Ancient Greek Religion

Il rosso ha sempre connotato in negativo le donne: rappresenta la sessualità perversa, il peccato, la vergogna, lo sporco. Ed è anche il colore tipico di molte epidemie che nell’immaginario apocalittico maschile hanno condotto l’umanità alla quasi estinzione. È quindi naturale che nel corso dei secoli le donne abbiano interiorizzato tale colpevolezza, diventando, nella produzione femminile corrispondente, esse stesse la cagione fisica e materiale dell’estinzione.

The essay titled On astrology (περὶ τῆς ἀστρολογίης) in the Lucianic corpus has been the object of contradictory interpretations in the recent scholarly history: disregarded as spurious by many, or a serious text in defense of astrology possibly dedicated to a Stoic patron, a parody of a Ionian philosopher, or a Stoic parody. A crucial step forward is represented by Lightfoot’s study of Lucian’s Ionic, according to which we must accept his authorship of On astrology. In this article I attempt to show that in this short piece we have a parody of an astrological defense—an established subgenre in Lucian’s age—which throughout the majority of the text makes exaggerated use of mythical rationalizations of the type frequently employed in historical works to explain the origin of human practices. Since (a) Herodotus was a paradigmatic case of that practice, (b) because of the Ionic dialect, and (c) considering the kind of parody employed by the writer from Samosata in his other piece in Ionic (On the Syrian goddess) and his frequent practice of strikingly combining different genres in a single work, we can conclude that Lucian also wore the mask of the historian here.

