Dissertation Final

Total Page:16

File Type:pdf, Size:1020Kb

Dissertation Final THEATRON PERCEIVED: THE SEEN, THE UNSEEN, AND THE SEERS IN GREEK TRAGEDY A Dissertation Presented to the Faculty of the Graduate School of Cornell University In Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy by Sarah Christine Norman August 2011 © 2011 Sarah Christine Norman THEATRON PERCEIVED: THE SEEN, THE UNSEEN, AND THE SEERS IN GREEK TRAGEDY Sarah Christine Norman, Ph. D. Cornell University 2011 What if the ornate purple fabric in Agamemnon was not on stage at all? What if the cataclysm at the end of Prometheus Bound was not staged? This dissertation argues that ancient Greek tragedy demanded an active, imaginative engagement from the audience in order to create theatrically real props and action that may not have been visible on the stage. Drawing on philosophical texts as well as key tragedies, including Sophocles’ Philoctetes, Aeschylus’ Seven against Thebes and Prometheus Bound, and Euripides’ Heracles and Hippolytus, this study further shows that seeing was itself understood as a powerful force, almost a physical touch between seer and seen object, and that this understanding is a crucial concept behind ancient anxieties about the powers and dangers of theatrical spectatorship. Chapter 2 delineates the major functions of props in Greek tragedy, ultimately proposing that the unique functions of props do not always demand the presence of a visible prop on stage. Instead, some may have been theatrically real yet physically absent, too small to see, or very abstract. These objects, “rhetoricized props,” emerge through the language of the play, dramatic context, actors’ gestures, and imaginations of the spectators, which collaborate to create the theatrical reality of the props. Chapter 3 builds on the idea of rhetoricized props to approach action that takes place on stage but that seems too unwieldy to have been represented fully with ancient stagecraft. Several key scenes yield a range of techniques that serve as indicators to the spectators of what is happening and how they should imagine it, even if they cannot see it. Chapter 4 explores ancient philosophical texts that attempt to explain the mechanics of perception. The Greeks seem to have understood vision as involving a close connection between seer and seen, and this serves as framework for understanding tragic scenes in which characters cover themselves or others to avoid being seen. If one can become polluted by simply seeing a polluted person, such as Heracles after he has murdered his family, what might that mean for those who watch theatrical performances? BIOGRAPHICAL SKETCH Sarah Christine (Powers) Norman was born to Steve and Sue Powers in Chattanooga, Tennessee. She graduated from Baylor School in Chattanooga and attended Emory University as a Chris A. Yannopoulos Scholar, majoring in Classics and Theater Studies. After completing an honors thesis on ancient Greek and Roman comedy, she graduated with High Honors in 2005. She worked as the Literary Department Intern at the McCarter Theatre Center in Princeton, New Jersey for the year 2005-2006, assisting in production dramaturgy, literary management, and education programs. In fall 2006, she entered Cornell University and earned her Master of Arts degree in Theatre Arts in August 2009. She has presented her work at several conferences, including Theatre Symposium and the Society for the Cognitive Studies of the Moving Image, and her article “Helen’s Theatrical Mêchanê: Props and Costumes in Euripides’ Helen” appeared in Volume 18 of Theatre Symposium. iii For Kelly and Stephen, with whom I first developed my imagination and theatrical aspirations. iv ACKNOWLEDGMENTS I am particularly indebted to my advisor, Jeffrey Rusten, for the many hours of discussions and feedback, as well as for his suggestions of interesting visual art pieces and non-dramatic texts that I likely would not have found on my own. Nick Salvato provided many suggestions to help me balance this project between the theater studies and classics disciplines, and the independent study of spectatorship theories that I took with Don Fredericksen is largely responsible for my methodology and theoretical perspective. Pietro Pucci and Fred Ahl welcomed me into their Greek seminars on Euripides and Sophocles, and I am grateful to them and to the rest of the Classics Department for the support they provided to me and to my interdisciplinary work. Of course, I am also thankful for the support of my home department of Theatre, Film, and Dance, including those who have taught graduate seminars as well as Donna Miller, whose administrative help has been invaluable. Special thanks go to Louise Pratt (whose handouts on Greek grammar are still my reference of choice), Niall Slater, and the rest of the Emory Classics Department, for all of their encouragement and guidance during my undergraduate years. Thanks also to Alice Benston, whose Aesthetics and Criticism course remains a foundation of my knowledge and thinking, and to the Emory Theater Studies Department, where I first began to think of making theater more than a hobby. Floyd Celapino and Kristin Vines first taught me Latin at Baylor School, and their enthusiasm for Latin and the classical world is largely responsible for my own. Finally, thanks to all of the family and friends who have been so supportive during these five years, especially: Steve and Sue Powers, Kelly Powers, Stephen Powers, Lauren Aimone, the Norman family, Graduate Christian Fellowship, and St. Catherine of Siena Church. Mere “thanks” are insufficient for Michael Norman, who is definitely the best thing I am taking away from Cornell. v TABLE OF CONTENTS Chapter 1, Introduction: Stage and Spectator............................................................. 