By Mieke Prent
This quantity files the improvement of Cretan sanctuaries and linked cults from the top of the overdue Bronze Age into the Archaic interval (c.1200–600 BC).
The ebook provides updated website catalogues and discusses ordinary kinds of sanctuaries, the background in their use and their spiritual and social features, delivering new insights into the interval as a whole.
Ancient Crete is named an island whose faith monitors a powerful continuity with ‘Minoan’ traditions. The interval of 1200–600 BC as a rule, besides the fact that, is taken into account as considered one of profound socio-political and cultural switch. This examine explores the assumption of ‘continuity’ by means of detailing the several procedures and mechanisms excited about the upkeep of older cult traditions and gives stability by means of putting the saw alterations in cult customs and using sanctuaries within the broader context of societal switch.
Read or Download Sanctuaries and Cults in Crete from the Late Minoan IIIC to the Archaic Period: Continuity and Change (Religions in the Graeco-Roman World) PDF
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Extra info for Sanctuaries and Cults in Crete from the Late Minoan IIIC to the Archaic Period: Continuity and Change (Religions in the Graeco-Roman World)
Example text
By definition places of cult constitute liminal and mysterious areas, where the human 59 Renfrew 1985a, 18. See also Rutkowski 1986, xix. Renfrew 1985a, 18 (point 1). 61 Burkert 1985, 99-101. On the possibility that archaeobotanical and -zoological study of sanctuary material may give a rough idea of the part of the year in which the main festival took place: Bookides et al. 1999, 52. 62 Renfrew 1985a, 16, 18, borrowing from Leach 1976, esp. 81. 60 introduction 17 and the supernatural touch and overlap.
84 Morgan, in her discussion of the Mycenaean pottery from Isthmia, notes that funerary assemblages are distinct because of the large proportion of fine closed shapes. 85 Despite such encouraging results, it should be emphasised that the success of identifying sanctuaries in the archaeological record will largely depend on the degree of standardisation and articulation of cult practice in a given society. In an ideal case, there are discrete religious forms, with sanctuaries of distinct plan, specially designed cult equipment and votives, and a coherent religious iconography.
In many such cases, there was in general no precise recording of find spots, which would enable a reconstruction of behavioural patterns and ‘areas of special attention’. Rescue excavations and surveys by their nature present limitations of their own. 92 Many of the sites described in the catalogues of this study could be considered as even less plausible. In practice, their identification relies rather heavily on the presence of significant numbers of votives and sometimes cult equipment. Moreover, without recourse to the use of analogy with other, more completely known Cretan sanctuaries of the same period, these catalogues would be a lot shorter.