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Archaic Eretria
ARCHAIC ERETRIA This book presents for the first time a history of Eretria during the Archaic Era, the city’s most notable period of political importance. Keith Walker examines all the major elements of the city’s success. One of the key factors explored is Eretria’s role as a pioneer coloniser in both the Levant and the West— its early Aegean ‘island empire’ anticipates that of Athens by more than a century, and Eretrian shipping and trade was similarly widespread. We are shown how the strength of the navy conferred thalassocratic status on the city between 506 and 490 BC, and that the importance of its rowers (Eretria means ‘the rowing city’) probably explains the appearance of its democratic constitution. Walker dates this to the last decade of the sixth century; given the presence of Athenian political exiles there, this may well have provided a model for the later reforms of Kleisthenes in Athens. Eretria’s major, indeed dominant, role in the events of central Greece in the last half of the sixth century, and in the events of the Ionian Revolt to 490, is clearly demonstrated, and the tyranny of Diagoras (c. 538–509), perhaps the golden age of the city, is fully examined. Full documentation of literary, epigraphic and archaeological sources (most of which have previously been inaccessible to an English-speaking audience) is provided, creating a fascinating history and a valuable resource for the Greek historian. Keith Walker is a Research Associate in the Department of Classics, History and Religion at the University of New England, Armidale, Australia. -
Blindness and Insight in Argos: Narrators and Audiences in Callimachus Fifth Hymn (The Bath of Pallas)
Blindness and Insight in Argos: Narrators and Audiences in Callimachus Fifth Hymn (The Bath of Pallas) Thomas A. Schmitz (Universität Bonn) Alphabetic writing was introduced into the Greek world during the eighth century BCE, basic literacy spread in the seventh and sixth centuries, and reading became a mode of reception of literature during the fifth century.1 Yet it was only in the late fourth and third centuries BCE that the full impact of reading and writing became clear. One decisive factor was the ‘globalization’ of Greek culture through the conquests of Alexander the Great: authors were no longer producing primarily for members of their own community (in general, the city-state), but they were now writing for a reading public scattered through vast geographical areas. Another factor was a new way of relating to cultural tradition: there was a large number of Greeks throughout the Hellenistic world who were no longer living in their ancestral cities; new Greek communities were founded, and their inhabitants had to find new ways to develop and preserve a cultural identity. Culture had to become relocatable, and written texts were perhaps the easiest way to provide this diaspora with a tradition that they could relate to.2 This development is especially visible in Alexandria: founded by Alexander the Great himself, this city in Egypt was home to a powerful dynasty of Greek rulers, the Ptolemies, who went to great length to demonstrate their Greek heritage.The most conspicuous symbol was undoubtedly the great Library, which was to influence the fate of Greek texts for several centuries.3 174 Its aim was to collect all Greek literature written in the preceding centuries, and thus to become a universal lieu de mémoire | of Greek culture in a foreign environment and a prominent symbol of 175 Ptolemaic power.4 We must remember that the Alexandrian Library was as momentous for the literary production of its own days as it was for the transmission of Greek texts. -
Epigraphic Bulletin for Greek Religion 1996