1 Part One: The Creative Work of Spectators in the Theater.................................. 1 Reader-Response Theory: The Move to an Interactive Model in Literary Criticism ............................................................................................................ 4 Bodily Presence and Communication................................................................. 8 Imaginative Participation: Interpretation, Affect, Emotional Contagion, and Cooperative Creation ........................................................................................10 The Battle over the Arm-Rest: and Other Elements of Context..........................19 Part Two: Introduction to the Classical Greek Theater.......................................22 Narrowing the Scope: Chronology, Geography, and Genre................................23 !"#$%&' (Theatron): The Physical Space...........................................................28 !(#$#) (Theatai): Spectators in the Theater........................................................36 The Stuff of the Theater: Costumes, Masks, and Machinery..............................41 Conclusion........................................................................................................47 Chapter 2, Objects of Imagination: Props Seen and Unseen on the Greek Tragic Stage........................................................................................................................52 The Stage Property: Towards a Definition.........................................................53 What Is It, and What Does It Do? Categorizing Props .......................................63 A Special Case: Props as Points of Contact .......................................................76 Summary: Types and Functions of Props.........................................................107 Unseen Props: From Trinkets to Dragon-Chariots ...........................................108 Conclusion......................................................................................................125 vi Chapter 3, Staging the Unstageable: Battles, Earthquakes, and Destruction............128 Unstageable Action: The Approach of the Army in Seven against Thebes.......131 The Fall of Heracles and His House ................................................................147 Did the Earth Quake? The “Palace-Miracle” Scene in Bacchae .......................157 Exploding the Boundaries of the Stage in Prometheus Bound..........................167 Conclusion......................................................................................................182 Appendix to Chapter 3: Full Texts of Key Passages ........................................184 Chapter 4, The Touch of the Spectator: Perception as a Point of Contact................201 Epiphany: Gods on the Stage...........................................................................202 Defiling Sight: The Limits of Appropriate Seeing ...........................................220 Perception in the Ancient World: Mechanics and Implications........................242 Theories of Perception: The Presocratics.........................................................244 Theories of Perception: Plato ..........................................................................251 Theories of Perception: Aristotle.....................................................................257 Conclusion: Implications of Perception...........................................................264 Chapter 5, Conclusion: Seeing in the “Seeing-Place” .............................................268 Aristotle: Tragedy, Poetry, and Opsis..............................................................269 Perception and the Ethics of Spectatorship: A Case Study in Plato..................280
Recommended publications
  • The Conditions of Dramatic Production to the Death of Aeschylus Hammond, N G L Greek, Roman and Byzantine Studies; Winter 1972; 13, 4; Proquest Pg
    The Conditions of Dramatic Production to the Death of Aeschylus Hammond, N G L Greek, Roman and Byzantine Studies; Winter 1972; 13, 4; ProQuest pg. 387 The Conditions of Dramatic Production to the Death of Aeschylus N. G. L. Hammond TUDENTS of ancient history sometimes fall into the error of read­ Sing their history backwards. They assume that the features of a fully developed institution were already there in its earliest form. Something similar seems to have happened recently in the study of the early Attic theatre. Thus T. B. L. Webster introduces his excellent list of monuments illustrating tragedy and satyr-play with the following sentences: "Nothing, except the remains of the old Dionysos temple, helps us to envisage the earliest tragic background. The references to the plays of Aeschylus are to the lines of the Loeb edition. I am most grateful to G. S. Kirk, H. D. F. Kitto, D. W. Lucas, F. H. Sandbach, B. A. Sparkes and Homer Thompson for their criticisms, which have contributed greatly to the final form of this article. The students of the Classical Society at Bristol produce a Greek play each year, and on one occasion they combined with the boys of Bristol Grammar School and the Cathedral School to produce Aeschylus' Oresteia; they have made me think about the problems of staging. The following abbreviations are used: AAG: The Athenian Agora, a Guide to the Excavation and Museum! (Athens 1962). ARNon, Conventions: P. D. Arnott, Greek Scenic Conventions in the Fifth Century B.C. (Oxford 1962). BIEBER, History: M. Bieber, The History of the Greek and Roman Theatre2 (Princeton 1961).
