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Journal articles on the topic 'Cult archaeology'

Author: Grafiati

Published: 4 June 2021

Last updated: 17 February 2022

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1

Szabó, Csaba. "Sacralised spaces of Mithras in Roman Dacia." Acta Archaeologica Academiae Scientiarum Hungaricae 72, no. 1 (2021): 55–65. http://dx.doi.org/10.1556/072.2021.00004.

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AbstractThe Roman cult of Mithras is one of the most well documented cults in Roman Dacia, having almost 300 archaeological finds (epigraphic and figurative sources) produced in less than 170 years during the 2nd and 3rd centuries AD. Although the rich materiality of the cult attracted European attention already in the 18th century, sacralised spaces of Mithras in Dacia – the mithraea of the province – were rarely analysed. This paper presents a systematic overview of the archaeologically and epigraphically attested sanctuaries. Based on the rich material of the cult it will present a new cata

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2

Whitley, James, and Carla M. Antonaccio. "An Archaeology of Ancestors: Tomb Cult and Hero Cult in Early Greece." American Journal of Archaeology 99, no. 4 (1995): 740. http://dx.doi.org/10.2307/506198.

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3

ROUS, Benjamin D. "Forms of Cult?" BABESCH - Bulletin Antieke Beschaving 82, no. 2 (2007): 333–46. http://dx.doi.org/10.2143/bab.82.2.2020781.

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4

Antonaccio, Carla M. "Contesting the Past: Hero Cult, Tomb Cult, and Epic in Early Greece." American Journal of Archaeology 98, no. 3 (1994): 389. http://dx.doi.org/10.2307/506436.

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5

Krueger, Frederic. "The Monastery of Apa Posidonios at Hermonthis and an Alleged Local Cult of “Poseidon” (with Notes on “Kothos” and the Supposed Fish-Cult at Latopolis)." Archiv für Papyrusforschung und verwandte Gebiete 67, no. 1 (2021): 110–37. http://dx.doi.org/10.1515/apf-2021-0008.

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Abstract This article compiles the available information regarding the Monastery of Apa Posidonios at Hermonthis and explores the possibility that its patron saint may have been the Egyptian anchorite, Posidonios, mentioned in the Lausiac History. The assessment of a Hermonthite cult of “Poseidon” described in a Coptic encomium leads into a general discussion of hagiographical constructions of “pagan” cults.

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6

Curnow, Trevor. "The Cult of Asclepius: Its Origins and Early Development." Bulletin of the John Rylands Library 89 (September 2013): 67–83. http://dx.doi.org/10.7227/bjrl.89.s.5.

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This article explores the origins and early development of the cult of Asclepius. Most of the relevant materials are found in classical literature, although archaeology can also help to shine some light on certain areas. Unsurprisingly, the origins of the cult are quite obscure. A number,of places in ancient Greece competed for the honour of being his birthplace, and there is no conclusive reason for deciding in favour of any of them. One thing that is constant in the stories told about him is that Apollo was usually his father. Another constant in the history of the cult is the practice of in

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7

Lau, George F. "Animating Idolatry: Making Ancestral Kin and Personhood in Ancient Peru." Religions 12, no. 5 (2021): 287. http://dx.doi.org/10.3390/rel12050287.

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Historical and archaeological records help shed light on the production, ritual practices, and personhood of cult objects characterizing the central Peruvian highlands after ca. AD 200. Colonial accounts indicate that descendant groups made and venerated stone images of esteemed forebears as part of small-scale local funerary cults. Prayers and supplications help illuminate how different artifact forms were seen as honored family members (forebears, elders, parents, siblings). Archaeology, meanwhile, shows the close associations between carved monoliths, tomb repositories, and restricted cult

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8

ROUS, Benjamin D. "No Place for Cult." BABESCH - Bulletin Antieke Beschaving 84 (December 31, 2009): 53–84. http://dx.doi.org/10.2143/bab.84.0.2041637.

