By Peter Alpass
Flourishing within the centuries round the delivery of Christ, the Nabataean country lined a wide swathe of the north-western Arabian Peninsula and used to be formed by means of cultural impacts from the Mediterranean, Arabian and wider Semitic worlds. The non secular lifetime of Nabataea examines the inscriptions, sculptures and architectural is still left through worshippers in each nook of the dominion, from the amazing continues to be of the desolate tract urban of Petra to the fertile plains of southern Syria.
While earlier scholarly ways have minimised the range of cultic practices and traditions present in Nabataea, this research finds a colourful spiritual panorama ruled through quite a few neighborhood traditions.
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Additional resources for The Religious Life of Nabataea
145–146, nos 67–70. 194. Support at Actium: Plutarch Ant. 2. 55 By now, however, Nabataea was subject to the movements and whims of the regional powers. 58 In 26 BC, a Roman expedition under Aelius Gallus set out for south Arabia, no doubt aimed at gaining a share of the wealth they derived from the trade in incense and spices. The Nabataean king offered guidance and hospitality, but the expedition was a disaster. 59 Just after the death of Herod in 4 BC, a curious remark of Strabo has led to some disagreement over the status of Nabataea.
Text and trans. Geer, Loeb). Half a century after Diodorus, Strabo describes the Nabataeans in rather different terms: Σώφρονες δ’ εἰσὶν οἱ Ναβαταῖοι καὶ κτητικοί· ὥστε καὶ δημοσίᾳ τῷ μὲν μειώσαντι τὴν οὐσίαν ζημία κεῖται, τῷ δ’ αὐξήσαντι τιμαί. ὀλιγόδουλοι δ’ ὄντες ὑπὸ τῶν συγγενῶν διακονοῦνται τὸ πλέον ἢ ὑπ’ ἀλλήλων ἢ αὐτοδιάκονοι, ὥστε καὶ μέχρι τῶν βασιλέων διατείνειν τὸ ἔθος. συσσίτια δὲ ποιοῦνται κατὰ τρισκαίδεκα ἀνθρώπους, μουσουργοὶ δὲ δύο τῷ συμποσίῳ ἑκάστῳ. ὁ δὲ βασιλεὺς ἐν οἴκῳ μεγάλῳ πολλὰ συνέχει συμπόσια· πίνει δ’ οὐδεὶς πλέον τῶν ἕνδεκα ποτηρίων ἄλλῳ καὶ ἄλλῳ χρυσῷ ἐκπώματι.
Occasionally a deity’s name is also attached to the end of the phrase—dkyr x qdm y (Remembered be x before y). 88 It seems that the intention was for passers-by to read the name aloud, thereby reinforcing the praise or blessing of the named individual. Of the surviving texts more substantial than these, we are fortunate that many are related to the religious sphere. Most belong to one of two categories, firstly those commemorating the construction or repair of a temple, and 85 See Macdonald 2003a and Healey 2007 for more detailed overviews of Nabataea’s inscriptions.
The Religious Life of Nabataea by Peter Alpass