This rare book of its kind is a seminal work in historical and philological astronomy, providing a comprehensive examination of the nomenclature, mythology, and cultural significance of celestial bodies across various civilizations. Drawing from classical, medieval, and indigenous sources, Allen meticulously traces the linguistic and symbolic heritage of star names, shedding light on their origins in Greek, Latin, Arabic, Sanskrit, and other ancient languages. This work serves as an invaluable reference for scholars in the fields of astronomy, mythology, linguistics, and the history of science. It explores how different cultures conceptualized and recorded celestial movements, blending empirical observations with rich mythopoetic traditions. By incorporating translations of historical texts and interpretations of astronomical lore, Allen’s work bridges the gap between scientific inquiry and cultural anthropology, preserving the astronomical wisdom of antiquity in a scholarly yet accessible format.
Chapter Summaries
Introduction
Allen introduces the study of star nomenclature, emphasizing its interdisciplinary nature. He discusses the etymological and historical evolution of star names, addressing the influence of Greek, Latin, Arabic, and other linguistic traditions. The introduction also highlights the importance of mythology in shaping early astronomical records and the continued relevance of these names in modern astronomy.
The Solar Zodiac
This chapter examines the twelve constellations of the zodiac, which have been central to astronomical and astrological traditions since antiquity. Allen explores the historical development of the zodiacal system in Mesopotamian, Egyptian, Greek, and Indian traditions, detailing the symbolic and calendrical roles of each sign. Special attention is given to the linguistic origins of zodiacal names and their variations across cultures.
The Lunar Zodiac
Focusing on the lesser-known lunar zodiac, Allen traces its origins in Babylonian, Arabic, Hindu, and Chinese astronomical traditions. He discusses the concept of lunar mansions—divisions of the ecliptic used for lunar tracking—and their significance in navigation, agriculture, and astrology. The chapter compares different cultural systems, highlighting how each civilization adapted lunar cycles to their cosmological and practical needs.
The Constellations
This extensive section provides a detailed catalog of major constellations, their historical backgrounds, and their nomenclature in various languages. Allen presents the Greek myths associated with each constellation, alongside their counterparts in Babylonian, Egyptian, and indigenous traditions. He explores the linguistic evolution of constellation names, tracing their transmission from ancient sources to medieval and Renaissance astronomical texts. The chapter also examines the contributions of Islamic astronomers, who preserved and expanded upon Greek knowledge.
The Galaxy
Here, Allen delves into historical conceptions of the Milky Way, exploring its mythological interpretations and scientific observations. Ancient Greek philosophers, such as Anaxagoras and Aristotle, speculated on its nature, while indigenous and medieval perspectives often attributed it to supernatural origins. The chapter discusses how various cultures integrated the Milky Way into their cosmologies, from Norse and Native American myths to early modern scientific theories.
Indices
The final section contains comprehensive indices, cataloging the etymological, astronomical, and mythological references throughout the book. These indices provide an invaluable tool for scholars seeking to cross-reference historical star names with their cultural origins and modern astronomical classifications. Allen’s Star-Names and Their Meanings remains a foundational text for anyone studying the intersection of astronomy, history, and mythology. Its exhaustive approach to celestial nomenclature continues to inform modern research in historical linguistics, archaeoastronomy, and cultural studies.
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Astronomy, celestial nomenclature, star names, ancient astronomy, constellations, zodiac, solar zodiac, lunar zodiac, Milky Way, galaxy, mythology, Greek mythology, Babylonian astronomy, Egyptian astronomy, Sumerian star names, Arabic astronomy, medieval astronomy, Renaissance astronomy, astrological traditions, celestial navigation, astrolabe, etymology, linguistic history, historical linguistics, philology, Indo-European languages, Arabic translations, Ptolemaic astronomy, Claudius Ptolemy, Almagest, Hipparchus, star catalogs, astronomical texts, astrology, sacred astronomy, divination, Mesopotamian sky lore, celestial deities, cultural astronomy, comparative mythology, celestial symbolism, planetary influences, zodiacal signs, astronomical history, stellar mythology, Ursa Major, Orion, Pleiades, Sirius, Aldebaran, Polaris, Arcturus, Vega, Capella, Betelgeuse, Rigel, Procyon, Canopus, Spica, Regulus, Antares, Altair, Fomalhaut, Castor, Pollux, historical astronomy, archaeoastronomy, ancient sky maps, celestial cartography, celestial spheres, Copernican revolution, heliocentrism, geocentrism, sidereal mythology, Islamic astronomy, Indian Nakshatras, Chinese lunar mansions, Draco constellation, Leo constellation, Virgo constellation, Scorpio constellation, Libra constellation, Capricorn constellation, Sagittarius constellation, Aquarius constellation, Pisces constellation, Aries constellation, Taurus constellation, Gemini constellation, Cancer constellation, Andromeda constellation, Cassiopeia constellation, Perseus constellation, Cepheus constellation, Hercules constellation, Pegasus constellation, Cygnus constellation, Lyra constellation, Orion mythology, Pleiades myths, star worship, cosmic order, astrological houses, celestial cycles, solstices, equinoxes, precession of the equinoxes, ancient calendars, star-based timekeeping, Hellenistic astronomy, Roman astronomy, early modern astronomy, Babylonian star charts, cuneiform tablets, Greek star catalogues, Roman astrology, Chaldean astrology, Egyptian star lore, Book of Fixed Stars, Abd al-Rahman al-Sufi, Persian astronomy, Chinese constellations, Mesoamerican astronomy, Aztec astronomy, Mayan astronomy, Incan astronomy, Polynesian navigation, Norse star myths, celestial omens, horoscopic astrology, sidereal astrology, tropical astrology, fixed stars, zodiacal constellations, pre-Islamic astronomy, planetary conjunctions, astrological influences, planetary deities, celestial hierarchies, stellar deities, astral magic, Hermetic astrology, Kabbalistic astrology, astrological correspondences, ancient cosmology, geocentric models, heliocentric models, cosmic harmonies, divine proportions, golden ratio in astronomy, mystical astronomy, Neoplatonic cosmology, Platonic solids and cosmos, astrology in antiquity, zodiacal ages, Age of Pisces, Age of Aquarius, Saturnian cycles, Jupiter-Saturn conjunctions, lunar nodes, eclipses, comets in mythology, meteor showers in history, star lore in literature, epic poetry and the stars, Homeric astronomy, Hesiod's Works and Days, ancient sailors and stars, celestial navigation techniques, compass and stars, fixed star astrology, Renaissance star charts, Arabic star maps, Persian celestial cartography, medieval European astronomy, astrological medicine, planetary rulership, planetary hours, Seven Classical Planets, Ptolemaic system, Copernican model, Galileo's observations, Kepler's laws, Newtonian physics, cosmic hierarchy, religious cosmology, theological astronomy, sacred geometry, zodiacal numerology, biblical astronomy, biblical constellations, star of Bethlehem, three wise men and the stars, medieval zodiacal symbolism, church architecture and the stars, astrological talismans, zodiacal gemstones, planetary metals, magic squares, stellar numerology, mystical star traditions, ancient astronaut theories, mythological astronomy, zodiacal gods, Indo-Iranian star lore, Aryan astronomical traditions, Indo-European star names, comparative etymology of star names, Akkadian star lists, Assyrian astrology, Hittite star charts, Etruscan celestial beliefs, Hebrew astronomy, Kabbalistic cosmology, Dead Sea Scrolls and astronomy, Gnostic cosmology, Hermetic astronomy, Greco-Roman astrological traditions, Egyptian temple alignments, pyramid star alignments, ziggurat star worship, Stonehenge astronomy, megalithic astronomy, Druidic star lore, Celtic constellations, Norse celestial navigation, Viking star charts, Arabian desert star knowledge, Bedouin star lore, medieval Persian astrology, astrological almanacs, Renaissance star gazers, Galileo's Sidereus Nuncius, Newton’s Principia, Halley's Comet in history, planetary retrogrades, celestial mechanics, stellar parallax, astrology and fate, astral determinism, neopagan astrology, New Age star beliefs, astrological syncretism, global star traditions, indigenous astronomy, African star myths, Australian Aboriginal astronomy, Native American star lore, Hopi star prophecies, Navajo star legends, Inuit celestial beliefs, South American star wisdom, Polynesian star lore, Maori celestial navigation, Filipino star beliefs, Thai and Cambodian astrology, Vedic star interpretations, Hindu sidereal astrology, Buddhist cosmology, Zoroastrian astrology, Mithraic star worship, Sumerian star cults, Ur III dynasty astronomy, Kassite star omens, Neo-Assyrian astronomy, Seleucid astrology, Greco-Babylonian syncretism, Hellenistic astrological texts, Roman zodiac mosaics, Mithras and the zodiac, emperor worship and astrology, royal horoscopes, astral religion, Neoplatonic star beliefs, Christian adaptations of astrology, medieval star iconography, star constellations in art, illuminated manuscripts with star charts, Renaissance astrological frescoes, scientific revolution in astronomy, telescope discoveries, lunar observations, stellar classification, spectroscopy of stars, astrophysics origins, modern celestial nome...

Nel campo della storia delle religioni antiche, l'arte coroplastica fornisce un contributo significativo alla ricostruzione del pantheon delle antiche poleis greche. Akrai, una sub-colonia fondata da Siracusa nel 664 a.C. sui monti Iblei, si propone come esempio emblematico. All'interno della Collezione archeologica del barone Gabriele Judica (1760-1835), primo esploratore dell'antica città nei pressi di Palazzolo Acreide, e oggi esposta nelle sale del piccolo Museo Civico, sono presenti numerosi esemplari fittili che testimoniano la presenza variegata e diacronica dei culti greci e orientali dalla fondazione all'epoca romana. L'analisi di alcuni esemplari presenti nel museo e di altri esposti in altri musei permette di intuire l'orizzonte religioso degli antichi abitanti, stretti tra un'esistenza terrena legata all'agricoltura e la loro incrollabile fede nelle divinità olimpiche.

During the study of the complex found in Piazza San Francesco in Catania, it was possible to isolate some fragments of seated female figures that are still unique. Among the fragments preserved are the front parts of the bare feet and the complete forearms of the hands of at least two large seated figures. All the fragments in question have technical characteristics which suggest that the figures were constructed by joining an internal structure, probably made of wood, to limbs and heads made of clay. This paper attempts to reconstruct the figures, which are probably acropelina. This term refers to figures structurally similar to the more valuable acroliths, whose limbs were generally made of marble, as in the case of the acroliths of Morgantina, which are the best known examples of a sculptural tradition that was particularly widespread in western Greece. The final remarks discuss the meaning and function of such artefacts from a ritual point of view.

