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A spouse to the Archaeology of faith within the historical World offers a entire assessment of a variety of themes with regards to the practices, expressions, and interactions of faith in antiquity, basically within the Greco-Roman world.

• gains readings that concentrate on spiritual adventure and expression within the historic global instead of completely on non secular belief
• locations a robust emphasis on household and person non secular practice
• Represents the 1st time that the concept that of "lived religion" is utilized to the traditional heritage of faith and archaeology of religion
• comprises state-of-the-art facts taken from most sensible modern researchers and theorists within the field
• Examines a wide number of subject matters and spiritual traditions throughout a large geographical zone and chronological span
• Written to allure both to archaeologists and historians of faith

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Additional resources for A Companion to the Archaeology of Religion in the Ancient World (Blackwell Companions to the Ancient World)

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The archaeological remains of these smaller oracular shrines received little attention beyond specialist archaeological studies. She argues that the selective use of evidence is unfortunate because the archaeological evidence presents a rich picture of these shrines that complements, and occasionally even challenges, that of the literary. What the epigraphic evidence reveals rather well is the rules and conventions surrounding a visit to a given oracular shrine. Literary evidence hardly tells us anything about the day‐to‐day administration of such sanctuaries.

Religious experience in the ancient home has, as Bowes states, often been termed “private” religion. However, the tendency to label ancient domestic religion “private” presents considerable problems. Ancient houses were not “private” in the modern sense of the word at all but permeable to all kinds of non‐family persons while, conversely, the “public” religion of temple, synagogue and church affected domestic practices in complex ways. In most of the periods considered in Bowes’ chapter, textual information on domestic practices has been considered over material remains, in many cases reinforcing the notion of a public/private binary.

Spickermann analyzes this development in his contribution and concludes that it was due to the economic prosperity of the second century CE. The phenomenon corresponds with the so‐called “epigraphic habit” coined by MacMullen and which is observed all over the Roman world in the second and third centuries CE. The chapter is mainly concerned with the Latin monumental votive inscriptions. The votive inscriptions in Greece developed differently and peaked during the Roman Empire, particularly in Asia Minor.

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