By Mieke Prent
This quantity files the advance of Cretan sanctuaries and linked cults from the top of the overdue Bronze Age into the Archaic interval (c.1200–600 BC). The ebook offers up to date website catalogues and discusses routine forms of sanctuaries, the heritage in their use and their spiritual and social features, delivering new insights into the interval as an entire. historical Crete is named an island whose faith screens a powerful continuity with ‘Minoan’ traditions. The interval of 1200–600 BC as a rule, notwithstanding, is taken into account as certainly one of profound socio-political and cultural switch. This research explores the assumption of ‘continuity’ by way of detailing the several methods and mechanisms keen on the upkeep of older cult traditions and offers stability via putting the saw adjustments in cult customs and using sanctuaries within the broader context of societal swap.
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Extra info for Cretan Sanctuaries and Cults: Continuity and Change from Late Minoan IIIC to the Archaic Period (Religions in the Graeco-Roman World)
1 A more practical reason for the delayed discovery of Crete is to be sought in the unfavourable conditions for travelling: the island was 1 Disappointment was, for instance, voiced by the French scholar G. Perrot in the middle of the 19th century, when he saw that so little was left to see of Knossos; see Farnoux 1996, 17-18. On the Venetian walls of Candia: Detorakis 1994, 23536, fig. 15. 38 chapter two known for its lack of accommodation, bad and unsafe roads and for its unstable political situation.
148; Od. 346). On the Greek temenos also: Bergquist 1967, esp. 5. g. Edlund 1987, 29, 35-37; Burkert 1985, 86. 72 Renfrew 1985a, 18 (point 2), 19 (correlates 3, 6, 8, 16-18). The more specific forms of sanctuaries cannot be discussed from a cross-cultural angle, as these are determined by the interplay of various factors, from local topography, sociopolitical function (which may explain the degree of elaboration and monumentality), cult requirements (which will, for instance, be very different for public and for mystery cults), to traditional notions on spatial organization.
Classifications of specific forms of sanctuaries can therefore only be attempted for given periods and regions, as has been done, for instance, by Rutkowski (1986) for the Bronze Age, by Gesell (1985) for the urban cult places of Minoan Crete and by Mazarakis Ainian (1997) for those of the Early Iron Age; see also the discussion by Morgan (1999, 299303). 70 19 introduction Archaeological correlates 1) attention focusing temporal religious calendar fixed sequence of events in ritual spatial fixed place see 2) ‘aspects of the liminal zone’ sensory stimulation sight sound smell taste touch chemical darkness/light silence/sound use of scents eat/drink movement, dance lamps, torches, bonfires musical instruments incense burners crockery, spits, etc.