Il dato da cui muovono le considerazioni che brevemente svolgerò in
queste pagine è, di per sé, della più grande ovvietà: fra le qualità che
concorrono a fare dell’oro un materiale saldamente installato fin dai tempi
più antichi non solo al vertice di valutazioni di ordine economico e
sociale, ma anche, con ineguagliata valenza simbolica, al centro dei sistemi
mitologici e rituali delle più diverse culture, occorre senz’altro annoverare,
accanto alla rarità del materiale, alla sua malleabilità (superiore
a quella di qualsiasi altro metallo), all’elevato grado di inalterabilità (in
particolare rispetto all’aria e all’acqua) che ne fa il materiale ideale per il
conio di monete e l’oreficeria, la peculiare lucentezza con cui esso si presenta in condizioni standard.

Topical at the beginning of the third decade of the 21st century the problem of the degree of moral independence-and therefore responsibility!-of an individual from society/state in the article is considered "through the prism" of the ancient heritage. More precisely, through two prisms: classical Athenian philosophy and the teachings of the Stoics; The duality generated by this, the conflict of assessments of the situation is perceived by us positively, and moreover, it is used as an argument in favor of the need for students (including the technical university) to study the classical ethical heritage. After all, any of the teachings included in the latter contains an element of "relative truth", the assimilation of which will help to approach the "absolute truth" in deciding the question of the boundaries of our own moral autonomy.

Bu çalışmada Pausanias'ın Periegesis tes Hellados (Yunanistan'ın Tasviri) adlı eserinde geçen ikisi ölümlü, diğerleri ise mitos kahramanı niteliğinde yirmi sekiz kült kurucu kadın ele almmıştır. Yazar tanrılar, kahramanlar, ölümlüler, eski dinsel gelenekler ve şenlikleri etkileyici biçimde günümüze aktarmış: Özellikle ünlü tapınakları, kahraman mezarlarını ve kehanet merkezlerini engin bir bilgelikle işlemiştir. Yunancadan gelen "heroine" kelimesi, genelolarak bulundukları toplumda insanüstü özellikleriyle diğerlerinden ayrılan kadm kahramanları tanımlar. Toplumda eriştikleri büyük bir dinsel saygınlıkla imgelem gücünün, düşüncenin, edebi ve sanatsal yaratıcılığın gelişimine katkıda bulunmuş olan kahramanlar, insanüstü ama asla tanrısalolmayan bir varoluş tarzı göstermişlerdir. Erkek kahramanlara benzer bir biçimde, kült kuran kadın kahramanlar da, yeryüzünde oturan, tanrılar gibi ebediyen orada yaşayan ve güç bakunından da tannlara yaklaşan ölmüş insanlann ruhlarından başka bir şey değildir.

El complejo residencial de Pla de Nadal fue excavado hace más 40 años, siendo su datación, interpretación y reconstrucción problemáticas en la investigación de la península Ibérica durante la transición de los siglos VII-VIII. Dos inscripciones halladas en sus excavaciones relacionan un edificio con el único personaje civil relevante que mencionan las fuentes históricas en esta área geográfica entre los siglos IV y VIII, el dux visigodo Teodomiro. Los textos latinos y árabes atestiguan su presencia como máxima autoridad en esta región y en la primera mitad del VIII.
Recientes análisis radiocarbónicos han corroborado la datación y adscripción epigráfica del edificio en este período. Por ello, su cronología aumenta la relevancia de la interpretación y contextualización del edificio principal, aspectos condicionados por el nivel de conservación y las características del hallazgo. A pesar de su elevado nivel de destrucción, se ha propuesto su adscripción a la tipología palatina tardoantigua, de patio central y cuatro cuerpos construidos a su alrededor.
La entidad del edificio principal ha planteado, tradicionalmente, que se trató de un edificio aislado – uilla, villa áulica, uillula, palacio, residencia rustica…- en el contexto de un entorno rural vacío. En contrapartida, defendemos que nos hallamos, en base a hallazgos arquitectónicos antiguos y recientes, que ante un modelo de poblamiento disperso en proceso de caracterización. Los datos actuales permiten plantear que este yacimiento pudo constituir la nueva residencial del antiguo dux provincial visigodo, posteriormente convertido en el gestor administrativo del nuevo Emir islámico. Se trataría de un nuevo asentamiento que substituiría a la ciudad visigoda amurallada, y en altura, de València la Vella, situada a unos 3500m de distancia y abandonada a finales del VII o inicios del VIII.

Definició: . Preposició < del mot llatí praepositio, onis, "preposició" < compost de la preposició prae, "davant" + el verb pono, "posar al davant, anteposar": paraula invariable "anteposada a"; les preposicions indiquen relacions sintàctiques entre les paraules d'una oració. En grec: πρόθεσις, εως, ἡ < προτίθημι < compost de la preposició πρό, "davant" + l'arrel θε, "posar" > "posar al davant" . Sembla que totes les preposicions foren originàriament adverbis; tenien, doncs, un significat local del qual en deriven un de temporal i d'altres de figurats com ara causa, mitjà, mode, etc. . El significat d'una preposició resulta de la combinació del seu significat propi més el del cas que regeix. En general, un ac. + prep. indica direcció o el terme d'un moviment; un gen. + prep. origen o punt de partença; un dat. + prep. posició en repòs, instrument, etc.

Definició: . Preposició < del mot llatí praepositio, onis, "preposició" < compost de la preposició prae, "davant" + el verb pono, "posar al davant, anteposar": paraula invariable "anteposada a"; les preposicions indiquen relacions sintàctiques entre les paraules d'una oració. En grec: πρόθεσις, εως, ἡ < προτίθημι < compost de la preposició πρό, "davant" + l'arrel θε, "posar" > "posar al davant" . Sembla que totes les preposicions foren originàriament adverbis; tenien, doncs, un significat local del qual en deriven un de temporal i d'altres de figurats com ara causa, mitjà, mode, etc. . El significat d'una preposició resulta de la combinació del seu significat propi més el del cas que regeix. En general, un ac. + prep. indica direcció o el terme d'un moviment; un gen. + prep. origen o punt de partença; un dat. + prep. posició en repòs, instrument, etc.

