Nonetheless, the idea of the temple as microcosm can still be argued to be relevant for interpretations of sacred architecture (e.g., Jones 2000/2: 37-39). His theories, including his development of the categories of imago mundi, axis mundi, and the symbolism of the center (1959: 22), have since been criticized for their attempt to universalize region-specific principles, and his misunderstanding of the Babylonian material in particular (e.g., Smith 1972 Smith 1987 Korom 1992).
The understanding of the interaction between temple, ritual, and cosmos in the ancient Near East is frequently overshadowed by the influence of Mircea Eliade and his interpretation of the Babylonian akitu festival as a ritual enactment of the cosmogonic process (1954: 54-58). The importance of this topic is paramount not only to scholars of the ancient world, but also to the study of religion, particularly the understanding and interpretation of ritual and sacred architecture. The main goal of the meeting is to facilitate communication between scholars of different fields in order to share questions and methods which might provide new avenues of research or enable the use of comparative data. The conference brings together archaeologists, art historians, and philologists working all across the ancient world (Mesoamerica, Greece, Egypt, the Levant, Mesopotamia, Iran, South Asia, and China). Recent work illustrates the significance of this subject just as it illuminates the value of historical and comparative perspectives. There is a substantial body of literature devoted to this topic, from archaeological, textual, and theoretical perspectives in various different ancient cultures, which suggests an excellent opportunity for interdisciplinary and cross-cultural analysis. This conference addresses interconnections between temple topography and architecture, ritual practice, and cosmic symbolism. Furthermore, both ritual practice and temple topography may provide evidence for the conception of the temple as a reflection, or embodiment, of the cosmos. Temples and shrines were not constructed in isolation, but existed as part of what may be termed a ritual landscape, where ritualized movement within individual buildings, temple complexes, and the city as a whole shaped their function and meaning.
The cult centers of the ancient world were the prime location and focus of ritual activity. The Conference - Introduction, Background, and Goals.The Oriental Institute, University of Chicago