Download A Local History of Greek Polytheism: Gods, People and the by Irene Polinskaya PDF

By Irene Polinskaya

ISBN-10: 9004234047

ISBN-13: 9789004234048

This e-book offers the 1st accomplished and special examine 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 a radical first-hand reconsideration of the archaeological, epigraphic and literary facts. the advance of the neighborhood cults is reconstructed, besides their interrelationships and the way they spoke back to the social wishes of the Aiginetans. Revising different fresh types of interpretation, the writer proposes a particular procedure, educated through anthropology and social concept, to the research of the spiritual lifetime of the traditional Greeks. in this foundation, she makes use of the case of Aigina to discover primary matters comparable to the character and diversity of neighborhood non secular worlds and their courting to the panhellenic recommendations and practices of Greek faith.

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Extra info for A Local History of Greek Polytheism: Gods, People and the Land of Aigina, 800-400 BCE

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Trans. D. , 1032–1036): σοὶ μὲν εὔνους καὶ πόλει σωτήριος | μέτοικος αἰεὶ κείσομαι κατὰ χθονός, | τοῖς τῶνδε δ’ ἐκγόνοισι πολεμιώτατος. If buried in Attic soil, he will be a defender of the Athenians and an enemy of the Spartans. Likewise in Euripides, Electra, 671–675, Orestes and Electra pray to Zeus as to “my fathers’ god and router of my enemies”—ὦ Ζεῦ πατρῶιε καὶ τροπαῖ’ ἐχθρῶν ἐμῶν—and to Hera as the “ruler of ­Mycenae’s 45 Horden and Purcell 2000, 79–80. 46 “Fragmented environments and fragmented religion are linked” (Horden and Purcell 2000, 451).

Trans. D. , 1032–1036): σοὶ μὲν εὔνους καὶ πόλει σωτήριος | μέτοικος αἰεὶ κείσομαι κατὰ χθονός, | τοῖς τῶνδε δ’ ἐκγόνοισι πολεμιώτατος. If buried in Attic soil, he will be a defender of the Athenians and an enemy of the Spartans. Likewise in Euripides, Electra, 671–675, Orestes and Electra pray to Zeus as to “my fathers’ god and router of my enemies”—ὦ Ζεῦ πατρῶιε καὶ τροπαῖ’ ἐχθρῶν ἐμῶν—and to Hera as the “ruler of ­Mycenae’s 45 Horden and Purcell 2000, 79–80. 46 “Fragmented environments and fragmented religion are linked” (Horden and Purcell 2000, 451).

Vernant, in a rare case of complete agreement with Burkert, echoes the same: “Had it not been for all the works of the epic, lyric, and dramatic poetry, we could speak of Greek cults in the plural instead of a unified Greek religion” (Vernant 1993, 100). See also a concise discussion of Burkert’s and Vernant’s views in Versnel 2011, 31–32. 31 Burkert 1985, 8; Snodgrass 1998. 32 Burkert 1985, 8. 33 But cf. the cultic epithet Athena Athenôn medeousa attested on Samos: IG I3 1494, 1495. The use of this epithet testifies to the effort to distinguish between local Athenas and the Athenian Athena, a clear indication that for the ancient Greeks the sameness of name was not equivalent to the sameness of identity.

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