En Las nubes, los sabios dedican sus vidas a prácticas aparentemente excéntricas. Miden el salto de una pulga y toda la tierra; investigan los caminos escondidos de la luna; explican la lluvia, el relámpago y el trueno; corrigen el uso de la lengua y enseñan la elocuencia que vence en los tribunales. Sócrates es la más importante de estas inclasificables criaturas que pierden el suelo bajo los pies y vuelan lejos hacia ningún lugar. Las nubes son sus diosas porque no pertenecen a nada ni son nada definido; son vapor, agua, bruma; no son cosas, sino un espejo que descubre la verdad de las cosas. La comedia rinde homenaje al proyecto de los sabios sin dejar de mostrar a la vez que rompe, olvida y erradica algo sin lo cual los griegos no pueden comprenderse: los dioses, los padres, la herencia, la memoria, el porvenir. El vértigo y la fascinación de un espacio libre e infinito –mil millas son un lago sin orillas, una noche sin final– se sintieron entonces, traumáticamente, por primera vez.

This book invites readers to explore bold correlations between the Hyksos dynasty and the House of Cadmus, and between archaeological scarabs and mythological genealogies, proposing that Greek, Egyptian, and Israelite traditions preserve shared memories of Middle Bronze Age events.

Note to Readers and Publishers:
I am currently seeking publishers and collaborative partners interested in helping me with publications and supporting the ongoing Historicity of Greek Myths series, including the present volume and upcoming titles:

Book I: Pre-Minoans and the Age of Kronos,
Book II: Hyksos and the House of Cadmus
Book III: New Kingdom and the Dynasty of Perseus
Book IV: Bronze Collapse and Age of Hercules,
Book V: Iron Age and the Return of the Heraclids.

These works aim to bridge myth and archaeology through fresh chronological synthesis and cross-cultural analysis.

The Indus Valley Civilization (IVC), one of the most advanced urban cultures of the ancient world, remains shrouded in mystery due to its undeciphered script and absence of identifiable rulers or religious centers. This paper proposes a new model-"The Tripathi Model of Hierarchical Symbolism 3"-which posits that animal imagery on Indus seals represents a codified social and religious hierarchy. Central to this theory is the unique Pashupati Seal, interpreted here as a portable symbol of priest-king authority, passed down through initiates. This model offers a fresh lens to reevaluate the structure and symbolism of IVC society.

This file contains the proofs of the first section of an essay about “Policing Sanctuaries” to be published in J. Barringer, G. Ekroth, and D. Scahill (eds.), The Logistics of Sanctuaries (Brill 2025). Three main conclusions arise from the four principal parts of the essay.  First, as in the rest of the polis, Greek sanctuaries empowered specific officials to enforce important regulations designed for logistical purposes: excluding banned individuals or groups, maintaining order (especially during festivals), and generally securing the good will of the gods. Second, logistical aspects, such as maintaining order in sanctuaries, were often in the hands of polis officials and institutions, just as they were in other parts of the polis. Third, the rule that all officials are accountable—a key tenet of the rule of law—extended to priests and other religious officials.

This is a kedaga (shield) symbol from Karur. The graffiti inscription reads the following: Read from right to left. The first symbol indicates the "Thunderbolt," the weapon of Varuna. The second symbol indicates the karkida moth offering to Pithrus (Ancestors). The third symbol represents the shield (kedaga). This means that an offering was made to Pithrus to protect them in heaven or hell, depending on their karma. At this juncture, I am compelled by instinct to recount an incident that occurred in my life. I was working in Trichy in 2017 and went to Srirangam to perform my Pithru karma on the day of Sarvapithri Amavasya, which falls in September (the date varies every year depending on the Amavasya, the new moon Date). It was overcrowded, and I was trapped in the crowd, unable to move in any direction. I returned without offering my respects to my parents. Still, that feeling of failure is lingering within me.

Şahika Tekand’ın Studio Oyuncuları ekibi için yazıp yönettiği Ölüyor mu ne?, 28. İstanbul Tiyatro Festivali’nde prömiyerini yaptı. Sezon boyunca da oynamaya devam edecek olan çağdaş komedya, çağdaş dünya yapılarının bir sarmal gibi sürmekte olan ilişkilerini Aristofanes’e, Eugene Ionesco’ya, Samuel Beckett’e şapka çıkarırcasına gözler önüne seriyor ve bunu yaparken seyir yerindekileri oturdukları yere mıhlıyor. İnsanlar, tanrılar, “liminal”[1]olanlar ve sesli komutlar… Oyunun her anını yönlendiren komutlar, yalnızca sahnede ilerleyen bir düzenin değil, aynı zamanda tanrıların, insanların, doğanın, yapıların ve liminal olanların döngü içindeki konumlarının nelere tekabül ettiğine dair güçlü bir okuma sunuyor. Komutların siyasal, toplumsal, ekonomik, kültürel ilişkiler düzeninin kendisi olarak okunması, seyircinin tanrılarla, özellikle Zeus ile kurduğu ilişkiyi yeniden tanımlarken,  düzenin eleştirisine odaklanmasını sağlayan bir etken olarak düşünülebilir. Bir taraftan da “yönetmenin eli” olarak üçüncü karakter olan komutların seyirci için konumlandığı yer, bu alanda oyunun tüm anlamını değiştirebilecek bir potansiyele sahip.

1. I refer to Gärtner (1967) and Ruiz-Montero (1994) for all these questions and a broad overview of Xenophon. On realia aspects see also Rife (2002). The best edition of the text is O'Sullivan (2005), but I do not share all his readings. 2. On Achilles Tatius and his papyri see Plepelits (1996: 391-94). 3. See Ruiz-Montero (1994:1114-15) and ( ). 4. Suidae Lexicon xi.4,9 Ξενοφῶν, Ἐφέσιος, ἱστορικός. Ἐφεσιακά·ἔστι δὲ ἐρωτικὰ βιβλία ιʹ περὶ Ἀβροκόμου καὶ Ἀνθίας· καὶ Περὶ τῆς πόλεως Ἐφεσίων· καὶ ἄλλα.