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9

EVE, RAYMOND A., and FRANCIS B. HARROLD. "Creationism, Cult Archaeology, and other Pseudoscientific Beliefs." Youth & Society 17, no. 4 (1986): 396–421. http://dx.doi.org/10.1177/0044118x86017004005.

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10

Wallis, Robert J. "Cult in Context: Reconsidering Ritual in Archaeology." Time and Mind 3, no. 2 (2010): 221–24. http://dx.doi.org/10.2752/175169610x12632240392910.

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11

Card, Jeb J. "Witches and Aliens." Nova Religio 22, no. 4 (2019): 44–59. http://dx.doi.org/10.1525/nr.2019.22.4.44.

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Margaret Murray (1863–1963) was a major figure in the creation of professional archaeology, president of the Folklore Society, and advocate for women’s rights. Her popular legacy today is the concept of the “witch-cult,” a hidden ancient religion persecuted as witchcraft. Murray’s witch-cult not only inspired Neopaganism but is foundational for author H. P. Lovecraft’s Cthulhu Mythos. These modern myths cast a long shadow on not only fantastical literature but on paranormal beliefs, preserving outdated elements of Victorian archaeology in popular culture concerned with alternative archaeology

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12

Marco Simón, F. "The cult of theLugovesin Hispania." Acta Archaeologica Academiae Scientiarum Hungaricae 57, no. 1-3 (2006): 209–18. http://dx.doi.org/10.1556/aarch.57.2006.1-3.15.

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13

Vermeule, Emily, and Colin Renfrew. "The Archaeology of Cult. The Sanctuary at Phylakopi." American Journal of Archaeology 92, no. 2 (1988): 293. http://dx.doi.org/10.2307/505640.

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14

Harte, Jeremy. "Landscapes of Cult and Kingship." Time and Mind 6, no. 3 (2013): 355–60. http://dx.doi.org/10.2752/175169713x13673499387163.

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15

Rexine, John E., and Bogdan Rutkowski. "The Cult Places of the Aegean." American Journal of Archaeology 91, no. 3 (1987): 491. http://dx.doi.org/10.2307/505380.

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16

Carstens, Anne Marie. "Tomb Cult on the Halikarnassos Peninsula." American Journal of Archaeology 106, no. 3 (2002): 391. http://dx.doi.org/10.2307/4126280.

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17

Cole, Susan Guettel, and Anthony Bonanno. "Archaeology and Fertility Cult in the Ancient Mediterranean." Classical World 82, no. 5 (1989): 392. http://dx.doi.org/10.2307/4350429.

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18

SCHWARZBERG, Heiner. "Neolithic 'Cult Tables' from Barcın Höyük." Anatolica 35 (May 31, 2009): 167–77. http://dx.doi.org/10.2143/ana.35.0.2038075.

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19

Alcock, Susan E. "Tomb Cult and the Post-Classical Polis." American Journal of Archaeology 95, no. 3 (1991): 447. http://dx.doi.org/10.2307/505491.

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20

Einarsson, Bjarni F. "BLÓTHOUSES IN VIKING AGE FARMSTEAD CULT PRACTICES." Acta Archaeologica 79, no. 1 (2008): 145–84. http://dx.doi.org/10.1111/j.1600-0390.2008.00112.x.

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21

Tomashevich, Olga V. "A Temple of “The Mistress of the Sea” That Was Far from the Shore (the Iseum in Beneventum)." Ancient Civilizations from Scythia to Siberia 26, no. 2 (2020): 310–21. http://dx.doi.org/10.1163/15700577-12341375.

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Abstract The paper discusses the region of Campania as a zone of contact between Rome and Egypt, especially with regard to the cult of Egyptian Isis. Her cult first penetrates into port cities: Puteoli, Pompeii and, possibly at an even earlier date, Cumae. Later Rome, as the capital of the empire, affected each and every thing, including the spread of Isidic cult. The focus of our attention is the Iseum in Beneventum built by Domitian who obviously liked to present himself as a dominus et deus in a truly pharaonic spirit.