Kernos Revue internationale et pluridisciplinaire de religion grecque antique 12 | 1999 Varia Epigraphic Bulletin for Greek Religion 1996 Angelos Chaniotis, Joannis Mylonopoulos and Eftychia Stavrianopoulou Electronic version URL: http://journals.openedition.org/kernos/724 DOI: 10.4000/kernos.724 ISSN: 2034-7871 Publisher Centre international d'étude de la religion grecque antique Printed version Date of publication: 1 January 1999 Number of pages: 207-292 ISSN: 0776-3824 Electronic reference Angelos Chaniotis, Joannis Mylonopoulos and Eftychia Stavrianopoulou, « Epigraphic Bulletin for Greek Religion 1996 », Kernos [Online], 12 | 1999, Online since 13 April 2011, connection on 15 September 2020. URL : http://journals.openedition.org/kernos/724 Kernos Kemos, 12 (1999), p. 207-292. Epigtoaphic Bulletin for Greek Religion 1996 (EBGR 1996) The ninth issue of the BEGR contains only part of the epigraphie harvest of 1996; unforeseen circumstances have prevented me and my collaborators from covering all the publications of 1996, but we hope to close the gaps next year. We have also made several additions to previous issues. In the past years the BEGR had often summarized publications which were not primarily of epigraphie nature, thus tending to expand into an unavoidably incomplete bibliography of Greek religion. From this issue on we return to the original scope of this bulletin, whieh is to provide information on new epigraphie finds, new interpretations of inscriptions, epigraphieal corpora, and studies based p;imarily on the epigraphie material. Only if we focus on these types of books and articles, will we be able to present the newpublications without delays and, hopefully, without too many omissions. -
{TEXTBOOK} the Mayan and Other Ancient Calendars Pdf Free Download
THE MAYAN AND OTHER ANCIENT CALENDARS PDF, EPUB, EBOOK Geoff Stray | 64 pages | 16 Oct 2007 | Wooden Books | 9781904263609 | English | Powys, United Kingdom The Mayan Calendar | Calendars Four days per month were dedicated to Ahura Mazda and seven were named after the six Amesha Spentas. Three were dedicated to the female divinities, Daena yazata of religion and personified conscious , Ashi yazata of fortune and Arshtat justice. The Parthians Arsacid dynasty adopted the same calendar system with minor modifications, and dated their era from BC, the date they succeeded the Seleucids. Their names for the months and days are Parthian equivalents of the Avestan ones used previously, differing slightly from the Middle Persian names used by the Sassanians. When in April of AD the Parthian dynasty fell and was replaced by the Sasanid, the new king, Ardashir I , abolished the official Babylonian calendar and replaced it with the Zoroastrian. This involved a correction to the places of the gahanbar , which had slipped back in the seasons since they were fixed. These were placed eight months later, as were the epagemonai , the 'Gatha' or 'Gah' days after the ancient Zoroastrian hymns of the same name. Other countries, such as the Armenians and Choresmians, did not accept the change. Toghril Beg , the founder of the Seljuq dynasty , had made Esfahan the capital of his domains and his grandson Malik-Shah was the ruler of that city from Other leading astronomers were also brought to the Observatory in Esfahan and for 18 years Khayyam led the scientists and produced work of outstanding quality. During this time Khayyam led work on compiling astronomical tables and he also contributed to calendar reform in Cowell quotes the Calcutta Review No When the Malik Shah determined to reform the calendar, Omar was one of the eight learned men employed to do it, the result was the Jalali era so called from Jalal-ud-din, one of the king's names - 'a computation of time,' says Gibbon, 'which surpasses the Julian, and approaches the accuracy of the Gregorian style. -
Athenian 'Imperialism' in the Aegean Sea in the 4Th Century BCE: The
ELECTRUM * Vol. 27 (2020): 117–130 doi: 10.4467/20800909EL.20.006.12796 www.ejournals.eu/electrum Athenian ‘Imperialism’ in the Aegean Sea in the 4th Century BCE: The Case of Keos* Wojciech Duszyński http:/orcid.org/0000-0002-9939-039X Jagiellonian University in Kraków Abstract: This article concerns the degree of direct involvement in the Athenian foreign policy in the 4th century BC. One of main questions debated by scholars is whether the Second Athe- nian Sea League was gradually evolving into an arche, to eventually resemble the league of the previous century. The following text contributes to the scholarly debate through a case study of relations between Athens and poleis on the island of Keos in 360s. Despite its small size, Keos included four settlements having the status of polis: Karthaia, Poiessa, Koresia