    [Show full text]
  • Lomonosov, the Discovery of Venus's Atmosphere, and Eighteenth Century Transits of Venus
    Journal of Astronomical History and Heritage, 15(1), 3-14 (2012). LOMONOSOV, THE DISCOVERY OF VENUS'S ATMOSPHERE, AND EIGHTEENTH CENTURY TRANSITS OF VENUS Jay M. Pasachoff Hopkins Observatory, Williams College, Williamstown, Mass. 01267, USA. E-mail: [email protected] and William Sheehan 2105 SE 6th Avenue, Willmar, Minnesota 56201, USA. E-mail: [email protected] Abstract: The discovery of Venus's atmosphere has been widely attributed to the Russian academician M.V. Lomonosov from his observations of the 1761 transit of Venus from St. Petersburg. Other observers at the time also made observations that have been ascribed to the effects of the atmosphere of Venus. Though Venus does have an atmosphere one hundred times denser than the Earth’s and refracts sunlight so as to produce an ‘aureole’ around the planet’s disk when it is ingressing and egressing the solar limb, many eighteenth century observers also upheld the doctrine of cosmic pluralism: believing that the planets were inhabited, they had a preconceived bias for believing that the other planets must have atmospheres. A careful re-examination of several of the most important accounts of eighteenth century observers and comparisons with the observations of the nineteenth century and 2004 transits shows that Lomonosov inferred the existence of Venus’s atmosphere from observations related to the ‘black drop’, which has nothing to do with the atmosphere of Venus. Several observers of the eighteenth-century transits, includ- ing Chappe d’Auteroche, Bergman, and Wargentin in 1761 and Wales, Dymond, and Rittenhouse in 1769, may have made bona fide observations of the aureole produced by the atmosphere of Venus.
    [Show full text]
  • Is a Global Identity Possible? the Relevance of Big History to Self-Other Relations”, Refugee Watch, (13):36, 2010, Pp.53-77
    On The Possibility of a Global Political Community: The Enigma of ‘Small Local Differences’ within Humanity1 Heikki Patomäki Introduction Is anything like a global political community – and thereby ideals such as global democracy and justice – achievable? This is a key question not only for political theory but also for contemporary political practices. For instance, a call for global solidarity in the face of rapid global warming (UNDP 2007), which seems ever more urgent in 2017, assumes a shared planetary identity across the currently prevailing differences and divisions. It seems that there can be no solidarity without a common identity at some level of human being. Environmentalists maintain that all humans share an important thing in common, namely planet Earth and its sphere of life, to which we essentially belong. In contrast, many political realists believe that humans are essentially tribal beings, or at least will remain so in the foreseeable future. This belief may be grounded on anything from speculative philosophical accounts of the human nature to sociobiological theories 1 This paper has been in progress for a decade. I first wrote it in 2007 and presented it in a few conferences, workshops and the like, including the Calcutta Research Group Winter School in December 2007. That presentation led eventually to a limited-circulation publication “Is a Global Identity Possible? The Relevance of Big History to Self-Other Relations”, Refugee Watch, (13):36, 2010, pp.53-77. A couple of years later I used the last two sections of this paper in a revised form in “The Problems of Legitimation and Potential Conflicts in a World Political Community”, Cooperation & Conflict, (47):2, 2012, pp.239-59.
    [Show full text]
  • Thespis Thinks ______
    THESPIS THINKS _______________ a play in two acts by Tom Eubanks Tom Eubanks 8823 N. Ventura Avenue Ventura, CA 93001 805-701-7576 [email protected] Cast of Characters Davis Cotton: Coastline Theater Company (CTC) Artistic Director; an even- tempered southerner and widower of 40-50; and a man on the verge of dropping the safe life. Hillary Hampshire: CTC Associate Artistic Director; a complacently single and attractive woman of 40-45; unable to fit her work into decent companionship with the opposite sex. Miranda Warner: CTC Board member and Marketing Director; New York transplant; rowdy, rough-around-the edges woman of 40-50. Nona Waugh: CTC production assistant; a modest, good-natured and slightly over- weight woman of 35-45; her need to be loved is subordinate to her willingness to love. Ron: CTC Master Carpenter; an old-guard theater craftsman in his 50s, with an old-fashioned view of the world. Thespis of Icaria: The historical first Greek actor of the ancient Athens stage; an authoritative and opinionative risk-taker, he fully acknowledges his anachronistic presence. The play’s narrator and pathfinder. Jerry Slaate: CTC Board member; an unscrupulous businessman and opportunistic lover in his 40s; he is often the smartest, if not the least liked, man in the room. Karen Smith: Nemesis Theater Company (NTC) Board member; a well-liked, plain-spoken woman in her 40s; her feelings of inadequacy in her work have affected her ethical judgment. Brock Navarro: President of Theater Matters, an arts marketing firm, a wheeler- dealer lobbyist of 35-40; manipulative and conspiratorial, he wears his ego on his sleeve like solid-gold cufflinks and hides his purpose under a garment of deceit like dirty underwear.
