Greek and Roman Cults Research Papers

Restauro e riapertura della Basilica neopitagorica di Porta Maggiore a Roma.

More than 20 years after presenting his first interpretation of the mosaic from the House of Aion in a paper entitled “Uwagi na temat mozaiki z Domu Aiona w Nea Paphos (Cypr)” (Meander 9/10, 1987, p. 421-438, in Polish, and translated to... more

More than 20 years after presenting his first interpretation of the mosaic from the House of Aion in a paper entitled “Uwagi na temat mozaiki z Domu Aiona w Nea Paphos (Cypr)” (Meander 9/10, 1987, p. 421-438, in Polish, and translated to English: « The Immortality of the Human Soul and the Dionysiac Mysteries in the 4th Century Allegory [in Connection with the Interpretation of the Mosaic from the “House of Aion” at Paphos in Cyprus]»), where he proposed reading the five mythological panels (1. Leda and Zeus; 2. Dionysus on Mount Nysa; 3. The Dionysian thiasos; 4. Apollo and Marsyas; 5. The Apotheosis of Cassiopeia) as an allegory of the destiny of the human soul and body, starting with conception and ending with the liberation of the soul and its apotheosis, the author now enhances his initial interpretation with numerous reflections concerning the historical context of this work of art, created in the years 320-360.
If, according to the author, the mosaic is a “Hymn” in honour of the pagan gods, Man (his soul) and his place in the (pagan) universe, then at the same time it polemicises with the Christian faith and its God, Jesus Christ.
The author puts forward numerous new solutions relating to the mosaic’s iconography and iconology. Analysis of the mosaic also leads him to propose a solution to the as-yet unanswered question regarding the absence of images of the crucified Christ in Christian art of the 3rd and 4th centuries, up until 420/430, when the first images of Christ on the cross appear.
CONTENTS:
Introduction
1. Research to-date (recap)
2. Description of mosaic (recap)
2.1. Composition of five mythological scenes
2.2. Brief iconographic description of mythological panels
2.3. Outline of individual iconographic elements and their respective roles
2.4. The pagan gods’ air of majesty and dignity as an expression of piety
3. A few words about the pagan reaction
4. An apology of pious human life according to pagan principles and a polemic on the Christian model of Man and his theological idol, Jesus Christ
4.1. Divine intervention in the act of human conception (allusion to/polemic on the Annunciation to the Virgin Mary)
4.2. The Epiphany of Dionysus (an allusion to the Epiphany of Christ – Theou Pais)
4.3. The procession and dissemination of Dionysian order (allusion to/polemic on Christ’s entry into Jerusalem)
4.4. The error of Marsyas (polemic on/allusion to the error of Jesus the Messiah): arrest, sentencing for arrogance and lack of piety (asebeia) and condemnation to a martyr’s death
4.5. The anabasis (or anagoge psyches) of a ‘beautiful soul’ (allusion to/polemic on the Ascension of Christ)
5. A few words on the mosaic programme prior to final conclusions
Final conclusions

El propósito de este estudio es ofrecer una breve panorámica de las fiestas más importantes celebradas en honor de Dioniso. Dado lo limitado del espacio, frente a los numerosos testimonios y la amplísima bibliografía crítica al respecto,... more

"Η μονογραφία αυτή αποτελεί μελέτη της γεωγραφικής περιοχής της Κυνουρίας. Επιδιώκεται η ανίχνευση της ανθρώπινης παρουσίας στον παραπάνω γεωγραφικό χώρο με βάση τα κατάλοιπα της ανθρώπινης δραστηριότητας, ενώ παράλληλα εξετάζεται και το... more

