Text | Gu Xuan said history
Edit | Gu Xuan said history
The purpose of these pages is to provide a brief overview of religious shrines and "background", which in turn helps to introduce us through the "topographic" perspective.
In the slippery theme of the hierarchy that arises in them, the pantheon that occupies them (or at least the names received successively), in a place like Cyprus, coexistence and acculturation are so evident.
Templar architecture
In fact, we provide documents that will help in the future to assess the persistence of its "protagonists" and cultural-religious changes.
In this sense, the sanctuary can become a special witness to the phenomenon of coexistence, superposition and assimilation of different cultures and their respective cults on the island, since it somehow captures the results of all this.
This will be a separate field to be developed, trying to highlight the main lines along which these manifestations move throughout the process of development - at the level of revolutionary theory.
Culture goes from prehistoric religion to prehistoric religion and ends with the process of state formation. However, we will focus on the specific manifestations of change and the survival of sacred elements, essences and properties, as long as this is possible taking into account existing documentation.
Before continuing, it is necessary to clarify that precisely we use the term "sacred background" (or "environment") to refer to those places where they have not been preserved or have never existed.
Remains of Templar architecture, but provide inscriptions or archaeological materials of implicit religious significance, such as figurines, etc. Derived from sacred sediments associated with their characteristics, etc. ("bothros" or "favissa"), a sanctuary may consist of only one "temenos".
The sacred bailiff is demarcated or not demarcated in some way, or even simply consists of a place revered in some natural form.
We also want to clarify the considerations observed when grouping one site with another.
The rural shelter is often an isolated element that is naturally dealt with "in itself", while the urban Io is treated throughout the city, rather than independently.
But we also place the cases of those shelters outside the walls in the city as a whole, and the proximity of these refuges to the urban core is likely to make them participants in its religious life.
Certain observations are given to this fact of the difference between rural and urban shelters, which begins or intensifies precisely at the moment when the extension of urbanization (if not conceived) takes place, as it did in the times of Cyprus.
Del Hierro, adjacent to the emergence of the historical kingdom as we know it. Determining what these differences include, and the specificity of rural protected areas, is a complex issue.
Corbett (1986, p. 167) In studying those of Kition, with this premise in mind, we will endeavour to understand the context of the shelters we care about through observations that we consider relevant, and to omit as much generosity as possible to them.
References in archaeological publications, it is indeed possible to study the sanctuary in terms of their morphology and type, among other things. As part of cultural and religious ideas, and the expression of both.
On the other hand, if the sanctuary, as another part of the archaeological complex, provides material for the elaboration of this archaeological discourse, then all those similarities, constitutions, etc. are not mentioned.
It is known that in ancient religions: natural elements were specially worshipped, certain places were especially suitable for certain cults: caves, hills and for them, a short preparation was enough.
It is true that the temple shelters a statue as a house of the gods and is only part of the religious complex, which is not necessary. Crete, Minoan and Eastern cases have great influence in Cyprus.
Specifically, the case of Crete is the origin of the chocolate plastic elements of Cyprus, such as statues of the goddess of raising hands, flared skirts, etc.
It points to duplicity between off-campus and intra-campus, ostensibly symmetrical and questioning functionally subordinate relationships, or perhaps joint use on certain occasions.
Natural elements
At the same time, however, it is not possible to confirm these recommendations at this time in view of the difficulties that have arisen. The interpretation of others who are located in more remote places will be others, as we will try to explain, derived from the formation of history.
The first question is whether it will be identified as a specific and postponed worship in this case.
One can answer with certainty, as long as its adherents are considered to have an impact on society, culture, and even race. But this is not always the case, the countryside is part of the urban "hinterland", with which it constantly communicates.
So there is not always this separation, but some kind of integration, it is necessary to grade its importance and the recognition it receives in the city.
But these considerations do not in any case ignore the independence of the rural world, which is sometimes more conducive to saintization than urban areas.
The naturalistic component of religion finds its direct expression in nature itself, and in fact the importance of the terrain and the particular perception of the terrain by each person and culture are important components of the dynamics generated by the perception of divinity.
Finally, there is the issue of cultural overlap, since these cultures take place in a symbolic occupation of territory, so there are variations between the physical environment as well as the numismatic cultural experience.
The new context of the numismatic experience that has changed is recognized in this environment, so that it is not premised on racial change, but on change.
Characterization in the culture that previously occupied it, or b) recognition of the territory as a new context, if we talk about ruptures from the outside, which is the bearer of a new religion who will look for new topographical references in the newly discovered environment.
This leads to the question of survival, as well as the successive calls undertaken by the divinity that occupies the sanctuary, which we can outline according to polytheism, which has a progressive differentiation function.
In this regard, one can bring up the case of Crete, as well as its cave worship, etc., on the other hand, which have such a great impact in Cyprus.
As a result, people transition from initial disrespect to specialization. Insofar as specialization is included or included without distinction, there is or may be some kind of dissonance between the new divinity through the wider range of functions it undertakes.
Professionalism and multiple aspects of being placed under its protection (thus, we can see cults surrendering to divinity in more different ways than those for which they are his responsibility).
This is addressed by combining a "cult demand type" with a "specialized provision from God" (however, other shelters can assume a plot-specific activity or activity from the start).