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22

Lanciers, Eddy. "The Provenance and Cultic Context of an Egyptian Bronze Flute in the British Museum (EA 12742)." Journal of Egyptian Archaeology 103, no. 2 (2017): 223–28. http://dx.doi.org/10.1177/0307513317741397.

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Onomastic data prove that the bronze flute BM EA 12742 originates from the Theban area, probably the West Bank (Theban Necropolis or Hermonthis). The instrument may have been used in the cult of the sacred ibises and falcons in Dra Abu’l-Naga or in a cult of the sacred ibis and Montu in Hermonthis.

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23

Milner, N. P. "Leader-gods and pro poleos priests: Leto, Apollo, Zeus and the imperial cult at Oinoanda." Anatolian Studies 69 (2019): 133–54. http://dx.doi.org/10.1017/s0066154619000085.

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AbstractThis article presents three unpublished inscriptions (nos 1–3) illustrating the public cults of Leto and of Apollo at Oinoanda. It discusses the non-participation of the Apolline priests in the city’s Demostheneia festival for Apollo and the reigning emperor, while tracing a relationship between public cults of Apollo and the imperial cult. Finally, it proposes to reinterpret a published inscription (no. 4) as being about Poseidon, rather than Apollo.

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24

Pollard, Richard. "A Ceramic Cult Figure from Leicester." Britannia 29 (1998): 353. http://dx.doi.org/10.2307/526831.

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25

Crummy, Nina. "Brooches and the Cult of Mercury." Britannia 38 (November 2007): 225–30. http://dx.doi.org/10.3815/000000007784016539.

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The attributes of Mercury include his purse and winged sandals and one of his animal companions is the cockerel. Purse brooches are few in number, but shoe sole and cockerel brooches occur at Temple 10 at Colchester, a centre of the god's cult, and at other temples, and both also occur in graves, reflecting Mercury's role as the guide of dead souls. Fly brooches have been found at both Temple 10 and Uley, also a centre for Mercury worship, and in a grave, and may be a fourth type associated with the god.

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26

Faust, Avraham. "The Archaeology of the Israelite Cult: Questioning the Consensus." Bulletin of the American Schools of Oriental Research 360 (November 2010): 23–35. http://dx.doi.org/10.1086/basor41104417.

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27

STEK, T. D. "A Roman Cult in the Italian Countryside?" BABESCH - Bulletin Antieke Beschaving 83 (October 31, 2008): 111–32. http://dx.doi.org/10.2143/bab.83.0.2033102.

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28

Ainian, Alexander Mazarakis. "Archaic Sanctuaries of the Cyclades: Research of the Last Decade." Archaeological Reports 59 (January 2013): 96–102. http://dx.doi.org/10.1017/s0570608413000124.

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In recent years much progress has been made in the study of the sanctuaries of the Cyclades, both in the field, with new excavations, as well as in restoration projects, and also towards their publication.A research project entitled Sanctuaries and Cults in the Cyclades was approved as part of a research grant attached to the Chaire Internationale Blaise Pascal for 2012/2013 awarded to me by the French state and the Regional Council of Ile-de-France. The project started in October 2012, in collaboration with the University of Paris 1 (Franis Prost) and the École pratique des hautes études (Fra

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29

Bennet, John, and Geraldine Cornelia Gesell. "Town, Palace and House Cult in Minoan Crete." American Journal of Archaeology 92, no. 1 (1988): 137. http://dx.doi.org/10.2307/505877.

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30

Cole, Susan Guettel, and Robin Hagg. "Ancient Greek Cult Practice from the Epigraphical Evidence." American Journal of Archaeology 100, no. 2 (1996): 441. http://dx.doi.org/10.2307/506933.

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31

Roller, Lynn E., and H. A. Shapiro. "Art and Cult under the Tyrants in Athens." American Journal of Archaeology 95, no. 2 (1991): 352. http://dx.doi.org/10.2307/505736.

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32

Sasseville, David. "The Lydian word for ‘prosecutor’." Kadmos 57, no. 1-2 (2018): 129–36. http://dx.doi.org/10.1515/kadmos-2018-0008.