"Η μονογραφία αυτή αποτελεί μελέτη της γεωγραφικής περιοχής της Κυνουρίας. Επιδιώκεται η ανίχνευση της ανθρώπινης παρουσίας στον παραπάνω γεωγραφικό χώρο με βάση τα κατάλοιπα της ανθρώπινης δραστηριότητας, ενώ παράλληλα εξετάζεται και το φυσικό περιβάλλον μέσα στο οποίο έζησε ο άνθρωπος από την προϊστορική μέχρι τη ρωμαϊκή περίοδο.
Η μελέτη αρθρώνεται σε εννέα κεφάλαια. Στο πρώτο ορίζεται γεωγραφικά η περιοχή και στη συνέχεια εξετάζονται η φυσική γεωγραφία, η παλαιογεωγραφία, η γεωμορφολογία, το έδαφος και οι καλλιέργειες, τα νερά, το κλίμα, η χλωρίδα και η πανίδα της περιοχής. Στο δεύτερο κεφάλαιο γίνεται λόγος για τους πρώτους κατοίκους της Κυνουρίας.
Στο τρίτο κεφάλαιο δίνεται με συντομία το ιστορικό πλαίσιο της περιοχής, από την μυκηναϊκή μέχρι τη ρωμαϊκή περίοδο.
Στο τέταρτο κεφάλαιο, που είναι και το εκτενέστερο, εξετάζονται όλοι οι αρχαίοι οικισμοί οι οποίοι επισημάνθηκαν μέχρι το 1985 από την αρχαιολογική έρευνα. Για κάθε οικισμό προσδιορίζεται η θέση του στο γεωγραφικό χώρο και εξετάζονται τα αρχιτεκτονικά λείψανα και τα αρχαιολογικά ευρήματα. Εκτός από το αρχαιολογικό υλικό που είχε βρεθεί μέχρι τώρα, εξετάζεται ένα πλήθος από νέα ευρήματα που προέκυψαν από προσωπική επιφανειακή έρευνα στις αλλεπάλληλες αυτοψίες που πραγματοποίησα σε ολόκληρη την Κυνουρία και ένας σημαντικός αριθμός νέων οικισμών και εγκαταστάσεων, που μας δίνει μια ολοκληρωμένη εικόνα για την ανθρώπινη παρουσία στην περιοχή αυτή.
Στο πέμπτο κεφάλαιο εξετάζονται τα σπήλαια, μερικά άγνωστα έως τότε στην έρευνα, τα οποία χρησιμοποιήθηκαν ως καταφύγια ή ως κατοικίες.
Στο έκτο κεφάλαιο εξετάζονται οι λατρείες και τα ιερά της Κυνουρίας. Για πρώτη φορά ταυτίστηκαν τα ευρήματα, κυρίως μικκύλες μιμήσεις αιχμών δοράτων, που είχαν βρεθεί στο λόφο του Προφήτη Ηλία στον Κοσμά, με το ιερό του Μαλεάτα. Έως τότε οι μελετητές τα απέδιδαν σε εγκατάσταση κάποιου οχυρού.
Στο έβδομο κεφάλαιο εξετάζονται τα φυλακεία, οχυροί πύργοι κτισμένοι σε καίρια σημεία, είτε πάνω στην οροθετική γραμμή είτε στο εσωτερικό. Μέχρι τότε ήταν γνωστό μόνο ένα φυλακείο, ενώ με την επιτόπια έρευνά μου επισημάνθηκαν ακόμη πέντε.
Στο όγδοο κεφάλαιο εξετάζεται το οδικό δίκτυο. Για τον εντοπισμό των αρχαίων δρόμων χρησιμοποιήθηκαν οι αρχαίες γραπτές πηγές, οι πληροφορίες παλαιότερων ερευνητών και, κυρίως, τα ίχνη των αμαξοτροχιών που βρήκα κατά την επιτόπια έρευνά μου.
Στο ένατο κεφάλαιο δίνονται τα συμπεράσματα.
"

Artemis and Apollo are counted as the most respected gods in the Greek world. After the capturing of Anatolia by the Achaemenid Empire in 546 B.C., the characteristics, responsibilities and cults of these gods were under the effects of... more

