By Stephanie Lynn Budin
During this examine, Stephanie Budin demonstrates that sacred prostitution, the sale of a person's physique for intercourse within which a few or all the funds earned used to be dedicated to a deity or a temple, didn't exist within the historic international. Reconsidering the facts from the traditional close to East, the Greco-Roman texts, and the Early Christian authors, Budin exhibits that almost all of assets that experience commonly been understood as touching on sacred prostitution even have not anything to do with this establishment. The few texts which are often invoked in this topic are, additionally, extraordinarily misunderstood. in addition, opposite to many present hypotheses, the construction of the parable of sacred prostitution has not anything to do with notions of accusation or the development of a decadent, Oriental "Other." in its place, the parable has come into being because of greater than 2,000 years of misinterpretations, fake assumptions, and defective method. The learn of sacred prostitution is, successfully, a historiographical reckoning.
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During this examine, Stephanie Budin demonstrates that sacred prostitution, the sale of a person's physique for intercourse within which a few or all the funds earned was once dedicated to a deity or a temple, didn't exist within the historic global. Reconsidering the proof from the traditional close to East, the Greco-Roman texts, and the Early Christian authors, Budin indicates that almost all of assets that experience typically been understood as touching on sacred prostitution even have not anything to do with this establishment.
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Additional resources for The Myth of Sacred Prostitution in Antiquity
Associations with prostitution come both from the Biblical evidence and from a Neo-Assyrian lexical list (malku = ˇsarru) that equated the qadiˇstu with the ˇsamhatu, also originally taken to mean “prostitute” (see below). 57 All the evidence points to the facts 51 52 53 54 55 56 57 Harris 1964: 106, note. 2. Black et al. 2000: 230. Colbow 2002: 88; Jeyes 1983: 268–272; Harris 1964: 130–132. Henshaw 1994: 193–194; Harris 1964: 108. Colbow 2002: 87. Hooks 1985: 14–15. ” Glassner 2002: 152; Zgoll 1997: passim.
Of qadeˇs). The association with some aspect of holiness is easy enough to understand – the radicals qdˇs in the Semitic languages refer to something that is “set apart,” often in a manner suggesting consecration, and thus “holy” or “sacrosanct” (see qadiˇstu above). 113 So much is attested in the Biblical passages. Before proceeding to these, however, a methodological issue must be addressed: Is the title qedeˇsaˆ merely the feminine form of the masculine qadeˇs, or do these two words have entirely different meanings?
Assante 1998: 39–45; Leick 1994: 148–149; Hooks 1985: 3. Words in italics are Akkadian, words in capitals are their Sumerian equivalents. Full studies of all of these terms have already been accomplished. 40 The sexual status of this figure is ambiguous. The majority of our evidence suggests that the entu was chaste. 42 Section 127 of the Codex Hammurapi offers severe punishment for the man who accuses either the entu or the lawfully wedded wife of illicit sexual relations. Finally, the sexual conduct of the entu features in a number of omen texts.
The Myth of Sacred Prostitution in Antiquity by Stephanie Lynn Budin