By Irene Polinskaya
This e-book offers the 1st complete and specific research of the deities and cults of the $64000 Greek island-state of Aigina from the Geometric to Classical classes (800-400 BCE). It rests on an intensive first-hand reconsideration of the archaeological, epigraphic and literary proof. the improvement of the neighborhood cults is reconstructed, besides their interrelationships and the way they answered to the social wishes of the Aiginetans. Revising different contemporary types of interpretation, the writer proposes a particular process, knowledgeable through anthropology and social concept, to the examine of the spiritual lifetime of the traditional Greeks. in this foundation, she makes use of the case of Aigina to discover primary concerns resembling the character and diversity of neighborhood non secular worlds and their dating to the panhellenic techniques and practices of Greek faith.
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Additional resources for A Local History of Greek Polytheism: Gods, People and the Land of Aigina, 800-400 BCE
Patroos, or Agoraios) signify a distinct (panhellenic, regional, ethnic, local) set of criteria (any and/or all of the above)? , Apollo Patroos) signify a distinct (panhellenic, regional, ethnic, local) set of criteria (any and/or all of the above)? -P. 60 Although more than one deity could be associated with a particular sphere of human concerns, such as war, marriage, agriculture, and so on, many scholars of the Paris School would argue that each of these deities contributes a different (and unique to them) mode of acting in that particular sphere.
E. e. cult. ” 15 In late antique (patristic), medieval and Renaissance literature, the religion of the Greeks was identified as idolatry, one of the three forms of false worship, together with cosmolatry of the Chaldaeans, and zoolatry of the Egyptians. It was not until the 17th century that Herbert of Cherbury (1639) introduced the idea of a comparative history of 6 chapter one the 18th century. 16 These new fields of inquiry established a cross-cultural and interdisciplinary framework for the study of Greek religion and set the stage for debates that still rage today.
53. . 63 A very different way of reading the evidence is proposed by Mikalson and in a much more elaborate way, by Versnel 2011. Rather than looking for ways to unify diversity through an identification of universal modes of divine acting, these two scholars advocate a notion of dual/multiple cognitive realities in Greek religious thinking. 64 This simultaneous “were and were not” mode is what Versnel (2011) identifies as the major ancient Greek way of coping with polytheistic reality, in that Greeks were adept, it would seem, at shifting between different registers, or foci, of consciousness,65 which allowed for widely varying, often contradictory, views of divinity to co-exist because they were never operative at once.
A Local History of Greek Polytheism: Gods, People and the Land of Aigina, 800-400 BCE by Irene Polinskaya