Giriş: Antiokheia'nın Kuruluşu Libanius'un okulunu incelemeden önce kentin kuruluşundan bahsedebiliriz ki Libanius da 11. söylevinde kentin kuruluş hikayesini anlattığı için konu daha da ilgi çekici olmaktadır. 1 Antiokheia (=Antakya) kenti, tarih boyunca birçok medeniyete ev sahipliği yapmış, farklı kültürleri içinde barındırmıştır. Antiokheia'yı da kapsayan Syria bölgesinin uzun yıllar Pers egemenliğinde kaldığı görülmektedir. MÖ 334 yılında Asya Seferi'ne çıkan Makedon Kralı III. Alexandros (=Büyük İskender), MÖ 331 yılında Gaugamela'da Pers İmparatoru III. Darius'u mağlup etmiş ve Syria'nın da içinde bulunduğu tüm Pers topraklarını ele geçirme fırsatı yakalamıştır. 2 Ancak MÖ 323 yılında Büyük İskender'in Babylonia'da ölmesi büyük bir yönetim krizini ortaya çıkarmıştır. 3 Büyük İskender'in generalleri, imparatorluğu yönetmek için büyük mücadeleler vermiştir.

CHI CERCA TROVA Seminari dei Dottorandi del Corso di Dottorato Interateneo in Scienze dell’Antichità
Dipartimento di Studi Umanistici - Aula Geymonat, Malcanton Marcorà, I piano

ABSTRACT: Il mio intervento si propone di ripercorrere le principali testimonianze sull'incontro di Abaris e Pitagora (nella forma di Apollo iperboreo) che ci sono pervenute attraverso la Vita Pythagorica di Giamblico. Nella pur complessa questione delle fonti utilizzate dall'autore per comporre la sua opera biografica, propongo una nuova ipotesi a proposito dei due vexatissimi loci di Iambl. VP 90-3 e, soprattutto, VP 140-1, ridiscutendo la già vecchia teoria che vorrebbe come autore del secondo la figura di Ermippo di Smirne. In base al riesame del materiale superstite e delle teorie assai discordanti degli studiosi precedenti, nel corso dell'intervento propongo anche una diversa ricostruzione del dialogo "Sulla giustizia" (Περὶ δικαιοσύνης) di Eraclide Pontico.

Their flag to April's breeze unfurled, Here once the embattled farmers stood, And fired the shot heard round the world. Thus begins the "Concord Hymn" of Ralph Waldo Emerson (1803-1882), which celebrated the dedication (April 19, 1836) of a monument to the initial battles of the American Revolution. 1 Sixty-one years earlier on this April day in Massachusetts, first at Lexington Green, then at Concord Bridge, American Minutemen had clashed with British regulars. These minor skirmishes, however militarily insignificant, sparked a 40-year explosion of democratic revolutions and warfare in the transatlantic world and throughout Europe with their fiery cries of "Freedom" and "Liberty." For an American, speaking on the Fourth of July at a conference commemorating the 2,500 th anniversary of Marathon, comparison of these two epoch-making events is unavoidable. In both cases, farmers of a citizens' militia, whether American Minutemen or Athenian hoplites, faced foreign professional soldiers and gained some sort of victory, which became a symbol of freedom. In the Western tradition, Marathon has come to represent the original "shot heard round the world.

Madeleine Cavalier donne -par la rectitude de son parcours scientifique -un message toujours valable. Celui d'une chercheuse rigoureuse et exigeante qui, dans toutes les missions qui lui ont été confiées, a su montrer une professionalité qui fait honneur au métier d'archéologue. Elle a su ne pas oublier que la fouille archéologique donne d'abord des devoirs : loin d'être une aimable partie de campagne, elle donne à celui ou à celle qui la pratique une lourde responsabilité : celle de conduire l'intervention avec toute la précision nécessaire, celle de veiller au classement et à la conservation des matériels recueillis, celle de travailler à l'interprétation des données, celle enfin de rendre publics les résultats et d'assurer la valorisation des découvertes par leur exposition non seulement temporaire mais permanente des contextes et des collections. Rares sont ceux et celles qui ont réussi dans leur carrière à remplir tous ces difficiles missions. Par son long séjour en Italie, Madeleine a fait à elle seule beaucoup pour la collaboration francoitalienne : par l'exemple qu'elle a donné, sans prétention mais avec éclat. Elle s'est montrée toujours disponible aux autres, avec ce sourire que nous aimons. Ce volume est un affectueux témoignage d'admiration et de reconnaissance.

The Deific Power of the universe is an impersonal, infinite principle manifesting through finite forms. True religion involves reverence for this all-enfolding and all-permeating Source, obeying its laws of manifestation, and recognizing the unity of all existence. Modern man should emancipate himself from the worship of a personal God and instead focus on the impersonal Deific Power, Law, and Life, which are the true essence of creation and existence.

Porphyry (born ca. 232 in Tyre, died ca. 305 in Rome) was the most important and influential student of Plotinus, the founder of Neoplatonism. He was an extremely prolific writer, whose works covered an impressively wide range of subjects. 1 Although some of his many works (at least 75) have been handed down intact, by far the most of his vast output is either completely lost or has been preserved only in fragmentary form. 2 In some of his works on religion, Porphyry speaks about the Jews and their beliefs and practices. 3 His attitude toward Judaism seems to be ambiguous at first sight: on the one hand he severely criticizes the Jewish Bible; on the other he regards the God of the Jewish people as the highest divinity and the Jews as belonging to the wisest of nations. It is the purpose of this modest essay to shed some light on this problem. 4 It has been written in honor of my highly esteemed colleague Lee I. Levine, whose important work on various aspects of the relationship between Judaism and Hellenism has enriched our knowledge so much. 5