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Abstract The present paper offers a contextual analysis of the Lydian title šiwraλm(i)- of unclear semantics and compares it with the Greek title προήγορος ‘advocate, prosecutor’ found in a Greek inscription from Ephesus. Both titles have in common that they refer to officials related to the cult of Artemis in Ephesus and Sardis. The comparative analysis yields new information on the cult of the goddess and contributes to our understanding of the Lydian lexicon.

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33

Williamson, Jacquelyn. "Death and the Sun Temple: New Evidence for Private Mortuary Cults at Amarna." Journal of Egyptian Archaeology 103, no. 1 (2017): 117–23. http://dx.doi.org/10.1177/0307513317714419.

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This article places the Sunshade of Re at Kom el-Nana within the context of inscriptions relating to other Sunshades of Re, in particular those relating to the Sunshade of Re of Hatshepsut. While the Sunshade of Re at Kom el-Nana served the solar cult of the Aten, overseen by the regenerative aspects of royal Amarna women, it also served as a locus for the mortuary cults of the non-royal or noble courtiers at Tell el-Amarna. It is also proposed that Kom el-Nana could have been understood as a type of mortuary locale, with the added possibility that all Aten temples at Amarna may have had a sim

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34

Panagiotidou, Olympia. "Secrecy in the Mithras Cult: Concealment, Cognition and Social Cohesion." Acta Antiqua Academiae Scientiarum Hungaricae 58, no. 1-4 (2018): 667–79. http://dx.doi.org/10.1556/068.2018.58.1-4.38.

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Summary Secrecy was one of the major features of the so-called mystery cults that met with significant diffusion and popularity throughout the Greco-Roman world. The Roman cult of Mithras was a particular example of mysteries that took place in secret, without any public aspect. This paper examines the ways in which the major symbolic systems of the Mithras cult, the mithraea, the scene of the tauroctony and the hierarchy of the initiatory grades, would have operated as elaborated security systems that would have contributed to the secrecy of the cult, obstructing both the physical and cogniti

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35

Hrobat, Katja. "Use of oral tradition in archaeology: The case of Ajdovščina above Rodik, Slovenia." European Journal of Archaeology 10, no. 1 (2007): 31–56. http://dx.doi.org/10.1177/1461957108091481.

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This article addresses the potential of oral tradition (folklore) in the archaeological study of the past. It deals with oral traditions concerning landscape features in the area of the prehistoric and Roman site of Ajdovščina above Rodik, Slovenia. The palimpsest nature of modern landscapes can be regarded as a syncretic sum of past ways of life, land use, religious practices, and cults. In oral tradition concerning the ancient inhabitants of Ajdovščina, it is possible to discern the obscured memory of historical process. Certain sites, referred to in local oral tradition, mainly in the form

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36

Reynolds, Joyce, Terence Volk, R. Tomlin, D. Walker, and B. Cunliffe. "Gifts, Curses, Cult and Society at Bath." Britannia 21 (1990): 379. http://dx.doi.org/10.2307/526312.

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37

Hedreen, Guy. "The Cult of Achilles in the Euxine." Hesperia 60, no. 3 (1991): 313. http://dx.doi.org/10.2307/148068.

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38

Porucznik, Joanna. "The Cult of Chersonasos in Tauric Chersonesos." Ancient Civilizations from Scythia to Siberia 23, no. 1 (2017): 63–89. http://dx.doi.org/10.1163/15700577-12341310.

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This paper discusses the nature of the cult of a certain Chersonasos who appears in the so-called Diophantos decree from Tauric Chersonesos (iospei2352, 52). The interpretation of Chersonasos, especially in connection with the local coinage, has long been a matter of debate and still remains an open question. The coins that are traditionally interpreted as bearing the image of Chersonasos date from the 1st cent.bcto the 2nd cent.ad. It is demonstrated that in fact they represent more than one type of a head image, which may lead to interpretations divergent from the traditional point of view.

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39

Messer, Robert L., and Robert P. Newman. "Truman and the Hiroshima Cult." American Historical Review 102, no. 4 (1997): 1253. http://dx.doi.org/10.2307/2170795.

