By Mieke Prent

This quantity files the advance of Cretan sanctuaries and linked cults from the top of the past due Bronze Age into the Archaic interval (c.1200–600 BC). The e-book offers updated website catalogues and discusses routine kinds of sanctuaries, the historical past in their use and their spiritual and social features, providing new insights into the interval as a complete. historic Crete is named an island whose faith screens a powerful continuity with ‘Minoan’ traditions. The interval of 1200–600 BC typically, even if, is taken into account as one in every of profound socio-political and cultural switch. This research explores the belief of ‘continuity’ via detailing the various techniques and mechanisms serious about the upkeep of older cult traditions and gives stability through putting the saw alterations in cult customs and using sanctuaries within the broader context of societal swap.

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Cretan Sanctuaries and Cults: Continuity and Change from Late Minoan IIIC to the Archaic Period (Religions in the Graeco-Roman World)

This quantity records the advance of Cretan sanctuaries and linked cults from the tip of the overdue Bronze Age into the Archaic interval (c. 1200–600 BC). The e-book provides updated website catalogues and discusses habitual forms of sanctuaries, the heritage in their use and their spiritual and social features, supplying new insights into the interval as an entire.

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Additional info for Cretan Sanctuaries and Cults: Continuity and Change from Late Minoan IIIC to the Archaic Period (Religions in the Graeco-Roman World)

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11 Bosanquet 1901-02, 231, n. 1. 12 De Tournefort 1718, 6-37; Pococke 1745; see also Warren 1972, 80-90. 13 For Crete: Dapper 1703, 385-484. See also Sphyroeras, Avramou & Asdrahas 1985, 159. 10 40 chapter two as the birth place of Zeus and the home of such mythical beings as the Minotaur, Kouretes and Daktyls. The scarcity of unequivocal historical sources on Crete was commented on by several early scholars, among them the 18th-century historian W. Mitford and the 19thcentury Frenchman G. Perrot.

63 However, opinions vary as to the inherently liminal character of such sites and the resulting likelihood of attracting cult. Thus Edlund, in a study of sanctuaries in Magna Graecia follows M. Eliade and presupposes the existence of ‘holy places’ in an absolute sense. Their holy nature may or may not be ‘revealed’ to man through visions and signs. 66 Burkert acknowledges the complexities of human spatial organisation by granting importance to ‘internal explanations’ such as visions and miracles (to which prehistoric archaeologists of course have no access).

6 Some exploration, however, was done, most notably by Italian scholars during the period of Venetian occupation. 8 Although generally educated as natural historians or scientists, Italian scholars also began the association of place names known from ancient literary sources with specific sites in the Cretan landscape. In 1591 the botanist Giuseppe Casabona identified a cave high in the Psiloritis mountains as the Idaean Antron, which 2 Savary 1788, 165. The roads remained ill-kept until well into the 20th century: Hawes & Boyd Hawes 1916, 1, 9; Allsebrook 1992, 87-88.

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