Scirpo, Paolo Daniele : Ē proeleusis kai ē exelixis tōn rodo-krētikōn latreiōn stēn Gela kai ton Akraganta (8os-5os ai. p. Ch.) / Η προέλευσις και η εξέλιξις των ροδο-κρητικών λατρειών στην Γέλα και τον Ακράγαντα (8ος-5ος αι. π.Χ.)

Paolo Daniele Scirpo,
Ē proeleusis kai ē exelixis tōn rodo-krētikōn latreiōn stēn Gela kai ton Akraganta (8os-5os ai. p. Ch.) / 
Η προέλευσις και η εξέλιξις των ροδο-κρητικών λατρειών στην Γέλα και τον Ακράγαντα (8ος-5ος αι. π.Χ.) [Βιβλιοθήκη Σοφίας Σαριπόλου, 143]

Athen 2025

ISBN 978-960-526-051-4


778 S./pp., zahlr. S/W-Abb. / num. b/w-figs., 24 x 17,5 cm; broschiert/softcover


Crete, Rhodes, Sicily: three islands in the Mediterranean sea that hosted throw the centuries different cultures, three islands tied together by historical events and united by similar historical experiences. My purpose for the preparation of my Ph.D. thesis is to study one of the most conservative element in the ancient Greek civilization: religion and the history of cults. For this reason, I decided to visit the two islands (Crete and Rhodes) and two Rhodio-Cretan colonies of Sicily (Gela and Akragas), attempting to reconstruct, through direct and indirect sources, the Pantheon and influence received by the colonies from the metropolis during the formation of cults. 

The first part begins with a brief historical and geographical description of the island of Rhodes, in the next chapter continues the analysis of the various cults in three cities (Lindos, Kamiros and Ialysos) prior to the Synoikismos in the late fifth century BC. I concentrated the until now published epigraphic and numismatic material relating to the worship in the three Rhodian cities and with the help of ancient sources, I established a framework of three pantheons. 

The second part is devoted to Crete. From many historians it did attention to "great island with one hundred cities" and, although it seems relatively easy to collect the published material from various archaeological missions in the island, it is very difficult to grasp. For this reason were specific geographical constraints. Following the likely course of Rhodes settlers to the West, the list of Archaic Cretan cities included 18 sites (Azoria, Aptera, Arcades, Axos, Dreros, Eleutherna, Gortyn, Itanos, Knossos, Cydonia, Lato, Lyktos, Polyrrhenia, Praisos, Prinias, Sybritos, Phaistos, Phalasarna). For everyone, as for Rhodes, I prepared a brief historical-geographical layout and a text on the history of research, then I investigated for a reconstitution of the pantheon. Particular emphasis was given to the cities of the plain of Messara, in south-central part of the island, exactly where is the settlers who founded Gela (and Akragas) came from. 

The third part is dedicated to Sicily. In the introductory chapter, I briefly described the phenomenon of Greek colonization and its effect on cultures of the island, and possible relations of the colonists with local indigenous cults (especially Sicanic and Siculian). The second and third chapter are devoted to Rhodes-Cretan colonies of Gela and Agrigento, respectively. First was a brief mention in the history of each city and then I described the course of investigations, followed a brief topographical and urban analysis. Then, I looked into the cult through written sources and archaeological finds. Where it was possible, I taken account of the epigraphic and numismatic sources as supporting research. 

In the fourth part, I exposed my final conclusions. 

The inquiry into the Siceliot religion necessarily give weight to the Greek character, undoubtedly with some features and a strong sense of syncretism and development, characteristics of border communities. Relations with the Pan-Hellenic sanctuaries and the so-called “voyages d’images” through trade of pottery were two figures clearly indicate the colonial imprint on Greek pantheon, where he no doubt the cult status of the Delphic Apollo, along with that feeling and spread the individual settler. Among the factors that contributed to the evolution of the religious dimension in Siceliot cities, there were definitely the arrive of other colonists, the politic of tyrants or various commercial relationships and alliances. An interesting feature that characterized most cults of Sicily was the vocation to the "chthonic mysticism" which pushed the population to be directed more towards the mystery cults than to citizens. Whether this is an example of indigenous influence on Greek religion, as claimed by Manni, or a Minoan or Mycenaean heritage that the colonists were able to revive in order to legitimize their rule on the island, unlike believed by Pugliese Carratelli, undoubtedly never the Siceliot religiosity left the bottom of the Greeks, maintaining solid ties with the major Pan-Hellenic sanctuaries (primarily to Olympia and Delphi), where the cities, especially those ruled by tyrants, clothing with the finest clothes to impress others with their wealth pilgrims and power. In conclusion, multi-functionality and syncretism are, in my opinion, the indispensable key to the interpretation of Sicilian cults. If it is true that religion, in the difficult and long process formation of the Greek nation, was an increasingly obvious cohesive factor, as shown by recent studies in recent decades mainly in Crete, and also served as an excellent vehicle to radiation of Hellenism all the coasts of the Mediterranean basin. This shows the temples and shrines which still look deserted us, but no longer silent, after those ages.