Artemis and Apollo are counted as the most respected gods in the Greek world. After the capturing of Anatolia by the Achaemenid Empire in 546 B.C., the characteristics, responsibilities and cults of these gods were under the effects of Persian influences. The entrance of the Persian gods into Anatolia was the most important reason of these effects. After the establishment of the Achaemenid Empire, the sanctuaries of the Persian pantheon emerged in different regions for Anatolia. At this point, the Greco-Anatolian and Persian cults became closer and as a result, the Greco-Antolian gods and Persian gods syncretized. Artemis and Apollo also have been syncretized with some Persian gods. This event accelerated the process of emerging Persian effects into the cult of Artemis and Apollo.
Classical texts and archaeological evidence prove the Persian effects in the cult of Artemis and Apollo. In the earlier periods, this influence is traced mostly in Classical texts. But from the middle period of the Achaemenid Empire, the Persian effects on the cults of Artemis and Apollo can be seen in Classical texts and archaeological evidence. Hence, a chronological classification for this issue is needed. In this thesis, it has been tried to reveal the Persian influence on the cult of Artemis and Apollo by using the Classical texts and archaeological evidence. As we told above, this research has been presented in a chronological framework.
Keywords: Artemis, Apollo, Persia, Greece, Anatolia, Achaemenid.
_______________________________________________________________________
Artemis ve Apollon, Yunan dünyasının en çok saygı gören tanrılarından sayılmaktadırlar. M.Ö. 546’da Akhamenid İmparatorluğu’nun Anadolu’yu fethetmesinin ardından, adı geçen tanrıların kişilikleri, sorumlulukları ve kültleri ciddi bir şekilde Pers etkilerinin altındaydı. Bu etkilerin en önemli sebebi, Pers pantheonunun Anadolu’ya girmesiydi. Akhamenid İmparatorluğu kurulduktan sonra, Anadolu’nun farklı bölgelerinde Pers pantheonunun kutsal alanları ortaya çıkmaya başlamıştır. Bu çerçevede, Yunan-Anadolulu ve Persli kültler birbirlerine yakınlaşmıştır ve bu yakınlaşmanın sonucunda bazı Yunan-Anadolulu ve Persli tanrılar sinkretize edilmişlerdir. Artemis ve Apollon da sözü geçen süreçte, bazı Pers tanrılarıyla özdeşleştirilmişlerdir. Bu olay, Artemis ve Apollon kültündeki Pers etkilerinin ortaya çıkmasını hızlandırmıştır.
Antik edebiyat ve arkeolojik buluntular, yan yana Artemis ve Apollon kültündeki Pers etkilerini kanıtlamaktadır. Adı geçen etkilerin izleri, daha eski dönemlerde, daha çok antik edebî eserler aracılığıyla takip edilebilir. Ama Orta Akhamenid Dönem’den itibaren Artemis ve Apollon kültündeki Pers etkilerinin kanıtları hem antik metinlerde, hem de arkeolojik kanıtlarda görülebilir. Bu yüzden de sözü geçen etkileri ortaya çıkarmak için kronolojik bir sınıflandırma gerekmektedir. Bu tez çalışmasında, arkeolojik kanıtlar ve antik edebî eserler ışığında, Artemis ve Apollon kültündeki Pers etkileri ortaya çıkarılmıştır. Önceden belirlediğimiz gibi bu araştırma kronolojik bir yöntem çerçevesinde düzenlenmiştir.
Anahtar Kelimeler: Artemis, Apollon, Pers, Yunan, Anadolu, Akhamenid.

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- by Farzad Abedi and +1
  Ergun LAFLI
- •
- 12
  Achaemenid History, Greek and Roman Cults, Achaemenid archaeology, Achaemenian Empire

More than 20 years after presenting his first interpretation of the mosaic from the House of Aion in a paper entitled “Uwagi na temat mozaiki z Domu Aiona w Nea Paphos (Cypr)” (Meander 9/10, 1987, p. 421-438, in Polish, and translated to... more

More than 20 years after presenting his first interpretation of the mosaic from the House of Aion in a paper entitled “Uwagi na temat mozaiki z Domu Aiona w Nea Paphos (Cypr)” (Meander 9/10, 1987, p. 421-438, in Polish, and translated to English: « The Immortality of the Human Soul and the Dionysiac Mysteries in the 4th Century Allegory [in Connection with the Interpretation of the Mosaic from the “House of Aion” at Paphos in Cyprus]»), where he proposed reading the five mythological panels (1. Leda and Zeus; 2. Dionysus on Mount Nysa; 3. The Dionysian thiasos; 4. Apollo and Marsyas; 5. The Apotheosis of Cassiopeia) as an allegory of the destiny of the human soul and body, starting with conception and ending with the liberation of the soul and its apotheosis, the author now enhances his initial interpretation with numerous reflections concerning the historical context of this work of art, created in the years 320-360.
If, according to the author, the mosaic is a “Hymn” in honour of the pagan gods, Man (his soul) and his place in the (pagan) universe, then at the same time it polemicises with the Christian faith and its God, Jesus Christ.
The author puts forward numerous new solutions relating to the mosaic’s iconography and iconology. Analysis of the mosaic also leads him to propose a solution to the as-yet unanswered question regarding the absence of images of the crucified Christ in Christian art of the 3rd and 4th centuries, up until 420/430, when the first images of Christ on the cross appear.
CONTENTS:
Introduction
1. Research to-date (recap)
2. Description of mosaic (recap)
2.1. Composition of five mythological scenes
2.2. Brief iconographic description of mythological panels
2.3. Outline of individual iconographic elements and their respective roles
2.4. The pagan gods’ air of majesty and dignity as an expression of piety
3. A few words about the pagan reaction
4. An apology of pious human life according to pagan principles and a polemic on the Christian model of Man and his theological idol, Jesus Christ
4.1. Divine intervention in the act of human conception (allusion to/polemic on the Annunciation to the Virgin Mary)
4.2. The Epiphany of Dionysus (an allusion to the Epiphany of Christ – Theou Pais)
4.3. The procession and dissemination of Dionysian order (allusion to/polemic on Christ’s entry into Jerusalem)
4.4. The error of Marsyas (polemic on/allusion to the error of Jesus the Messiah): arrest, sentencing for arrogance and lack of piety (asebeia) and condemnation to a martyr’s death
4.5. The anabasis (or anagoge psyches) of a ‘beautiful soul’ (allusion to/polemic on the Ascension of Christ)
5. A few words on the mosaic programme prior to final conclusions
Final conclusions
Key words: mythological mosaic, House of Aion, Nea Paphos, Late Antiquity, Roman art, allegorical narrative, allusive language of mythological pictures, wordplay (Marsyas-Messias), Jesus Christ, anti-Christian polemic, Dionysos, Cassiopeia, Apollon, Nereides, Abstract Personifications, Greek Mythology, ΚΥΠΡΟΣ

