By Irene Polinskaya
This e-book offers the 1st complete and targeted examine of the deities and cults of the real 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 facts. the advance of the neighborhood cults is reconstructed, besides their interrelationships and the way they replied to the social wishes of the Aiginetans. Revising different fresh types of interpretation, the writer proposes a particular technique, trained via 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 dating to the panhellenic thoughts 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
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). , Helen and Iphigenia in Tauris. The identification of figures with the same name from different locations with one another is a novel dramatic device in Euripidean tragedies opening up a long tradition of dramas of lost and rediscovered identities in European theater. 56 Just as we would be mistaken to assume that the Homeric pantheon of gods is that of every ancient Greek city, so we would be mistaken to advance identical explanations for the handling of the sameness of divine names in literature as in cults.
71 Alcock 1993, 172–214; Alcock 1994; Elsner 1995, 125–155. , Murray 1912, 18: “I shall not start with any definition of religion. Religion, like poetry and most other living things, cannot be defined”; cf. Geertz 1973, 90: “Let us, therefore, reduce our paradigm to a definition, for, although, it is notorious that definitions establish nothing, in themselves, they do, if they are carefully enough constructed, provide a useful orientation, or reorientation, of thought, such that an extended unpacking of them can be an effective way of developing and controlling a novel line of inquiry.
Lévy 2000, 12. 39 See Polinskaya 2010. The same opinion in Mikalson 2010, 223, of which I was not aware when writing my own paper for the Penn-Leiden Colloquium on Ancient Values V. 12 chapter one of gods, types of dedications, forms of worship, that is, from the categories of la langue to the categories of la parole,40 to use an analogy with language, namely, to specific articulations of religiosity in specific places and at specific times as opposed to the overall potential of a given religion as a medium of communication.