Baal St George And Khidr

In Western tradition, St. George is known as the dragon slayer. In the Middle East, he is called Khidr (“Green One”), and in addition to being a dragon slayer, he is also somehow the prophet Elijah. In this book, Robert D. Miller II untangles these complicated connections and reveals how, especially in his Middle Eastern guise, St. George is a reincarnation of the Canaanite storm god Baal, another “Green One” who in Ugaritic texts slays dragons. Combining art history, theology, and archeology, this multidisciplinary study demystifies the identity of St. George in his various incarnations, laying bare the processes by which these identifications merged and diverged. Miller traces the origins of this figure in Arabic and Latin texts and explores the possibility that Middle Eastern shrines to St. George lie on top of ancient shrines of the Canaanite storm god Baal. Miller examines these holy places, particularly in modern Israel and around Mount Hermon on the Syrian-Lebanese-Israeli border, and makes the convincing case that direct continuity exists from the Baal of antiquity to the St. George/Khidr of Christian lore. Convincingly argued and thoroughly researched, this study makes a unique contribution to such diverse areas as ancient Near Eastern studies, Roman history and religion, Christian hagiography and iconography, Quranic studies, and Arab folk religion.

In Western tradition, St. George is known as the dragon slayer. In the Middle East, he is called Khidr (“Green One”), and in addition to being a dragon slayer, he is also somehow the prophet Elijah. In this book, Robert D. Miller II untangles these complicated connections and reveals how, especially in his Middle Eastern guise, St. George is a reincarnation of the Canaanite storm god Baal, another “Green One” who in Ugaritic texts slays dragons. Combining art history, theology, and archeology, this multidisciplinary study demystifies the identity of St. George in his various incarnations, laying bare the processes by which these identifications merged and diverged. Miller traces the origins of this figure in Arabic and Latin texts and explores the possibility that Middle Eastern shrines to St. George lie on top of ancient shrines of the Canaanite storm god Baal. Miller examines these holy places, particularly in modern Israel and around Mount Hermon on the Syrian-Lebanese-Israeli border, and makes the convincing case that direct continuity exists from the Baal of antiquity to the St. George/Khidr of Christian lore. Convincingly argued and thoroughly researched, this study makes a unique contribution to such diverse areas as ancient Near Eastern studies, Roman history and religion, Christian hagiography and iconography, Quranic studies, and Arab folk religion.

This work situates the Qur’anic story of Moses’ meeting with Khiḍr (Sūrat al-Kahf, 18:60-82) in an ever-expanding network of intercultural and interreligious ideas about knowledge, humility, and spiritual excellence, where Moses and Khiḍr are seen as representing the ẓāhir (exoteric) and the bāṭin (esoteric), respectively.

Antiguo Oriente (abbreviated as AntOr) is the annual, peer-reviewed, scholarly journal published by the Center of Studies of Ancient Near Eastern History (CEHAO), Catholic University of Argentina.

Looking to the vast human history of water worship, a crucial study of our broken relationship with all things aquatic—and how we might mend it. Early human relationships with water were expressed through beliefs in serpentine aquatic deities: rainbow-colored, feathered or horned serpents, giant anacondas, and dragons. Representing the powers of water, these beings were bringers of life and sustenance, world creators, ancestors, guardian spirits, and lawmakers. Worshipped and appeased, they embodied people’s respect for water and its vital role in sustaining all living things. Yet today, though we still recognize that “water is life,” fresh- and saltwater ecosystems have been critically compromised by human activities. This major study of water beings and what has happened to them in different cultural and historical contexts demonstrates how and why some—but not all—societies have moved from worshipping water to wreaking havoc upon it and asks what we can do to turn the tide.

The metaphor of the palimpsest has been increasingly invoked to conceptualize cities with deep, living pasts. This volume seeks to think through, and beyond, the logic of the palimpsest, asking whether this fashionable trope slyly forces us to see contradiction where local inhabitants saw (and see) none, to impose distinctions that satisfy our own assumptions about historical periodization and cultural practice, but which bear little relation to the experience of ancient, medieval or early modern persons. Spanning the period from Constantine’s foundation of a New Rome in the fourth century to the contemporary aftermath of the Lebanese civil war, this book integrates perspectives from scholars typically separated by the disciplinary boundaries of late antique, Islamic, medieval, Byzantine, Ottoman and modern Middle Eastern studies, but whose work is united by their study of a region characterized by resilience rather than rupture. The volume includes an introduction and eighteen contributions from historians, archaeologists and art historians who explore the historical and cultural complexity of eastern Mediterranean cities. The authors highlight the effects of the multiple antiquities imagined and experienced by persons and groups who for generations made these cities home, and also by travelers and other observers who passed through them. The independent case studies are bound together by a shared concern to understand the many ways in which the cities’ pasts live on in their presents.

Ritual Studies have achieved prominence since the 1980s, when interest in ritual as an object of inquiry was established, bridging over a number of humanities and social science disciplines. Both connected with religious studies and independent of it; overlapping with social and cultural anthropology, but also with history; related to science and health practices and ranging across the life course to education, Ritual Studies has come to encompass studies of change and dynamism in social life. Rituals are determinate in form, but not static. They enunciate distinctive social values within specific contexts that frame them; and they relate to the wider concerns and issues of their practitioners. Due to this broad and wide-ranging scope, it is often difficult to find a single resource on Ritual Studies, and even more so to find one which moves beyond the beginnings of anthropological theorizing to grapple with the present-day contexts of ritual. Bringing together recent ethnographies of ritual practice and ritualization from across the globe, this Handbook provides case study of ritual in the light of Emotion and Cognition, Identity, Religious Power, Performance and Literature, Ecology and Ecological Disaster, Media, and other topics. While each chapter provides a deep ethnography of a specific society, ritual, or ritualized practice, each also engages with current theoretical and substantive approaches to the relevant topic. The scholars collected here provide original synoptic and indicative pieces as guideposts and pathways through the complex, varied and cross-disciplinary, and vast landscape of scholarship that constitutes Ritual Studies today and points to developments in the future.