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Students of classical heritage and literature have for greater than a century approved `initiation' as a device for knowing quite a few imprecise rituals and myths, starting from the traditional Greek marriage ceremony and adolescent haircutting rituals to initiatory motifs or constructions in Greek fable, comedy and tragedy.
In this books a world staff of specialists together with Gloria Ferrari, Fritz Graf and Bruce Lincoln, critique a lot of those previous reviews, and problem strongly the culture of privileging the idea that of initiation as a device for learning social performances and literary texts, during which alterations in prestige or team club ensue in strange methods. those new modes of study mark an incredible turning aspect within the glossy learn of the faith and myths of old Greece and Rome, making this a precious assortment throughout a couple of classical topics.

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Lebessi (1985) 221. Lebessi (1985) 20, 69^77; eadem (2000) one hundred eighty. Lebessi (1985) 188^98. Lebessi (1981) 1^24. Lebessi (1989) 55^61, pls. 1^2. Lebessi (1985); eadem (forthcoming) ch. VII. Lebessi (forthcoming) cites Strabo 10. 482^3. Pettersson (1992) 88 cites facts that dancing within the warmth of the summer season was once a try out of patience. Burkert (1979) 118^22; Vidal-Naquet (1986) 106^28; Lebessi (1996) 149; lately: Mitchell-Boyask (1999) 42ff. For the iconography of hunter ephebes as partners of older males see Schnapp in Berard et al. (1989) figs. 100^14. Isler-Kerenyi (2001) demonstrates the relationship of Dionysus with hunter ephebes, 131, fig. seventy four. Lebessi (2000) 174^83 compares the iconography of the plaques with related Egyptian representations and unearths that, even if the prototypes are most likely Egyptian, the customs mirrored at the plaques are only Greek. Lebessi (1985) 121^6, pl. 37, no. A36; eadem (2000) 183, fig. 19, cat. 402. Lebessi (1985) 121^45. Lebessi (1985) 126ff. ; eadem (2000) 179. Lebessi (1985) fifty four. This scene differs from comparable ones the place the animal is carried up hill. Lebessi additionally notes the differentiation and speaks of the hassle of the fellow to upward thrust. Lebessi (1985) eighty four, a hundred twenty five. The ephebes lifted the bulls through the pageant of Proerosia: Pelekidis (1962) 224ff. visible proof on a vase in Viterbo museum: Durand and Schnapp in Berard et al. (1989) fifty nine, fig. eighty three. word additionally the notice hyper-booi (``lifters of bulls''): Inscr Cret I. xix. 1, 23; III. iii. four, forty three. That this can be an initiation state of affairs has been mentioned through Graf (1979) 1^22 and Waldner (2000) one hundred ninety. Lebessi (1985) 52^3; pl. forty-one, no. five; eadem (2000) 177, fig. three. Lebessi (1985) 189ff. Lebessi (1985) 195; eadem (forthcoming), ch. eight; on male nudity and coming of age the Ekdysia pageant can give a few testimony. See Leitao (1995) 130^63; Waldner (2000) 236^42. Lebessi (1985) 188^98. A centaur figurine was once present in the sanctuary which Lebessi (1996) 149 translates in reference to rites of maturation. Chaniotis (2001) 21^39. Convincing argumentation for the id of the determine as Hermes in Lebessi 149 NANNO MARINATOS 33 34 35 36 37 38 39 forty forty-one forty two forty three forty four forty five forty six forty seven forty eight forty nine 50 fifty one fifty two fifty three fifty four fifty five fifty six fifty seven fifty eight (1985) 22, 156^8. dialogue of the character of the god in Lebessi (1985) 112^16. be aware that she translates the branches on his hair as becoming. In her view he's a crops deity. with out beard: Lebessi (1985) 155ff; pl. 1, no. A1; pl. 2, no. A2; pl. fifty two, nos. A2 and A60. With beard: ibid. forty four, pl. 34, A58. at the total functionality of Hermes: ibid. 163^87. i don't think that the beardless guise of Hermes issues to a pre-Greek fertility deity or a god of crops as Lebessi argues generally (1985) 137, 163ff; eadem (2000) 176. Lebessi bases her speculation at the concept that there has been a pre-Greek crops deity for whom there's little or no facts certainly. yet, as Burkert (1979) 99^101 notes, the version of a crops god used to be invented within the 19th century and desires to be revised. it's actual that Hermes' epithet Kedrites of Kato Syme implies a reference to a tree, yet many Greek sanctuaries integrated sacred bushes and but their buyer god used to be now not unavoidably a plants deity.

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