To browse Academia. Naming and Mapping the Gods in the Ancient Mediterranean. Spaces, Mobilities, Imaginaries. International Conference February, In and out: what archaeology can tell about therole of liminality in the Phoenician rites. Purves, Sh. This poetry creates and energizes religious and political spaces, as well as sacred and divine forces, through the sensorial, corporeal, affective, and social interactions it develops, between the poet, the chorus members, and their human, heroic, or divine audience.
These goddesses are related to specific spatial and temporal evocations, and synaesthetic notations, at once visual e. The study of Greek choral poetry is here at the intersection of cultural poetics e.
Purves, S. Butler, and the Network for the study of Greek archaic and classical song. This paper first concentrates on Olympian 14, which in fact is a hymn to the Charites. Key-words : agency — Charites — corporeality — sacred space - Pindar. Although these natural places can become sacralized spaces without any need of construction activities, they have sometimes developed into built sacred areas, where these elements may even have been monumentalized.
This rarely occurred in the case of cave-sanctuaries, which often preserved their original and sometimes already monumental aspect, especially when these caves were in remote locations or accessible only by sea.
Whatever their position, caves are liminal spaces, zones marked off from the world, but their boundaries are nonetheless permeable. Going into a cave means crossing a threshold, which represents the border between the worlds of the familiar and the unknown. Why was such liminality required? What type of deities inhabited these spaces?