Eski caglardan gunumuze kadar, insanoglu inanma ihtiyaci uzerine kurulu bir yasam surer. Ancak gunumuze oranla antik dunya dinlerinin karmasik, egzotik ve efsanelerle dolu oldugu su goturmez bir gercektir. Bu ilkel inanclara dair yapilan bircok arastirmada, din ve inanc bakimindan birbirinden etkilenen toplumlarin hatta uygarliklarin oldugu sonucunu cikarabiliriz. Cunku insan, dogasi geregi degisime ve etkilesime acik yapidadir. Buna bagli olarak calismanin konusu; Anadolu ve Eski Yakin Dogu inanclarindaki etkilesimin onemli orneklerinden birisi olan, Firtina Tanrisi uzerinedir. Eskicag dinlerinin bircogunda tapinim goren bu tanrinin genel olarak sifati; bas tanri ya da baba tanri olup, etkin bir karakterdir. Insanligin meydana getirdigi kulturel gecislerin sonucu olarak; Firtina Tanrisi’ nin kokeni, gelisimi ve isimleri uzerinde durulmaya calisilacaktir.

diosa como enamorada y joven muchas veces desconocida, frente al concepto casi único de diosa malvada y vengadora de las infidelidades de su marido. A partir de un análisis comparativo de mitos, con distintas versiones, de la primera etapa de enamoramiento, subsiguiente casamiento y sus consecuencias, y de la división en mitos que refieren a la etapa prenupcial por un lado y postnupcial por otro, se establece un estudio a través de distintas isotopías -definidas en cada uno de los apartados-en la configuración de Hera como diosa enamorada y diosa del matrimonio.Se persigue mostrar desde distintos mitógrafos la reivindicación de Hera como esposa legítima y diosa madre del matrimonio, elevándola en sus aspectos positivos y simbólicos que la representan.

This paper proposes the vindication of Hera, starting with the concept of ‘hierogamy’ and its consequences as a topic, plus the image of a young goddess, very much in love, which is seldom forgotten, versus the only concept of her as an evil goddess, avenger of her husband infidelities. First, there is a comparative analysis of myths, with its different versions, on the first stages of their falling in love, their following marriage and its consequences. From that division between myths about what happened before the marriage and after, a study is established through different isotopies -defined in each of the sections- for the configuration of Hera as a loving marriage goddess. The main objective is to show from different mythographers, the vindication of Hera like a legitimate wife and a marriage goddess, enhancing her positive and symbolic representative aspects.Este artículo propone la reivindicación de Hera a partir de la temática de la ‘hierogamia’ y sus consecuencias, sumado ...

This paper examines the two explicit citations of Augustine’s thought in Schelling’s 'Philosophical Investigations into the Essence of Human Freedom'. The first citation concerns Augustine’s view of evil as a mere privation, which Schelling attributes to him but criticizes as inadequate. The second citation relates to Augustine’s doctrine of creation from nothing, which Schelling interprets in light of his own distinction between the existent and the ground of existence. The author argues that Schelling misunderstands or distorts Augustine’s authentic thought in both cases, either by confusing it with Leibniz’s position or by reinterpreting it through his own philosophical lens. The paper concludes by expressing regret that Schelling did not engage more deeply with Augustine’s thought on these crucial issues.

Segnalo a quanti possano essere interessati la conferenza dedicata alla mitologia greca che terrò a Roma, presso il Liceo Classico “Giulio Cesare”, venerdì 4 aprile, alle ore 19:00: “L’infinito mare che con l’onda infuria. Il mare e il suo lato oscuro nella Teogonia di Esiodo”. Introdurrà e modererà l’incontro la docente Anna Smeragliuolo Perrotta a cui potete rivolgervi per avere informazioni sull’iniziativa. Questo è l’indirizzo di posta elettronica: smeragliuolo@liceogiuliocesare.it.

L’incontro si inserisce nell’ambito delle attività previste per la Notte del Liceo Classico il cui programma completo può essere consultato a questo link:

https://www.liceogiuliocesare.edu.it/index.php/11-generale/582-ricordando-la-notte-nazionale-del-liceo-classico-2025

The most pressing question in all linguistics: what was the secret real identity of the language of the Minoans? Proto-Greek? Proto-Weak. Semitic? Semitisn't. Luwian? Ludicrous. Hurrian? You better be hurryin' back to the drafting board. I bring you a new, fresh and bold hypothesis for the true identity of the Minoan language of Linear A, a hypothesis so startling that you might interpret it as merely a bit of humor at the expense of equally tenuous but quite serious proposals, an amateur linguistics paper in Minecraft if you will. Haha, unless…? Unless Minoan really is Elamite.

Our ‘Archaeology’ of the Labyrinth aims to explore how the cultural
perception of this symbol has evolved through time by focusing on the
evolution of its spatial attributes, as represented in popular culture. In the
following descriptive synthesis of previous theories and studies about the
Labyrinth, we will focus on three ways in which both the ancients and the
moderns have approached its enigma: 1. Representing the Labyrinth from graphic symbol to architectural entity; 2. Choreographing the Labyrinth as ritualized movements and gestures; 3. Describing the Labyrinth as a space from ancient sources to modern literature.

The treatise Advise on Arete explores the metaphysical distinction between mortal and immortal entities, emphasizing the role of realpolitik and historical analysis in avoiding utopianism. It argues that understanding immortality requires the recognition of immutable principles amidst transience. By studying the longevity of civilizations and their core virtues—such as truth, virtue, and memory—the author suggests a pathway to embodying metaphysical ideals within individuals and societies. The work juxtaposes golden ages, characterized by noble leadership, against eras of corruption, asserting that societal excellence is contingent upon the moral quality of its people. The text further critiques falsehoods that undermine authentic virtues, advocating for an epistemological realism where metaphysical truths exist independently of human perception. Ultimately, it underscores the necessity of philosophical education and inspiration to cultivate wisdom and align mortals with the ethos of immortality.