    [Show full text]
  • Classical Mythology in the Victorian Popular Theatre Edith Hall
    Pre-print of Hall, E. in International Journal of the Classical Tradition, (1998). Classical Mythology in the Victorian Popular Theatre Edith Hall Introduction: Classics and Class Several important books published over the last few decades have illuminated the diversity of ways in which educated nineteenth-century Britons used ancient Greece and Rome in their art, architecture, philosophy, political theory, poetry, and fiction. The picture has been augmented by Christopher Stray’s study of the history of classical education in Britain, in which he systematically demonstrates that however diverse the elite’s responses to the Greeks and Romans during this period, knowledge of the classical languages served to create and maintain class divisions and effectively to exclude women and working-class men from access to the professions and the upper levels of the civil service. This opens up the question of the extent to which people with little or no education in the classical languages knew about the cultures of ancient Greece and Rome. One of the most important aspects of the burlesques of Greek drama to which the argument turned towards the end of the previous chapter is their evidential value in terms of the access to classical culture available in the mid-nineteenth century to working- and lower- middle-class people, of both sexes, who had little or no formal training in Latin or Greek. For the burlesque theatre offered an exciting medium through which Londoners—and the large proportion of the audiences at London theatres who travelled in from the provinces—could appreciate classical material. Burlesque was a distinctive theatrical genre which provided entertaining semi-musical travesties of well-known texts and stories, from Greek tragedy and Ovid to Shakespeare and the Arabian Nights, between approximately the 1830s and the 1870s.
    [Show full text]
  • Archaic Greece (Ca. 700–480 BC) After the Renaissance of the Eighth
    Archaic Greece (ca. 700–480 BC) After the renaissance of the eighth century, Greece began its classical period, the earliest phase of which is known as the Archaic period. The Archaic period saw the development of Greek civilization and culture, the development of Greek arts and philosophy, and the centrality of the basic ancient Greek political unit: the city-state. The Development of the Polis By the middle of the eighth century, Greece was experiencing major population growth that brought with it significant social changes. As villages grew in size, they gradually turned into city-states, know as poleis (the plural of polis). The polis would be the basic political unit in Greece throughout the classical period. The poleis came into being through a process known as synoecism, derived from the Greek word for “together in the same house (oikos).” The process saw villages band together to form larger city-states. While this sometimes took place as a result of military conquest by one village over others, it was usually the product of mutual agreement, and often the village identities continued to have some role in the governance of the city-states. Some of the most important such city-states were Athens, Sparta, Corinth, and Thebes. The city-states tended to develop from the hilltop sites that had sprung up in the Dark Ages (though Sparta and Athens had been important Mycenaean locations). The summit of the hilltop, known as the acropolis, would be the location of important public buildings such as temples and government structures. The marketplace, or agora, was another important place in a Greek city-state.
    [Show full text]
  • History of Greek Theatre
    HISTORY OF GREEK THEATRE Several hundred years before the birth of Christ, a theatre flourished, which to you and I would seem strange, but, had it not been for this Grecian Theatre, we would not have our tradition-rich, living theatre today. The ancient Greek theatre marks the First Golden Age of Theatre. GREEK AMPHITHEATRE- carved from a hillside, and seating thousands, it faced a circle, called orchestra (acting area) marked out on the ground. In the center of the circle was an altar (thymele), on which a ritualistic goat was sacrificed (tragos- where the word tragedy comes from), signifying the start of the Dionysian festival. - across the circle from the audience was a changing house called a skene. From this comes our present day term, scene. This skene can also be used to represent a temple or home of a ruler. (sometime in the middle of the 5th century BC) DIONYSIAN FESTIVAL- (named after Dionysis, god of wine and fertility) This festival, held in the Spring, was a procession of singers and musicians performing a combination of worship and musical revue inside the circle. **Women were not allowed to act. Men played these parts wearing masks. **There was also no set scenery. A- In time, the tradition was refined as poets and other Greek states composed plays recounting the deeds of the gods or heroes. B- As the form and content of the drama became more elaborate, so did the physical theatre itself. 1- The skene grow in size- actors could change costumes and robes to assume new roles or indicate a change in the same character’s mood.