and Ioulis, all members of the Second Athenian League. Around year 363/2 (according to the Attic calendar), anti-Athenian riots, usually described as revolts, erupted on Keos, to be quickly quelled by the strategos Chabrias. It is commonly assumed that the Athenians used the uprising to interfere di- rectly in internal affairs on the island, enforcing the dissolution of the local federation of poleis. However, my analysis of selected sources suggests that such an interpretation cannot be readily defended: in fact, the federation on Keos could have broken up earlier, possibly without any ex- ternal intervention. In result, it appears that the Athenians did not interfere in the local affairs to such a degree as it is often accepted. Keywords: Athens, Keos, Koresia, Karthaia, Poiessa, Ioulis, Aegean, 4th century BC, Second Athenian League, Imperialism. -
The Sisters in Crime Newsletter Volume XXII • Number 3 September 2009
IInnSSiinnCC The Sisters in Crime Newsletter Volume XXII • Number 3 September 2009 SinC Puts Forward StroPnick. MgarySis anlawaardt- eat tfheoRefreren2ce D0esk0and9as -the2lib0rary1’s PR0 co - ByCRlicohébyeers,tabuItsitletriubl,y PseeamsstlPikereyessitderednayt that winning poet and short ordinator. One of the very best parts of her job is Libby Hellmann called to ask if I’d consider tak - story writer and former bringing writers — especially mystery writers — ing a spot on the Sisters in Crime National Board recording engineer. She to the library. “There is absolutely nothing better of Directors. These four years have been chal - lives in Nashville. than for a library user to tell me they have been lenging and so very rewarding and it’s with mixed Treasurer Kathryn reading a mystery author because they met her at feelings that I step down. On behalf of the nomi - R. Wall is the author of the library and that they can’t wait for her next nating committee, I am delighted to offer SinC Covenant Hall and book to come out!” members a very strong slate for the 2009-2010 eight previous Bay Tan - Nancy Martin board. Elections will take place at Bouchercon in ner mysteries set in the (Member At Large) Indiana. If you’re not planning to attend, please Mary Saums Low Country of South wrote more than 40 ro - vote by mail, using the ballot on page 15 in this is - Carolina. The Mercy mance novels before sue. And now, the slate: Oak , released in 2008, turning to her real pas - President-elect was a Southeastern In - sion – murder myster - Marcia Talley is the dependent Book - ies. -
Religion and Reconciliation in Greek Cities (2010)
Religion and Reconciliation in Greek Cities AMERICAN PHILOLOGICAL ASSOCIATION american classical studies volume 54 Series Editor Kathryn J. Gutzwiller Studies in Classical History and Society Meyer Reinhold Sextus Empiricus The Transmission and Recovery of Pyrrhonism Luciano Floridi The Augustan Succession An Historical Commentary on Cassius Dio’s Roman History Books 55 56 (9 B.C. A.D. 14) Peter Michael Swan Greek Mythography in the Roman World Alan Cameron Virgil Recomposed The Mythological and Secular Centos in Antiquity Scott McGill Representing Agrippina Constructions of Female Power in the Early Roman Empire Judith Ginsburg Figuring Genre in Roman Satire Catherine Keane Homer’s Cosmic Fabrication Choice and Design in the Iliad Bruce Heiden Hyperides Funeral Oration Judson Herrman Religion and Reconciliation in Greek Cities The Sacred Laws of Selinus and Cyrene Noel Robertson Religion and Reconciliation in Greek Cities The Sacred Laws of Selinus and Cyrene NOEL ROBERTSON 1 2010 3 Oxford University Press, Inc., publishes works that further Oxford University’s objective of excellence in research, scholarship, and education. Oxford New York Auckland Cape Town Dar es Salaam Hong Kong Karachi Kuala Lumpur Madrid Melbourne Mexico City Nairobi New Delhi Shanghai Taipei Toronto With offices in Argentina Austria Brazil Chile Czech Republic France Greece Guatemala Hungary Italy Japan Poland Portugal Singapore South Korea Switzerland Thailand Turkey Ukraine Vietnam Copyright q 2010 by the American Philological Association Published by Oxford University Press, Inc. 198 Madison Avenue, New York, New York 10016 www.oup.com Oxford is a registered trademark of Oxford University Press. All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior permission of Oxford University Press. -