Come osservò molto tempo fa Confucio, filosofo e leader spirituale cinese vissuto dal 551 al 479 a.C., "Segni e simboli governano il mondo, non parole o leggi!" La politica e la religione moderne hanno dimostrato che Confucio aveva ragione.
La religione come "sistema di simboli" è una caratteristica primaria della definizione di religione in cinque parti di Geertz, quindi il simbolismo sarebbe un buon punto di partenza, in particolare perché Chernus ha suggerito che la definizione di Geertz è universalmente accettata nelle scienze sociali.
Modello di simbolismo sociale di Elzbieta Halas: Halas afferma che "i gruppi esistono solo sulla base della simbolizzazione comune dei loro membri". "I processi di simbolizzazione... creano un ordine sociale, esprimono significato e controllano le azioni. I simboli non sono autonomi. Costituiscono strumenti di azione, indicando e drammatizzando le relazioni sociali"
D. Balaganapath osserva: "La base di ogni cultura e di ogni identità è determinata dalla sua stessa espressione simbolica comune consolidata". Il modello di Erica Hill come "comportamenti sociali dinamici inseriti nel contesto della vita quotidiana dei cacciatori-raccoglitori artici e credenze negli spiriti animali come "relazioni umane con il mondo naturale"; "I loro pensieri e azioni stabilivano e mantenevano relazioni con gli animali da preda e possono essere concettualizzati in modo più produttivo come comportamenti sociali dinamici inseriti nel contesto della vita quotidiana piuttosto che come atti rituali privilegiati". - e le credenze focalizzavano l'attenzione della comunità sull'attività di caccia-raccolta di animali.
Modello di Emile Durkheim: "Le forze davanti alle quali il credente si inchina non sono semplici energie fisiche, come quelle presentate ai sensi e all'immaginazione; sono forze sociali",
Modello di Ramon Reyes: "In sintesi, un ordine sociale e morale comprende i vivi, i morti, le divinità e gli spiriti e l'ambiente totale".

During the 2016 season, the excavations at the Sanctuary of Apollo on Despotiko in the Cyclades revealed a Late Archaic bronze strigil with two superimposed incised inscriptions on its handle. This article offers a contextual, typological, and epigraphical analysis of the strigil. It demonstrates that the first inscription (ΕΥΔ) denoted ownership. This was deliberately replaced by the second text (ΑΠΩΛ), a legible votive inscription to Apollo. The inscriptions permit a synthesis of the object's biography, enabling us to identify the stages of "transformation" of a personal accessory into a votive offering. The present article thus contributes to an understanding of dedicatory practices at the Despotiko sanctuary and their historical context.

Como observó hace mucho tiempo Confucio, filósofo y líder espiritual chino que vivió entre el 551 y el 479 a. C.: «Los signos y los símbolos gobiernan el mundo, no las palabras ni las leyes». La política y la religión modernas han dado la razón a Confucio.
La religión como «sistema de símbolos» es una característica principal de la definición de religión en cinco partes de Geertz, por lo que el simbolismo sería un buen punto de partida, sobre todo porque Chernus sugirió que la definición de Geertz es universalmente aceptada en las ciencias sociales.
Modelo de Simbolismo Social de Elzbieta Halas: Halas afirma que «los grupos existen únicamente sobre la base de la simbolización común de sus miembros». «Los procesos de simbolización… crean un orden social, expresan significado y controlan las acciones. Los símbolos no son autónomos. Constituyen herramientas de acción, que indican y dramatizan las relaciones sociales».
D. Balaganapath observa: «La base de cada cultura y de cada identidad está determinada por su propia expresión simbólica común establecida». El modelo de Erica Hill, definido como “comportamientos sociales dinámicos integrados en la vida cotidiana de los cazadores-recolectores árticos y creencias en los espíritus animales como “relaciones humanas con el mundo natural”; “Sus pensamientos y acciones establecieron y mantuvieron relaciones con las presas y pueden conceptualizarse de manera más productiva como comportamientos sociales dinámicos integrados en la vida cotidiana que como actos rituales privilegiados”. Estas creencias centraron la atención de la comunidad en la actividad de caza y recolección de animales.

Modelo de Emile Durkheim: “Las fuerzas ante las que se inclina el creyente no son simples energías físicas, como las que se presentan a los sentidos y la imaginación; son fuerzas sociales”.

Modelo de Ramón Reyes: “En resumen, un orden social y moral abarca a los vivos, los muertos, las deidades, los espíritus y el entorno en su totalidad”.