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- by Adam Norberg
- •
- 53
  Religion, Roman History, Spatial Analysis, Practice theory

This paper proceeds from the assumption that a more nuanced understanding of amicitia can be achieved from the investigation of certain physical environments where social interaction occurred. In particular, it argues that the development... more

n the recently revived debate on the possible involvement of women in the Mithraic cult the main points of contention are the value and reliability of limited archaeological and epigraphic evidence and of two passing references to women's... more

For the interpretation of mythological subjects In the Roman funerary art the author systematically applies the analysis of the Key of Dreams by Artemidorus of Daldis, Greek author of the Antonine period. The funerary art was studied... more

in: Πρακτικά του Θ΄ Διεθνούς Συνεδρίου Πελοποννησιακών Σπουδών (Ναύπλιον 30 Οκτωβρίου – 2 Νοεμβρίου 2015), Τόμος Α΄: Αρχαιότης, Πελοποννησιακά Παράρτημα 33 (Αθήναι 2021), 717–734.

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- by Christa Schauer
- •
- 12
  Greek Archaeology, Greek Pottery, Greek and Roman Cults, Peloponnese

The paper presents the findings regarding the cult of Mithra from the territory of the Southern and Middle Morava River valley, which are taken into consideration according to their iconographic characteristics, as well as within the... more

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- by Bojana Plemić and +1
  Ljubisa Vasiljevic
- •
- 9
  Classical Archaeology, Roman Religion, Greek and Roman Cults, Roman Provincial Archaeology

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- by Federica Fontana
- •
- 3
  Art, Greek and Roman Cults, Priests

Abstract: This introductory chapter outlines the rationale and scope of the book, whose aim is to open out appreciation of the significance of Aeginetan poetry, culture, and society as widely as possible, both within the immediate... more

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- by David Fearn
- •
- 16
  Pindar and Bacchylides, Greek Lyric Poetry, Greek Athletics, Greek Myth

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- by Aude Busine
- •
- 2
  Porphyry, Greek and Roman Cults

Recensione pubblicata in Mythos, n.s. XII (2018), pp. 153-154.

This author will examine two important oriental religions that together changed Rome; the worship of Cybele, and that of Isis. After relating the two religions’ characteristics and the circumstances of their introduction into Roman life;... more

Predstavljen je zanimljiv pristup arheološkom proučavanju pećinskog lokaliteta u Petnici koji sadrži tragove boravka iz dva različita istorijska perioda. Iskopavanjem je utvrđeno da se radi o različitoj nameni ovog mesta u kasnoj antici i... more

Review

Atti dell’incontro di studi (Padova, 8-9 giugno 2009) a cura di Maddalena Bassani, Francesca Ghedini.

Le manuel d'Artémidore de Daldis - Onirocriticon (La clé des songes), écrit à la fin du IIe siècle, est riche de détails concernant l'image mentale, son statut et son potentiel polysémique. L'auteur enquête pour savoir si l'image peut... more

Cette étude aborde la problématique liée aux découvertes d'armes dans l'eau en tentant d'appréhender le phénomène pour le nord de la France et la Belgique. La première partie s'attarde à une relecture du matériel laténien retrouvé à... more

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- by Petros Themelis
- •
- 34
  Religion, Archaeology, Greek History, Material culture of religion

Greek and Roman Cults

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