Ancient Greek Calendars from Wikipedia, the Free Encyclopedia
Ancient Greek calendars From Wikipedia, the free encyclopedia The various ancient Greek calendars began in most states of ancient Greece between Autumn and Winter except for the Attic calendar, which began in Summer. The Greeks, as early as the time of Homer, appear to have been familiar with the division of the year into the twelve lunar months but no intercalary month Embolimos or day is then mentioned. Independent of the division of a month into days, it was divided into periods according to the increase and decrease of the moon. Thus, the first day or new moon was called Noumenia. The month in which the year began, as well as the names of the months, differed among the states, and in some parts even no names existed for the months, as they were distinguished only numerically, as the first, second, third, fourth month, etc. Of primary importance for the reconstruction of the regional Greek calendars is the calendar of Delphi, because of the numerous documents found there recording the manumission of slaves, many of which are dated both in the Delphian and in a regional calendar. Contents 1 Calendars by region 1.1 Aetolian 1.2 Argolian 1.3 Attic 1.4 Boeotian 1.5 Corinthian 1.6 Cretan 1.7 Delphic 1.8 Elian 1.9 Epidaurian 1.10 Laconian 1.11 Locris 1.12 Macedonian 1.13 Rhodian 1.14 Sicilian 1.15 Thessalian 2 See also 3 References 3.1 Citations 3.2 Bibliography 4 External links Calendars by region Aetolian The months of the Aetolian calendar have been presented by Daux (1932) based on arguments by Nititsky (1901) based on synchronisms in manumission documents found at Delphi (dated to the 2nd century BC).[1] The month names are: Prokuklios - Προκύκλιος Athanaios - Ἀθαναίος Boukatios - Βουκάτιος Dios - Διός Euthaios - Ἑυθυαίος Homoloios - Ὁμολώιος Hermaios - Ἑρμαίος Dionusios - Διονύσιος Agueios - Ἀγύειος Hippodromos - Ἱπποδρόμιος Laphraios - Λαφραίος Panamos - Πάναμος The intercalary month was Dios, attested as Dios embolimos in SEG SVI 344, equivalent to Delphian Poitropoios ho deuteros. -
Athena in Athenian Literature and Cult Author(S): C
Athena in Athenian Literature and Cult Author(s): C. J. Herington Source: Greece & Rome, Vol. 10, Supplement: Parthenos and Parthenon (1963), pp. 61-73 Published by: Cambridge University Press on behalf of The Classical Association Stable URL: https://www.jstor.org/stable/826896 Accessed: 23-05-2020 06:06 UTC JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at https://about.jstor.org/terms The Classical Association, Cambridge University Press are collaborating with JSTOR to digitize, preserve and extend access to Greece & Rome This content downloaded from 73.97.157.116 on Sat, 23 May 2020 06:06:22 UTC All use subject to https://about.jstor.org/terms ATHENA IN ATHENIAN LITERATURE AND CULT By c. J. HERINGTON IF the subject of this article is to be fully appreciated, it is necessary to begin with a contrast. The still centre of Athena-worship at Athens lay towards the north side of the Acropolis, in the eastern half of the shrine nowadays called the Erechtheion, and in the predecessors of that building. There, from the time of our earliest records of Athenian history until the downfall of the classical world, sat an olive-wood image of Athena. It could be dressed and undressed, like a doll. -
GREEK RELIGION Walter Burkert
GREEK RELIGION Walter Burkert Translated by John Raffan r Harvard University Press Cambridge, Massachusetts THINGS’ ANIMAL SACRIFICE II t . I ‘WORKING SACRED 55 diverted activity for the apathy which remains transfixed in reality; it lays claim to the highest seriousness, to the absolute. II When considered from the point of view of the goal, ritual behaviour appears as magic. For a science of religion which regards only instrumental 4 since acts action as meaningful, magic must be seen as the origin of religion, Ritual and Sanctuary which seek to achieve a given goal in an unclear but direct way are magical. The goal then appears to be the attainment of all desirable boons and the elimination of possible impediments: there is rain magic, fertility magic, love magic, and destructive