ÖZ Tarih boyunca doğum, ergenlik, evlilik ve ölüm gibi her önemli aşama, yaşamın bir döneminden diğerine geçiş birçok dinde ve toplumda ritüelleşmiştir. Bu aşamalardan doğum, tarihin her dönemi ve her yerinde belirli bir ölçüde kutsal kabul edilen bir olay olmuştur. Doğum öncesi, doğum esnası ve doğum sonrası her aşama hem fiziksel hem de psikolojik etkilere neden olmaktaydı. Bu değişimlerden biri lohusalık sendromudur. Lohusalık sendromu tarih boyunca toplum nezdinde fark edilen önemli bir rahatsızlıktır. Günümüz klinik çalışmalarında tanımlanan ve semptomları belirlenen sendromun fizyolojik ve psikolojik etkileri tarih boyunca gözlenmiş ve anlamlandırılmıştır. Modern tıbbın olmadığı dönemde insanlar, anlamlandıramadığı her olgu gibi lohusalık sendromunu da mitleştirmiş, doğaüstü varlıklarla özdeşleştirmiştir. Geleneksel inançta insanlar annenin bedeninde meydana gelen değişimleri, infertiliteyi (kısırlık), bebek ölümü ya da abortus (düşük) gibi tıbbi durumların kaynağını doğaüstü varlıklardan kaynaklandığına inanmıştır. Hamile kadınlara, lohusalara ve bebeklere zarar veren doğaüstü varlıklardan korunmak adına çeşitli yöntemler geliştirmişlerdir Günümüzde Anadolu'da hamile kadınlar, lohusalar ve bebeklerde meydana gelen rahatsızlıkların Alkarısı isimli doğaüstü varlıktan kaynaklandığına inanılmaktadır. Yöreler arası değişmekle beraber Alkarısından korunmak adına çeşitli yöntemler geliştirilmiştir. Muska takmak, çeşitli bitkilerden macun yapmak, çay yapmak ve tütsü yakmak gibi yöntemler geliştirilmiştir. Günümüzde Anadolu'da lohusa kadınların başına ve bebeklerin yatağına kırmızı kurdele bağlamak, yastığın altına bıçak koymak gibi uygulamalar gelenekselleşmiştir. Alkarısı Anadolu'ya özgü bir inanç olmakla beraber yazılı kaynaklarda, anne ve bebeğin sağlığına dair endişelerin ve lohusalık sendromunun somutlaşması çok daha erken döneme dayanmaktadır. Anadolu tarihinde en erken çivi yazılı belgelerde, toplumların doğum ve doğum sonrası anne ve bebek sağlığı konusunda oldukça hassas olduğu görülmektedir. Çivi yazılı belgelere göre, doğum öncesi, doğum esnası ve doğum sonrasında yapılan çeşitli sağaltma ve korunma ritüelleri vardı. Bu ritüeller mevcutta yer alan anne, bebek sağlığı ve psikolojisi için üretilen çözümlerdi. Günümüzde olduğu gibi Eskiçağ'da da insanlar, hastalık ve kötülüklerin doğaüstü güçlerden kaynaklandığına inanmaktaydı. Anne ve bebek sağlığını etkileyen bilinen en erken doğaüstü varlık Lamaštu'dur. Aslında Mezopotamya kökenli bir Demon olan Lamaštu'ya Anadolu'da da inanılmıştır. Lamaštu, büyü metinlerinde, dua metinlerinde, mitolojik metinlerde ve muskalarda yer alan inanç tarihi açısından oldukça köklü olan bir demondur. Abortus, çocuk ölümleri, kısırlık, kadın hastalıkları, anne ölümleri, iktidarsızlık, cinsel işlev bozuklukları, salgın hastalıklar, enfeksiyonel hastalıklar, hepatit, sarılık gibi fizyolojik; depresyon, panik atak, anksiyete, kişilik bozuklukları gibi psikolojik hastalıklarla ilişkilendirilmekteydi. Ayrıca yıkım, felaket, kıtlık, bitki ve hayvan üreme bozuklukları ile diğer canlı varlıkların doğumuyla ilişkilendirilirdi. Doğum ve bereketle ilişkili sürekliliği ve hayatın devamlılığını engelleyen demonun antagonistik karakteri Anadolu'da da inanılmasına neden olmuştur. En erken Asur Ticaret Kolonileri Döneminde Asurlu tüccarlar aracılığıyla Anadolu'ya aktarılmıştır. Bu dönemde ele geçen muskalar, evlerin içini bu demondan korumaya yöneliktir. Daha sonraki dönemde, Hitit çivi yazılı belgelerde anne ve bebeğin fizyolojik ve psikolojik sağlığını korumak için yapılan ritüellere rastlanılmaktadır. Bu dönemde kişileştirilmiş herhangi bir lohusalık sendromu ifriti yer almamasına rağmen Anadolu'da Geç Hitit Döneminde Lamaštu muskalarına yeniden rastlanılmıştır. Çalışma, Anadolu'da en erken çivi yazılı belgeler ve arkeolojik veriler ışığında Eski Anadolu'da lohusalık sendromuna dair dolaylı ve doğrudan sağlanan bilgileri konu almıştır. Sendromun kişileştirilmiş ve mitleştirilmiş hali olan Lamaštu üzerine durulmuştur. Çivi yazılı belgelerde lohusalık sendromunun genel tanısı, hastalık adı veya tam anlamıyla tedavisi olmamasına rağmen yapılan sağaltma ritüelleri dolaylı yoldan sendroma karşı önlemlerdir. Bu açıdan günümüze kadar gelen belgelerde adlandırılmaya rastlanılmamasına rağmen lohusalık sendromunun doğaüstü bir varlıkla eşitlenmesi bireysel hastalığın toplumsal bir olgu olarak düşünüldüğünü göstermektedir.

Στοχεύοντας στην ανανέωση και στον εμπλουτισμό των διδακτικών τρόπων αξιοποίησης του μυθοπλαστικού/δραματικού λόγου μέσα στις τάξεις της δευτεροβάθμιας εκπαίδευσης, επιχειρούμε στο πλαίσιο της παρούσας μελέ της, με την επικουρία της θεωρίας της λογοτεχνίας, ιδιαίτερα της αφηγηματολογίας των πιθανών κόσμων, μια προσέγγιση των χαρακτήρων της σο φόκλειας Αντιγόνης. Μια τέτοια θεώρηση, υπερβαίνοντας παγιωμένες διδα κτικές πρακτικές, πιστεύουμε ότι θα μπορούσε να φωτίσει τους χαρακτήρες της κλασικής τραγωδίας και να αναδείξει την παιδευτική αξία αλλά και τη δυναμική του δραματικού λόγου, ενώ θα έπειθε έφηβους μαθητές/αναγνώ στες να συνδέσουν τον διαχρονικό λόγο του Σοφοκλή, ως σημείο αναφοράς, προβληματισμού και διαλόγου, με τις παρούσες ανάγκες τους. Το εγχείρημα αυτό θεωρούμε πως εξυπηρετεί τις βασικές στοχεύσεις των μαθημάτων της Αρχαίας Ελληνικής Γλώσσας και Γραμματείας και των Αρχαίων Ελληνικών του ημερησίου και του εσπερινού γενικού λυκείου, σύμφωνα με τις Οδηγίες του Υπουργείου Παιδείας και θρησκευμάτων (ΥΠΑΙΘ, 2022). Για να προσεγγίσουμε τους μυθοπλασπκούς χαρακτήρες, τους ιδιωτι κούς κόσμους τους, ή αλλιώς τους υπο-κόσμους τους, και τις συγκρούσεις σε αυτή την τραγωδία που διδάσκεται στη Β' τάξη των γενικών λυκείων της χώρας μας, θα αξιοποιήσουμε κατά κύριο λόγο το θεωρητικό μοντέλο της Marie-Laure Ryan από τον χώρο της αφηγηματολογίας των πιθανών κόσμων.