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40

Willems, Harco. "Crime, Cult and Capital Punishment (Mo'alla Inscription 8)." Journal of Egyptian Archaeology 76 (1990): 27. http://dx.doi.org/10.2307/3822006.

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41

Norman, Naomi J. "Asklepios and Hygieia and the Cult Statue at Tegea." American Journal of Archaeology 90, no. 4 (1986): 425. http://dx.doi.org/10.2307/506027.

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42

Hedrick, Charles W. "The Temple and Cult of Apollo Patroos in Athens." American Journal of Archaeology 92, no. 2 (1988): 185. http://dx.doi.org/10.2307/505629.

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43

Alston, Jon P., Francis B. Harrold, and Raymond A. Eve. "Cult Archaeology and Creationism: Understanding Pseudoscientific Beliefs about the Past." Social Forces 67, no. 4 (1989): 1079. http://dx.doi.org/10.2307/2579728.

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44

Alon, David. "The Archaeology of Cult and the Chalcolithic Sanctuary at Gilat." Journal of Mediterranean Archaeology 2, no. 2 (1989): 163–221. http://dx.doi.org/10.1558/jmea.v2i2.163.

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45

HOLL, AUGUSTIN F. C. "Archaeology, Anthropology and Cult: The Sanctuary at Gilat, Israel:Archaeology, Anthropology and Cult: The Sanctuary at Gilat, Israel." American Anthropologist 109, no. 2 (2007): 396–97. http://dx.doi.org/10.1525/aa.2007.109.2.396.

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46

Currie, Bruno. "Euthymos of Locri: a case study in heroization in the Classical period." Journal of Hellenic Studies 122 (November 2002): 24–44. http://dx.doi.org/10.2307/3246203.

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AbstractEuthymos was a real person, an Olympic victor from Locri Epizephyrii in the first half of the fifth century BC. Various sources attribute to him extraordinary achievements: he received cult in his own lifetime; he fought with and overcame the ‘Hero of Temesa’, a daimon who in ritual deflowered a virgin in the Italian city of Temesa every year; and he vanished into a local river instead of dying (extant iconography from Locri shows him as a river god receiving cult a century after his death). By taking an integrative approach to Euthymos' legend and cult iconography, this article propos

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47

King, Anthony. "Animal Remains from Temples in Roman Britain." Britannia 36 (November 2005): 329–69. http://dx.doi.org/10.3815/000000005784016964.

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ABSTRACTApproximately twenty temple excavations have yielded significant assemblages of animal bones. All come from Romano-Celtic temples in southern Britain, with the exception of four shrines for eastern cults. This paper picks out major characteristics of the assemblages and draws some general conclusions about the nature of the ritual activity that led to their deposition. At temples such as Uley or Hayling, sacrifices were probably an important part of the rituals, and the animals carefully selected. At other temples, animals had a lesser role, with little evidence of selection. At healin

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48

Knight, Vernon James. "The Institutional Organization of Mississippian Religion." American Antiquity 51, no. 4 (1986): 675–87. http://dx.doi.org/10.2307/280859.

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Symbolic objects for ceremonial display, or sacra, tend to be systematically related in their representational content to the cult institutions that produce and manipulate them. Cult organization is normally pluralistic among preliterate complex societies. Mississippian sacra suggest a triad of coexisting types of cult institution: (1) a communal cult type emphasizing earth/fertility and purification ritual, (2) a chiefly cult type serving to sanctify chiefly authority, and (3) a priestly cult type mediating between the other two, supervising mortuary ritual and ancestor veneration.

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49

Theodora Kopestonsky. "The Greek Cult of The Nymphs at Corinth." Hesperia: The Journal of the American School of Classical Studies at Athens 85, no. 4 (2016): 711. http://dx.doi.org/10.2972/hesperia.85.4.0711.

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50

Snape, S. R. "Ramose Restored: A Royal Prince and His Mortuary Cult." Journal of Egyptian Archaeology 71 (1985): 180. http://dx.doi.org/10.2307/3821728.

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