Menschen reisen zu den Göttern, Götter reisen zu den Menschen: Religio migrans in Abonuteichos und am Schwarzen Meer

Three forms of religio migrans (religion on the move) are addressed in this paper: 1. When people migrate to far-off lands, they take their gods with them (‘Gods join migrant people on their journey’). 2. In their new abodes migrant people will confer an allotted place to their gods to dwell together with them; both will integrate into the neighborhood (religio translata). 3. People travel to the gods. Of the three, the third is treated most in-depth. As a point of departure the essay begins with the founding of a new cult in the Roman Empire on the southern coast of the Black Sea: the cult of the New Asklepios Glykon. Taking the narrative of Lucian as part of a persecution speech, it can be seen as a historical source that fits well in the religious history of the mid-2nd century AD. 1) illustrating the spread of the cult in the region of the southwestern coast of the Black Sea and 2) understood as a result of the cult’s attractiveness for the people from the region, who travelled to a god at the heart of a healing and oracle cult and a great festival. I continue to develop the systematic analysis of religio migrans further in respect to 3) religious tourism, pilgrimage, the attractiveness of even remote localities, language diversity, etc. within the framework of religion during the Roman Empire

Religio migrans : Les « religions orientales » dans le contexte religieux antique. Un modèle théorique

1. Pourquoi on ne peut plus parler de religions orientales 1.1. La composante orientale dans les religions antiques Les religions antiques, que nous appelons « classiques » – en particulier grecques et romaines – ont entretenu tout au long de l’Antiquité des échanges d’intensité variable avec ce que nous appelons les religions « orientales ». La « période orientalisante » de l’époque archaïque, en Grèce, n’est qu’un exemple d’assimilation particulièrement intense. Il y a eu échange à l’Âge du..

Sauzeau Pierre, Les partages d’Argos. Sur les pas des Danaïdes

Das hier zu besprechende Buch von Pierre Sauzeau (Université de Montpellier III) ist seine für den Druck überarbeitete Dissertation von 1994 an der Universität Lyon II bei Pierre Vidal-Naquet und Michel Casevitz. Die Fragestellung beider Doktorväter begründen das Interesse einmal an sprachwissenschaftlichen Beobachtungen und an den Bildern (imaginaire), die sich mit der Stadt Argos verbinden. Argos ist nach Athen und Sparta mit Korinth und Theben die bedeutendste Stadt Griechenlands, hat abe..

Sauzeau Pierre, Les partages d’Argos. Sur les pas des Danaïdes

Das hier zu besprechende Buch von Pierre Sauzeau (Université de Montpellier III) ist seine für den Druck überarbeitete Dissertation von 1994 an der Universität Lyon II bei Pierre Vidal-Naquet und Michel Casevitz. Die Fragestellung beider Doktorväter begründen das Interesse einmal an sprachwissenschaftlichen Beobachtungen und an den Bildern (imaginaire), die sich mit der Stadt Argos verbinden. Argos ist nach Athen und Sparta mit Korinth und Theben die bedeutendste Stadt Griechenlands, hat abe..

Le rite sacrificiel antique : la longue durée et la fin du sacrifice

1. Le rite sacrificiel comme « origine sauvage » de la religion Le sacrifice comme élément central des religions antiques a fasciné la science des religions depuis que celle-ci pense avoir compris le rituel comme le véritable « langage » de la religion. La découverte du rituel a apporté simultanément deux modèles d’interprétation dans le discours sur la religion : la religion est, dans l’homme, quelque chose d’archaïque, de primitif, de non apprivoisé par la culture. Par conséquent, la religi..

Psychiatric patients turnaround times in the emergency department

BACKGROUND: To analyze the turnaround times of psychiatric patients within the Emergency Department (ED) from registration to discharge or hospitalization in a University Hospital in 2002. METHODS: Data from a one-year period of psychiatric admissions to the emergency service at a University Hospital were monitored and analyzed focused on turnaround times within the ED. Information on patients variables such as age, sex, diagnosis, consultations and diagnostic procedures were extracted from the patients' charts. RESULTS: From 34.058 patients seen in the ED in 2002, 2632 patients were examined by psychiatrists on duty. Mean turnaround time in the ED was 123 (SD 97) minutes (median 95). Patients to be hospitalized on a psychiatric ward stayed shorter within the ED, patients who later were admitted to another faculty, were treated longer in the ED. Patients with cognitive or substance related disorders stayed longer in the ED than patients with other psychiatric diagnoses. The number of diagnostic procedures and consultations increased the treatment time significantly. CONCLUSION: As the number of patients within the examined ED increases every year, the relevant variables responsible for longer or complicated treatments were assessed in order to appropriately change routine procedures without loss of medical standards. Using this basic data, comparisons with the following years and other hospitals will help to define where the benchmark of turnaround times for psychiatric emergency services might be