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• W4253399543 abstract "The volume under review is a collection of essays, some of which were originally presented at a conference at the University of Sheffield in 2011. It begins with an introductory essay by Edelman, followed by six essays in part 1, “Trends in Emerging Judaisms.” Part 2, “Other Religious Trends in the Persian Empire,” includes eight essays. Indexes of sources and modern authors conclude the volume. Because of space limitations, this review will give a short summary of each essay, but evaluation will be limited.The first essay in part 1, “Creating Dialectical Tensions: Religious Developments in Persian-Period Yehud Reflected in Biblical Texts” by James Anderson, argues that Persian-period Yehudite scribes used two kinds of dialectic to highlight the new monotheistic theology, centralized worship, and the membership of Israel. Unfortunately, he (and Davies and Hobson) seems to be unaware of the important work of Michael S. Heiser on divine plurality and monotheism. Philip R. Davies argues in “Monotheism, Empire, and the Cult(s) of Yehud in the Persian Period” that “the political development from national to imperial monarchy is the major cause of the religious developments leading to monotheism,” which was thus a product of cultural adaptation (p. 26).Russell Hobson (“Were Persian-Period ‘Israelites’ Bound by Ethnicity or Religious Affiliation? The Case of the Southern Transjordan”) looks at D and P texts, as well as archaeological surveys, and concludes that, in light of dramatic (re-)population shifts, both ethnicity and religious affiliation were used for identity. In “Non-violent Re-readings of Israel’s Foundational Traditions in the Persian Period (the Calendar System in P),” Philippe Guillaume deals with the historical origins of the Semitic week. He concludes that it most likely developed between the reigns of Cambyses and Darius I. The biblical version may have developed from Zoroastrianism.Lowell Handy’s short essay, “Josiah as Religious Peg for Persian-Period Jews and Judaism,” surveys various works about the historical Josiah, his putative reform, and reality of life in Yehud. Handy concludes that any historical value to the biblical stories is doubtful but that what matters is that Josiah was useful to Persian-period Jews as an ideal to hold up their Jewish identity at that time. In their essay “A Religious Revolution Devours Its Children: The Iconography of the Persian-Period Cuboid Incense Burners,” Christian Frevel and Kathatrina Pyschny question Ephraim Stern’s claim (1982) that an exilic and postexilic religious revolution in Yehud caused the absence of the cuboid incense burners in Yehud. They survey relevant iconography and conclude that a regionally depressed economy better accounts for the absence of the cuboid incense burners from Yehud.Part 2 looks at religious matters beyond Yehud. Biblical scholars should note Anne Fitzpatrick-McKinley’s essay, “Continuity between Assyrian and Persian Policies toward the Cults of Their Subjects.” She concludes that the well-known Persian policy of universal religious tolerance has been overstated: the Cyrus Cylinder merely reinstituted previous Assyrian policies toward the rebellious city of Babylon. Other locations such as Jerusalem were dealt with according to individual circumstances.Jason M. Silverman, in “Was There an Achaemenid ‘Theology’ of Kingship? The Intersections of Mythology, Religion, and Imperial Religious Policy,” develops a paradigm for interpreting the self-understanding and goals of Achaemenid royals. If true, then apocalyptic ideas would have been available to Jews in the 6th century. “Religion, Empire and Mutilation: A Cross-Religious Perspective on Achaemenid Mutilations Practices” (Yannick Muller) concludes that mutilation was rare but not random, was closely related to the concept of the lie, was deeply rooted in Iranian thought world, and was focused on neutralizing and destroying the supreme enemy.At 50 pages plus bibliography, Diana V. Edelman’s essay “Iconography on Double-Shekel Sidonian Coinage in the Persian Period: Is It a God or a King in the Chariot?” is the longest. It claims to introduce new evidence and concludes that the Persian king is the figure in the chariot, followed by a high priest in route to honor local Sidonian god(s). Mark Christian surveys classical sources in the essay “Whose Rites and Whose Wrongs? Religious Contributions of Contingents within the Persian Navy.” Christian believes that Herodotus lacked the necessary background to understand Phoenician and Persian religious practices correctly and thus omitted them.In “Beyond the Persian Tolerance Policy: Great Kings and Egyptian Gods during the Achaemenid Period,” Damien Agut-Labordère concludes that the Persians shifted more power to the crown at the expense of the temples and that the temples of the South were treated worse than those in the North. Related to Fitzpatrick-McKinley’s study, “Achaemenid Persian Patronage of Egyptian Cults and Religious Institutions in the Twenty-Seventh Dynasty: A Study of Political Acumen in the Ancient World” by Jared Krebsbach argues that the Persians support of native Egyptian religion had exceptions, especially the God’s Wife of Amun cult.“Religious Practices and Seal Imagery in Achaemenid Hellespontine Phrygia” (Deniz Kaptan) evaluates 185 bullae with seal impressions as well as stelae and relief fragments from the satrapal center Daskyleion. Kaptan concludes that the evidence points toward a “truly cosmopolitan” city in which non-Anatolian deities were worshipped, and that syncretistic versions may have existed (pp. 356, 360).Overall, this volume is well-edited, and the contributors argue their points clearly. Essays in part 1 are skeptical of biblical historicity, being in the vein of Lemche. Both parts provide a good overview of many of the current issues, though I lack expertise to evaluate some of their contributions fully, for example, archaeology and Old Iranian. Last, it is not clear whether the inconsistent capitalization in the title of Guillaume’s essay (p. v) is intentional or not, since the other titles are consistent; the order of “we should” is inverted (p. 287); “everything . . . is not factual” should be “not everything . . . is factual” (p. 330); and I could not determine the meaning of “des.” (p. 370)." @default.
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• W4253399543 date "2018-01-01" @default.
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• W4253399543 title "Book Review" @default.
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