    [Show full text]
  • The Development of Tragedy in Ancient Greece Marsha D. Wiese
    Fiske Hall Graduate Paper Award What's All the Drama About?: The Development of Tragedy in Ancient Greece Marsha D. Wiese The art of storytelling is only a step away from the art of performance. Yet it took centuries to develop into the form we easily recognize today. Theatre, a gift of ancient Greece, pulled threads from many facets of Greek society -religion, festival, poetry, and competition. And yet, as much as historians know about the Greek theatre, they are still theorizing about its origins and how it suddenly developed and flourished within the confines of the 5th century B.C. Fascination concerning the origin of the theatre developed as quickly as the 4'h century B.C. and remains a topic of speculation even today. Many simply state that drama and tragedy developed out of the cult of Dionysus and the dithyramb, certainly ignoring other important factors of its development. As this paper will argue, during the 7•h and 6th centuries B.C. epic poetry and hero worship intersected with the cult of Dionysus and the dithyramb. This collision of cult worship and poetic art created the high drama of the tragedy found in the late 6th century B.C. and throughout the 5•h century B.C. Therefore, the cult of Dionysus and the dithyramb merely served as catalysts in creating tragic drama and were not its origin. It was during this collision of poetry and religion that tragedy flourished; however, by the 4th century B.C., theatre had moved away from its original religious context to a more political context, shifting the theatre away from tragedy and towards comedy.
    [Show full text]
  • FERDINAND QUENISSET's ASTROPHOTOGRAPHIC PLATES ) L I a T E D (
    FERDINAND QUENISSET'S ASTROPHOTOGRAPHIC PLATES ) l i a t e d ( 5 ° n , 6 3 9 1 , r e i t l e P t e m o C Weekly transmission 36-2018 presents: Ferdinand Quénisset, French astrophotographer II Camille Flammarion’s Observatory in Juvisy III Weekly Drawing by éophile Bouchet: “A S.E.T.I. is born ” VII Seven astrophotographic plates, positives and negatives 1-7 Previous transmissions can be found at: www.plantureux.fr ) l i a t e d ( 3 ° n , n o o M e h T Ferdinand Quénisset (1872–1951), French astrophotographer Quénisset was born on 8 August 1872 in Paris, the son of Gatien Jules Quénisset, an assistant director of Monnaies et Médailles in Paris, and Juliette Antonia Mallard, a dressmaker. Ferdinand became interested in astronomy by reading Camille Flammarion‘s books. In 1891, Quénisset, 19 years old, joined Flamamrion’s Society Astronomique de France as assistant librarian. At the time, the SAF was located at 28 rue Serpente in Paris. Soon, Quenisset worked also as an observer at Flammarion’s observatory in Juvisy-sur-Orge, where he discovered a comet in 1893. He was forced to abandon astronomy for several years while he performed his military service, but then returned to Juvisy to resume his post at the observatory until 1947. The e-bulletins present articles as well as selections of books, albums, photographs and documents as they have been handed down to the actual owners by their creators and by amateurs from past generations. The glass plates are available, price is 800 euros for the group (8), 400 euros for the drawing.
