Sacred Landscapes In Antiquity

From generation to generation, people experience their landscapes differently. Humans depend on their natural environment: it shapes their behavior while it is often felt that deities responsible for both natural benefits and natural calamities (such as droughts, famines, floods and landslides) need to be appeased. We presume that, in many societies, lakes, rivers, rocks, mountains, caves and groves were considered sacred. Individual sites and entire landscapes are often associated with divine actions, mythical heroes and etiological myths. Throughout human history, people have also felt the need to monumentalize their sacred landscape. But this is where the similarities end as different societies had very different understandings, believes and practices. The aim of this new thematic appraisal is to scrutinize carefully our evidence and rethink our methodologies in a multi-disciplinary approach. More than 30 papers investigate diverse sacred landscapes from the Iberian peninsula and Britain in the west to China in the east. They discuss how to interpret the intricate web of ciphers and symbols in the landscape and how people might have experienced it. We see the role of performance, ritual, orality, textuality and memory in people’s sacred landscapes. A diachronic view allows us to study how landscapes were ‘rewritten’, adapted and redefined in the course of time to suit new cultural, political and religious understandings, not to mention the impact of urbanism on people’s understandings. A key question is how was the landscape manipulated, transformed and monumentalized – especially the colossal investments in monumental architecture we see in certain socio-historic contexts or the creation of an alternative humanmade, seemingly ‘non-natural’ landscape, with perfectly astronomically aligned buildings that define a cosmological order? Sacred Landscapes therefore aims to analyze the complex links between landscape, ‘religiosity’ and society, developing a dialectic framework that explores sacred landscapes across the ancient world in a dynamic, holistic, contextual and historical perspective.

Social and behavioral scientists study religion or spirituality in various ways and have defined and approached the subject from different perspectives. In cultural anthropology and archaeology the understanding of what constitutes religion involves beliefs, oral traditions, practices and rituals, as well as the related material culture including artifacts, landscapes, structural features and visual representations like rock art. Researchers work to understand religious thoughts and actions that prompted their creation distinct from those created for economic, political, or social purposes. Rock art landscapes convey knowledge about sacred and spiritual ecology from generation to generation. Contributors to this global view detail how rock art can be employed to address issues regarding past dynamic interplays of religions and spiritual elements. Studies from a number of different cultural areas and time periods explore how rock art engages the emotions, materializes thoughts and actions and reflects religious organization as it intersects with sociopolitical cultural systems.

"Holy Landscape" is a term frequently used to describe a multidimensional phenomenon. What this actually comprises is hard to define. Precisely this question is addressed in this volume. The "holy landscape" depends on people's Weltanschauung and is influenced by their respective culture and ethos. It is not just a question of religious buildings and rituals, nor is a mere matter of explicating terms such as "pure" and "impure", magic and myths; it is about an expressive space in which the "ceremony and mood of rites and cults" take place. The contributions also deal with the emergence and continuing development of the term "holy landscape" and the changing expressions of religious mood.

Valuing Landscape explores how physical environments affected the cultural imagination of Greco-Roman Antiquity. It demonstrates the values attached to mountains, the underworld, sacred landscapes, and battlefields, and the evaluations of locale connected with migration, exile, and travel.

From generation to generation, people experience their landscapes differently. Humans depend on their natural environment: it shapes their behavior while it is often felt that deities responsible for both natural benefits and natural calamities (such as droughts, famines, floods and landslides) need to be appeased. We presume that, in many societies, lakes, rivers, rocks, mountains, caves and groves were considered sacred. Individual sites and entire landscapes are often associated with divine actions, mythical heroes and etiological myths. Throughout human history, people have also felt the need to monumentalize their sacred landscape. But this is where the similarities end as different societies had very different understandings, believes and practices. The aim of this new thematic appraisal is to scrutinize carefully our evidence and rethink our methodologies in a multi-disciplinary approach. More than 30 papers investigate diverse sacred landscapes from the Iberian peninsula and Britain in the west to China in the east. They discuss how to interpret the intricate web of ciphers and symbols in the landscape and how people might have experienced it. We see the role of performance, ritual, orality, textuality and memory in people’s sacred landscapes. A diachronic view allows us to study how landscapes were ‘rewritten’, adapted and redefined in the course of time to suit new cultural, political and religious understandings, not to mention the impact of urbanism on people’s understandings. A key question is how was the landscape manipulated, transformed and monumentalized – especially the colossal investments in monumental architecture we see in certain socio-historic contexts or the creation of an alternative humanmade, seemingly ‘non-natural’ landscape, with perfectly astronomically aligned buildings that define a cosmological order? Sacred Landscapes therefore aims to analyze the complex links between landscape, ‘religiosity’ and society, developing a dialectic framework that explores sacred landscapes across the ancient world in a dynamic, holistic, contextual and historical perspective.

"This book examines the sacred landscape of Sphakia, southwestern Crete, during the Byzantine, Venetian and Turkish periods (A.D. 1000-2000), using a phenomenological approach. Nixon investigates the rationale for the positioning of outlying churches (exokklisia) and icon stands (eikonostasia). Because outlying churches and icon stands are still being constructed today, she was able to combine oral, documentary, and material evidence. Spatial factors (resource packages, visibility) are important, as well as social ones (supernatural encounters, human boundaries). Nixon concludes that, as with prehistoric and classical examples, these later sacred structures constitute a system of marking and commemorating places of practical and symbolic importance."--BOOK JACKET.

In Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, Christina G. Williamson examines the phenomenon of monumental sanctuaries in the countryside of Asia Minor that accompanied the second rise of the Greek city-state in the Hellenistic period. Moving beyond monolithic categories, Williamson provides a transdisciplinary frame of analysis that takes into account the complex local histories, landscapes, material culture, and social and political dynamics of such shrines in their transition towards becoming prestigious civic sanctuaries. This frame of analysis is applied to four case studies: the sanctuaries of Zeus Labraundos, Sinuri, Hekate at Lagina, and Zeus Panamaros. All in Karia, these well-documented shrines offer valuable insights for understanding religious strategies adopted by emerging cities as they sought to establish their position in the expanding world.

At the crossroads of community, territory, and the divine is the landscape of religion. This landscape is shaped by those who occupy it, or desire to occupy it, and their ideologies as much as their cosmologies. But equally important are those who pass through it, and the flow of ideas that travel through its connections. Sacred landscapes are cultural artefacts, rooted in natural phenomena, legends and myths from the deep past, shaped by ritual performance and perception. They evoke by definition a sense of timelessness and yet are constantly evolving, subject to the shifts of formal and informal agencies across the scales. The religious environment is here addressed in terms of landscape, geography, traffic and paths of connection and communication and their material manifestations. How was sacred movement etched into the landscape? What sorts of media were involved in creating a âe~sacredâe(tm) landscape? Which material culture helped connect communities across time and space? The contributions in this volume explore these questions in relation to specific case studies in the ancient world, spanning the Mediterranean from Asia Minor through Greece to the Italian peninsula, in a time frame ranging from the Early Iron Age to the High Imperial period. They open up new areas to consider when looking at the phenomenon of sacred landscapes and connectivities. Such questions reach out beyond antiquity âe" they reflect on our own views of urban and rural space, and the importance of religion for collective identities and territorial claims today.