“Greek writers of the fifth century B.C. have a way of speaking of, an attitude towards, religion, as though it were wholly a thing of joyful confidence, a friendly fellowship with the gods, whose service is but a high festival for man. In Homer sacrifice is but, as it were, the signal for a banquet of abundant roast flesh and sweet wine; we hear nothing of fasting, of cleansing, and atonement.”

—  Jane Ellen Harrison

p. 1 https://babel.hathitrust.org/cgi/pt?id=uc1.b3939906;view=1up;seq=31 <br class="br">Prolegomena to the study of Greek Religion (1903)

Adopted from Wikiquote. Last update June 3, 2021. History

Help us to complete the source, original and additional information

Do you have more details about the quote "Greek writers of the fifth century B.C. have a way of speaking of, an attitude towards, religion, as though it were who…" by Jane Ellen Harrison?
Jane Ellen Harrison photo
Jane Ellen Harrison4
British classical scholar, linguist and feminist 1850–1928

Related quotes

“Though the poems of Homer and his successors were recorded, there will be no Greek reading public till we reach the fifth century B. C. …There was instead, a hearing public that formed responsive audiences at festivals and contests.”

Thomas Cahill (1940) American scholar and writer

Source: Sailing the Wine-Dark Sea: Why the Greeks Matter (2003), Ch. III The Poet: How to Party

Samuel Beckett photo

“For the only way one can speak of nothing is to speak of it as though it were something, just as the only way one can speak of God is to speak of him as though he were a man, which to be sure he was, in a sense, for a time, and as the only way one can speak of man, even our anthropologists have realized that, is to speak of him as though he were a termite.”

Samuel Beckett book Watt

Part II, p. 77
Watt (1943)

“The terms of this new religion, though based on Hebrew models, were Greek terms.”

Thomas Cahill (1940) American scholar and writer

Source: Sailing the Wine-Dark Sea: Why the Greeks Matter (2003), Ch.VII The Way They Went: Greco-Roman Meets Judeo-Christian
Context: The terms of this new religion, though based on Hebrew models, were Greek terms. Christ, Ekklēsia (Church), Baptism, Eucharist, Agapē (Lovingkindness)—all of Christianity's central words were Greek words. Christian patterns of thought... could indeed be traced to their origins in the coastal Levant, but they often shone with a Greek patina.

Robin Lane Fox photo

“He was still in a world of Greek gods and sacrifices, of Greek plays and Greek language, though the natives might speak Greek with a northern accent which hardened 'ch' into 'g','th' into 'd' and pronounced King Philip as Bilip.”

Robin Lane Fox (1946) Historian, educator, writer, gardener

Source: Alexander the Great, 1973, p.30

Heinrich Heine photo

“I am speaking of the religion whose earliest dogmas contain a condemnation of the flesh, and which not merely grants the spirit superiority over the flesh but also deliberately mortifies the flesh in order to glorify the spirit. I am speaking of the religion whose unnatural mission actually introduced sin and hypocrisy into the world, since just because of the condemnation of the flesh the most innocent pleasures of the senses became a sin and just because of the impossibility of our being wholly spirit hypocrisy inevitably developed.”

Heinrich Heine (1797–1856) German poet, journalist, essayist, and literary critic

Ich spreche von jener Religion, in deren ersten Dogmen eine Verdammnis alles Fleisches enthalten ist, und die dem Geiste nicht bloß eine Obermacht über das Fleisch zugesteht, sondern auch dieses abtöten will, um den Geist zu verherrlichen; ich spreche von jener Religion, durch deren unnatürliche Aufgabe ganz eigentlich die Sünde und die Hypokrisie in die Welt gekommen, indem eben durch die Verdammnis des Fleisches die unschuldigsten Sinnenfreuden eine Sünde geworden und durch die Unmöglichkeit, ganz Geist zu sein, die Hypokrisie sich ausbilden mußte.
Source: The Romantic School (1836), p. 3

“The central problem of the Greek tragedies is why we suffer so at the hands of God. The movement that evoked Greek tragedy in the fifth century B. C. was spread over the East Mediterranean evoking a parallel response in Israel. …And as in Greek tragedy, Job deals with the problem of why man suffers so at the had of God.”

Cyrus H. Gordon (1908–2001) American linguist

Source: The Common Background of Greek and Hebrew Civilizations (1965 [1962]), Ch.VIII Further Observations on the Bible

Epictetus photo

“When we are invited to a banquet, we take what is set before us; and were one to call upon his host to set fish upon the table or sweet things, he would be deemed absurd. Yet in a word, we ask the Gods for what they do not give; and that, although they have given us so many things!”

Epictetus (50–138) philosopher from Ancient Greece

35
Golden Sayings of Epictetus

Robin Lane Fox photo

“In spirit, Alexander made a gesture to the Lydians' sensitivities, though his Greek crusade owed them nothing as they were not Greeks.”

Robin Lane Fox (1946) Historian, educator, writer, gardener

Source: Alexander the Great, 1973, p.128

“What language did these Macedones speak? The name itself is Greek in root and in ethnic termination. It probably means highlanders, and it is comparable to Greek tribal names such as `Orestai' and `Oreitai', meaning 'mountain-men'. A reputedly earlier variant, `Maketai', has the same root, which means `high', as in the Greek adjective makednos or the noun mekos. The genealogy of eponymous ancestors which Hesiod recorded […] has a bearing on the question of Greek speech. First, Hesiod made Macedon a brother of Magnes; as we know from inscriptions that the Magnetes spoke the Aeolic dialect of the Greek language, we have a predisposition to suppose that the Macedones spoke the Aeolic dialect. Secondly, Hesiod made Macedon and Magnes first cousins of Hellen's three sons - Dorus, Xouthus, and Aeolus-who were the founders of three dialects of Greek speech, namely Doric, Ionic, and Aeolic. Hesiod would not have recorded this relationship, unless he had believed, probably in the seventh century, that the Macedones were a Greek speaking people. The next evidence comes from Persia. At the turn of the sixth century the Persians described the tribute-paying peoples of their province in Europe, and one of them was the `yauna takabara', which meant `Greeks wearing the hat'. There were Greeks in Greek city-states here and there in the province, but they were of various origins and not distinguished by a common hat. However, the Macedonians wore a distinctive hat, the kausia. We conclude that the Persians believed the Macedonians to be speakers of Greek. Finally, in the latter part of the fifth century a Greek historian, Hellanicus, visited Macedonia and modified Hesiod's genealogy by making Macedon not a cousin, but a son of Aeolus, thus bringing Macedon and his descendants firmly into the Aeolic branch of the Greek-speaking family. Hesiod, Persia, and Hellanicus had no motive for making a false statement about the language of the Macedonians, who were then an obscure and not a powerful people. Their independent testimonies should be accepted as conclusive.”

N. G. L. Hammond (1907–2001) British classical scholar

"The Macedonian State" p.12-13)

Poul Anderson photo

“Li-Tsung of Krasna would have told him to live at all costs, sacrifice all the others, to save himself for his planet and the Fellowship. But there were limits. You didn’t have to accept Dave’s Calvinism—though its unmerciful God seemed very near this dead star—to swallow the truth that some things were more important than survival. Than even the survival of a cause.
Maybe I’m trying to find out what those things are, he thought confusedly.”

Poul Anderson book The Enemy Stars

Source: The Enemy Stars (1959), Chapter 11 (p. 92)

Related topics