By Cristiano Grottanelli
This number of essays examines the respective spiritual and social services of kings and prophets as they're provided within the biblical narratives. Biblical kingship is well proven to be a selected example of an old and common institution--sacred monarchy--that was once the pivot of such a lot kingdom firms all through antiquity; prophetic authority is defined as a customary establishment of historical Hebrew society. the variation among monarchy and prophecy is radical, as the former implies a hereditary energy and is upheld by means of its topics who feed their kings with taxes, whereas the latter derives its authority from allegedly direct divine concept, and even though it's also economically established it isn't explicitly awarded as being dependent upon systematic exploitation.Cristiano Grottanelli translates the increase of prophecy as a result of a hindrance of monarchical buildings at first of the Iron Age, and connects it to comparable phenomena attested in historical Greek texts derived from the same obstacle. although monarchy ultimately received the day within the historical Mediterranean in a brand new imperial shape, the hot literatures in Greek and Hebrew consonantic and alphabetic scripts formed nonmonarchic figures to which they attributed many of the features formerly relating monarchy. those new literatures, produced by means of cultures that have been either hugely literate and arranged in line with nonmonarchical ideas, diverged substantially of their improvement and ultimate results. within the Hebrew culture, monolatry and an respectable canon of sacred writings have been the ultimate consequence; the prophetic precept was once therefore triumph over by way of a brand new ideological building, situated upon encouraged scriptures instead of upon the impromptu performances of encouraged people. In utilizing the prophetic precept opposed to the monarchic, the canonical texts mockingly formed their very own authority above that of residing prophets.
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The tale of Saul and the lady at Endor in I Samuel 28 (LXX 1 Kingdoms 28) lay on the heart of lively disputes between early Christian authors concerning the nature and destiny of the soul, the resource of prophetic presents, and biblical fact. as well as offering the unique texts and clean translations of works by means of Origen, Eustathius of Antioch (not formerly translated into English), and 6 different authors, Greer and Mitchell supply an insightful advent to and certain research of the rhetorical forged and theological stakes all in favour of early church debates in this notoriously tricky passage.
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Additional resources for Kings and Prophets: Monarchic Power, Inspired Leadership, and Sacred Text in Biblical Narrative
19. Daniel Dubuisson, "La Deesse chevelue et la reine coiffeuse," Journal Asiatique 266 (1978): 291-310. 20. Roland De Vaux, Ancient Israel, Its Life and Institutions, trans. J. McHugh (London: Darton, Longman & Todd, 1973), pp. 485-495. 21. Eissfeldt, p. 570. 22. Robert North, Sociology of the Biblical Jubilee (Rome: Pontificio Istituto Biblico, 1954). 23. On this festival, see Roux, pp. , Berkeley: University of California Press, 1980). 24. Plutarch, Moralia 2930. 25. Roux, pp. 169-171. 26. Henri Jeanmaire, Dionysos: Histoire du culte de Bacchus (Paris: Payot, 1970), p.
See also M. Delcourt, "Les suicides par vengeance dans 1'antiquite grecque," Revue de I'histoire des religions 60 (1939): 154-171; M. Mauss, "Sur un texte de Posidonius: Le suicide, contreprestation supreme," Revue celtique 42 (1925): 324-329; and C. Grottanelli, "Encore un regard sur les butchers d'Amilcar et d'Elissa," in Proceedings of the First International Congress on Phoenician and Punic Studies (Rome, 1979). 39. I follow here the translation of O'Flaherty, p. 198. 40. I refer especially to A.
Sahlins, "On the Sociology of Primitive Exchange," in The Relevance of Models for Social Anthropology, ed. M. Banton (London: Tavistock, 1966), with much on reciprocity but something on redistribution; and K. A. Wittfogel, Oriental Despotism. : Yale University Press, 1957), with practically no attention to redistribution. 44. For the Achsenzeit see A. Momigliano, Alien Wisdom: The Limits of Hellenization (Cambridge: Cambridge University Press, 1975), pp. 1-20, quoting K. Jaspers (Vom Ursprung und Ziel der Geschichte, 1949).