Download e-book for kindle: A Local History of Greek Polytheism: Gods, People and the by Irene Polinskaya
By Irene Polinskaya
This e-book offers the 1st entire and precise examine of the deities and cults of the $64000 Greek island-state of Aigina from the Geometric to Classical sessions (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 replied to the social wishes of the Aiginetans. Revising different contemporary versions of interpretation, the writer proposes a particular technique, proficient by means of anthropology and social concept, to the learn of the non secular lifetime of the traditional Greeks. in this foundation, she makes use of the case of Aigina to discover primary concerns equivalent to the character and diversity of neighborhood spiritual worlds and their dating to the panhellenic strategies and practices of Greek faith.
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Extra resources for A Local History of Greek Polytheism: Gods, People and the Land of Aigina, 800-400 BCE
Is articulated in, and through, Panhellenic poetry and the Panhellenic sanctuaries; it was created, in a dispersed and varied way, out of selected elements from certain local systems, at the interface between the (interacting) polis religious systems—which it then also helped to shape. The Greeks saw themselves as part of one religious group; the fact that they had common sanctuaries and sacrifices—as well as the same language and the same blood, a perceived common ancestry, and the same way of life—was one of the defining characteristics of Greekness (Hdt.
2005. 16 chapter one Athena the Ruler of Athenians, Ephesian Artemis, Sounian Apollo. Were gods worshipped in different Greek communities and called by the same names the same? If yes, why were toponymic epithets needed? If no, why were the gods called by the same names? Is the sameness of name the sameness of identity? , in Aeschylus, Eumenides, Athenians call Athena from the Troad) as if they considered the two deities to be the same. , Athena Polias on the acropolis of Athens, and Athena Pallenis in the hinterland of Attica; or Athena Polias/Parthenos and Athena Nike on the Athenian acropolis).
29 And yet this postulated unity continues to be frustratingly 25 Smith 1982, xi. 26 So Mikalson 2010, 47–49; Parker 2011, 70; Versnel 2011, 88–102. 27 Bremmer 1994, 1. 28 Price 1999 translates this question into his book title. 29 Burkert 1985, 8: “in spite of all emphasis on local or sectarian peculiarities, the Greeks themselves regarded the various manifestations of their religious life as essentially com- 10 chapter one e lusive. 35 Panhellenism is a hard concept to pin down. ” Cf. Price 1999, 3: “The religious system exemplified in the Anabasis was one common to all Greeks.
A Local History of Greek Polytheism: Gods, People and the Land of Aigina, 800-400 BCE by Irene Polinskaya