In the second case, according to the process of religious integration, the divinity is identified through the functions, characteristics, attributes, etc. of the deities. All of this seems to have real applications, in numerous cases of so-called ancestry and polyvalent divinity.
With regard to urban refuges, in some cases it is not denied the pre-urban roots, that is, the survival and continuity of pre-existing sacred sites, in which the incorporation of urban structures is essential to understand and interpret part of the urbanization process.
As a result, the urbanization process has greater social complexity, and all the changes that come with it. It means, as well as their integration into the public life of these political units.
The gradual differentiation of sacred space
Some important questions are, first of all, the gradual differentiation of "temenos" or sacred spaces in the urban fabric and its relationship to existing forms of political power.
The Holy Land is part of the social and power structure: the community, and the city of Morchyes adapts to the sacred, pre-existing place.
Even, because the Holy Land, together with other factors, became the glue that began urban life: it became the center of attention a unition.
Thus the "témenos" became the heritage of the community, the graves of the eponymous heroic group of some of the first houses.
If the exposition is followed, the sanctuary and the sacred complex are arranged in alphabetical order, trying to avoid problems that hinder another historical and political change in terms of monitoring the hierarchy, at least briefly pointing out some aspects.
This issue, and its contacts with the Greek and Phoenician religions, is something we intend to deal with soon.
Regarding the succession of chronology, after the recent bronzes, on the one hand, it is well known, such as the sanctuary of Enkomi, abandoned with the city.
On the other hand, those of Paphos and Kission, will maintain the subsequent continuity7 from the geometric period, usually attributed to the final period.
We have the remains of Kition (continuum area), the first constructive phase of St. Irini, the Acropolis of Idalion and the Acropolis of St. Jakovos (not to mention the hypothesis about the Acropolis of Amatonte).
Not yet archaeologically confirmed, the continuity of the Paphos hypothesis They are essentially shallow architectural remains with little archaeological material.
In ancient times, there seems to be a greater divide between rural shelters and shelters in major centers on the one hand.
The former knows that rising equals extraordinary conservative cities, constantly opening up to new external cultural influences. During this period, there is already evidence of most of the shrines we mentioned.
Cypriot archaeologist
FOR A STUDY OF THE CHRONOLOGICAL ORDER OF GEOMETRY TO THE CLASSICAL PERIOD, WE CAN REFER TO E. GJERSTAD, 1948 OF JNJCJAJ). In Joe refers to the late Cypriot JI), or the recent Bronze III represents an important constructive moment of novelty for the Templars.
That is, although these coins coincided with the arrival of the first Achaean coins, surprisingly few of their religious beliefs they brought these from the Aegean Sea.
In addition to the "devotional horn" (Mirtou - "Pigadhes", Kition and Palaepafos, as a religious symbol, and in the Pyla-«Kokkinokremos).
Although in Chipre it differs slightly from the Aegean people, on the other hand, some elements of the Cypriot religion will not be strange to new occupants.
Including the religious meaning of bulls and anchors, so it is assumed that no fundamental changes have occurred. The author believes, on the contrary, there are obvious reasons to consider gradual consolidation, taking into account that when they arrived - the Achaean settlers.
Ja Architecture reJjgjosa in the Aegean Sea is not so developed, so sjgnjfjcatjvamente distinguishes.
Finally, we would like to associate ourselves with the opinion of Cypriot archaeologists on the relationship between religious manifestations and metallurgy, which is evident in several holy sites.
Regarding cultural influences, the Greek part e the strong presence of Greek and Cretan elements since recent bronzes, consolidated by the continuous links maintained between them, especially in the first phase of Myelinescenae or geometry.
As a result of these contributions, the process of identification between Greek deities and pre-existing deities will begin. But in general, it is believed that the introduction of Greek divinity occurred very late, especially in ancient times.
Identify the possibility of Greek religious subtraction that overlaps with another indigenous religion or, coexists with the Phoenician faith.
First with the influence of Greece on the geometric era and weigh its permeability in the world of Cyprus at that time, and the flooding of the Mediterranean coast by new projections from the sixth century.
And the Greek culture of our island will eventually be very important for Hellenism, although no flood is completely to other existing elements.
Thus, the special cult that Athena received on the northwestern slope of the island (Soloy, Kakopetria, Melsinaki, Warney) is understood to be influenced by the attic.
It has been notable in that area since the fifth century BC, but do not forget that there are elements or Phoenicians that associate it with the Astarte and even the Eteoses, (V. Caracorgis, 1982, C. Bonnet, 1988).
Source:
- "Sanctuary of Kittion during the Phoenician dynasty" Phoenician Study IV. Religio Phoenicia, Pag.
- Garnier, J.DE, 1985: "Furyes, Universidad de la Laval Solo", Cyprus Archaeology / Auggie, 1960-1985. Nicosia, pasta.
Gerstad, Einar, 1979: "Phoenician Colonization and Expansion of Cyprus", Report of the Ministry of Antiquities of Cyprus.
Hermari, Antoine, 1988: "The Culture of Aphrodite Amassonte", Report of the Ministry of Antiquity of Cyprus (Part 2), Part 2.