    [Show full text]
  • Monte Carlo Simulations of Atmospheric Loss by Stellar Winds from Exoplanets Daniel Violette University of Connecticut - Storrs, [email protected]
    University of Connecticut OpenCommons@UConn Honors Scholar Theses Honors Scholar Program Spring 5-19-2014 Monte Carlo Simulations of Atmospheric Loss by Stellar Winds from Exoplanets Daniel Violette University of Connecticut - Storrs, [email protected] Follow this and additional works at: https://opencommons.uconn.edu/srhonors_theses Part of the Astrophysics and Astronomy Commons, and the Atomic, Molecular and Optical Physics Commons Recommended Citation Violette, Daniel, "Monte Carlo Simulations of Atmospheric Loss by Stellar Winds from Exoplanets" (2014). Honors Scholar Theses. 400. https://opencommons.uconn.edu/srhonors_theses/400 Monte Carlo Simulations of Atmospheric Loss by Stellar Winds from Exoplanets Daniel Violette University of Connecticut, Department of Physics ii Abstract Hot Jupiters are a class of extra-solar planets. Massive gas giants on the same size scale as Jupiter, they orbit their host stars closely. This proximity results in large stellar winds capable of stripping away a planet’s atmosphere. Developing a more complete understanding of atmospheric mass loss and evolution in planetary bodies is critical, and Hot Jupiter systems are accessible analogues. This project will seek to create a computational model capable of estimating mass loss rates due to stellar winds. A Monte Carlo method is utilized to take an ensemble of single, high-energy energetic neutral particles, produced by kilo-electronvolt stellar wind ions, and and trace their path through theoretical atmospheres. As these particles travel, they collide many times, imparting energy to the atmospheric molecules and potentially exciting them to high enough energies to escape the planetary gravity. Different mechanisms for particle interaction and escape will also be analyzed in order to determine their impact on the mass loss rates.
    [Show full text]
  • Cosmological Sources of Critical Cosmopolitanism
    Review of International Studies (2010), 36, 181–200 2010 British International Studies Association doi:10.1017/S0260210510001063 First published online 2 Sep 2010 Cosmological sources of critical cosmopolitanism HEIKKI PATOMÄKI* Abstract. Critical cosmopolitan orientation has usually been embedded in a non-geocentric physical (NGP) cosmology that locates the human drama on the surface of planet Earth within wide scales of time and space. Although neither a necessary nor a sufficient condition for critical cosmopolitanism, NGP cosmology provides a contrast to the underpinnings of centric cosmologies, such as those of Aristotle, which see the world as revolving around a particular observer, theorist and/or communal identity. NGP cosmology makes it plausible to envisage all humans as part of the same species. The connection works also through homology and analogy. An astronomic theory can be isomorphic with an ethico-political theory, that is, a structure-preserving mapping from one to the other is possible. Key cosmopolitan theorists have situated morality within a cosmic framework. However, the ethico-political implications of the NGP cosmology are ambiguous. Nietzsche was among the first to articulate its sceptical and nihilist implications. Various reactions have encouraged territorial nationalism and geopolitics. I suggest that critical cosmopolitical orientation should now be grounded on the notion of cosmic evolution, which is not only contextual, historical, pluralist and open-ended but also suggests that humanity is not a mere accident of the cosmos. Heikki Patomäki is Professor of World Politics and the Vice Director of the Centre of Excellence in Global Governance Research at the University of Helsinki, Finland. He is also an Innovation Professor of Human Security – Globalisation and Global Institutions at the RMIT University in Melbourne, Australia.
    [Show full text]
  • Download/Hc:27894/CONTENT/ How to Read Neanderthal for Sapiens.Pdf
    DO THE INTERACTIONS BETWEEN ASTRONOMY AND RELIGION, BEGINNING IN PREHISTORY, FORM A DISTINCT RELIGIOUS TRADITION? by Brandon Reece Taylor (a.k.a. Brandon Taylorian / Cometan) A Dissertation Submitted to the School of Humanities, Language and Global Studies University of Central Lancashire In Partial Fulfilment of the Requirements for the Degree of Master of Arts August 2020 Word count: 14,856 1 of 96 Abstract –––––––––––––––––––––––––––––––––– Astronomy and religion have long been intertwined with their interactions resembling a symbiotic relationship since prehistoric times. Building on existing archaeological research, this study asks: do the interactions between astronomy and religion, beginning from prehistory, form a distinct religious tradition? Prior research exploring the prehistoric origins of religion has unearthed evidence suggesting the influence of star worship and night sky observation in the development of religious sects, beliefs and practices. However, there does not yet exist a historiography dedicated to outlining why astronomy and religion mutually developed, nor has there been a proposal set forth asserting that these interactions constitute a religious tradition; proposed herein as the Astronic tradition, or Astronicism. This paper pursues the objective of arguing for the Astronic tradition to be treated, firstly, as a distinct religious tradition and secondly, as the oldest archaeologically-verifiable religious tradition. To achieve this, the study will adopt a multidisciplinary approach involving archaeology, anthropology, geography, psychology, mythology, archaeoastronomy and comparative religion. After proposing six characteristics inherent to a religious tradition, the paper will assemble a historiography for astronomical religion. As a consequence of the main objective, this study also asserts that astronomical religion, most likely astrolatry, has its origins in the Upper Palaeolithic period of the Stone Age based on specimens from the archaeological record.
    [Show full text]