magic. The conception of ritual as a kind of language, however, leads beyond this constraining artifice; magic is present only insofar as ritual is consciously placed in the service of some end — which may then undoubtedly affect the form of the ritual. Religious ritual is given as a collective institution; the individual participates within the framework of social communication, with the strongest motivating force being the need not in the study of religion which came to be generally acknowledged to stand apart. Conscious magic is a matter for individuals, for the few, and An insight are more important and end of the last century is that rituals is developed accordingly into a highly complicated pseudo-science. In early towards the ancient religions than are instructive for the understanding of the Greece, where the cult belongs in the communal, public sphere, the more is no longer seen in myths.’ With this recognition, antiquity importance of magic is correspondingly minimal. -
The Development of Xenophon's
THE DEVELOPMENT OF XENOPHON'S POLITICAL IDEAS by PETER JACOB RAHN B.A. , University of British Columbia, 1962 A THESIS SUBMITTED IN PARTIAL FULFILMENT OF WHE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS in the Department of CLASSICS We accept this thesis as conforming to the required standard THE UNIVERSITY OF BRITISH COLUMBIA July, 1969 In presenting this thesis in partial fulfilment of the requirements for an advanced degree at the University of British Columbia, I agree that the Library shall make it freely available for reference and Study. I further agree that permission for extensive copying of this thesis for scholarly purposes may be granted by the Head of my Department or by his representatives. It is understood that copying or publication of this thesis for financial gain shall not be allowed without my written permission. Department of The University of British Columbia Vancouver 8, Canada Date ABSTRACT This thesis traces the development of Xenophon*s political ideas from his youth to old age. Special attention is given to statements of evaluation in the Hellenica concerning events that occurred in his lifetime. The basic attitudes and ideas of his other works are analysed and fitted into the chronolo• gical framework provided by the study of the Hellenica. Then we conclude that Xenophon's ideas were not static but changed to meet the immediate needs of the Greek states. The bases upon which his ideas are founded are two attitudes that are constantly in a tension. These are, on,the one hand, an aris• tocratic admiration of the heroic warrior and, on the other, an attitude designated as philanthropia. -
Archaic and Classical Cult Statues in Greece
ARCHAIC AND CLASSICAL CULT STATUES IN GREECE THE SETTING AND DISPLAY OF CULT IMAGES IN THE ARCHAIC AND CLASSICAL PERIODS IN GREECE By SHERR! DAWSON, B.A. A Thesis Submitted to the School of Graduate Studies In Partial Fulfilment of the Requirements For the Degree Master of Arts McMaster Uni versity © Copyright by Sherri Dawson, June 2002 MASTER OF ARTS (2002) McMaster University (Classical Studies) Hamilton, Ontario TITLE: The Setting and Display of Cult Images in the Archaic and Classical Peri ods in Greece. AUTHOR: Sherri Dawson, B. A. (Uni versity of Alberta) SUPERVISOR: Dr. Gretchen Umholtz NUMBER OF PAGES: xii, 257. 11 ABSTRACT The focus of this thesis is on ancient archaic and classical Greek cult statues and how their placement reflects both the role of the statues themselves and the continuity in worship. Greek sanctuaries generally exhibited a strong continuity of cult in terms of building successive temples directly on top of the remains of their predecessors. The sanctuary of Hera on Samos and the sanctuary of Apollo at Didyma are two such sanctuaries in Asia Minor that exhibit this type of continuity even though their early temples were replaced by large superstructures. The temple of Athena Nike in Athens is another example of continuity, since the larger Classical temple was built on the same site as the archaic one. The Athenian Parthenon, the temple of Zeus at Olympia, the Classical Heraion at Argos and the Classical temple of Dionysos on the south slope in Athens, however, were not built on the same site as the archaic temples.