The concept of “religious landscape” is not to be mistaken with the notion of “cultic landscape” ... more The concept of “religious landscape” is not to be mistaken with the notion of “cultic landscape” (the integration of cultic practices and processes within the constituent components of a landscape), nor with that of “cultic space” (the configuration of a social space through the distribution and hierarchical organization of worship sites). In order to understand its specific nature, it is necessary to incorporate the processes of the symbolic construction of space based on a performance space that has a religious dimension in its own right. The article uses the representation of Eleutherae in Euripides’ Antiope as an example to illustrate the process of creating a landscape that connects Athens to its fringes.
KERNOS. Revue internationale et pluridisciplinaire de religion grecque antique, 2017
The study of the god Poseidon has not been much influenced by the scholarly works which, in the w... more The study of the god Poseidon has not been much influenced by the scholarly works which, in the wake of the historical anthropology, deeply modified our views on the Greek gods by showing how their action in the world must be understood as a network of interrelated powers in varying contexts and multiform interventions. The god often remains perceived as a decayed sovereign or a negative power. By contrast, the present study aims at enlightening some of the motives, modes and contexts of Poseidon’s activity though the identification, beyond each singular situation, of a « poseidonian landscape » where some of the fundamental ways of acting of the god appear. Passages, openings and closings, either on sea or on land, thus reveal a capacity to « hold together » which the god exercises by « putting under the yoke » seas as well as horses.
The paper examines how Jean-Pierre Vernant elaborated, in a paper published in 1965, dealt with t... more The paper examines how Jean-Pierre Vernant elaborated, in a paper published in 1965, dealt with the question of the "person" (and the individual) in Greek religion.
Le Banquet de Pauline Schmitt Pantel -Genre, Moeurs et Politique dans l'Antiquité, 2012
The paper studies the various myths, sanctuaries, rituals and narratives organizing the Attic spa... more The paper studies the various myths, sanctuaries, rituals and narratives organizing the Attic space around the presence of Heracles and the Heraclids, along the road joining Marathon to Athens. It emphazises the central role of Pallene and Athena Pallenis in this territorial organisation which also sheds light on the Cleithenic tribes.
La confrontation entre l'éloge de Rome d'Aelius Aristide et un éloge d'Alexandrie qui figure dans... more La confrontation entre l'éloge de Rome d'Aelius Aristide et un éloge d'Alexandrie qui figure dans la Vie d'Alexandre le Grand du Pseudo-Callisthène, n'oppose pas une vision romaine à une vision grecque de la métropole universelle. Elle illustre plutôt deux façons de faire le Grec dans l'empire romain, dont l'une réactualise les modèles de l'hellénisme classique au profit de Rome, tandis que l'autre valorise un universalisme rassemblant tout un héritage non grec.
The concept of “religious landscape” is not to be mistaken with the notion of “cultic landscape” ... more The concept of “religious landscape” is not to be mistaken with the notion of “cultic landscape” (the integration of cultic practices and processes within the constituent components of a landscape), nor with that of “cultic space” (the configuration of a social space through the distribution and hierarchical organization of worship sites). In order to understand its specific nature, it is necessary to incorporate the processes of the symbolic construction of space based on a performance space that has a religious dimension in its own right. The article uses the representation of Eleutherae in Euripides’ Antiope as an example to illustrate the process of creating a landscape that connects Athens to its fringes.
KERNOS. Revue internationale et pluridisciplinaire de religion grecque antique, 2017
The study of the god Poseidon has not been much influenced by the scholarly works which, in the w... more The study of the god Poseidon has not been much influenced by the scholarly works which, in the wake of the historical anthropology, deeply modified our views on the Greek gods by showing how their action in the world must be understood as a network of interrelated powers in varying contexts and multiform interventions. The god often remains perceived as a decayed sovereign or a negative power. By contrast, the present study aims at enlightening some of the motives, modes and contexts of Poseidon’s activity though the identification, beyond each singular situation, of a « poseidonian landscape » where some of the fundamental ways of acting of the god appear. Passages, openings and closings, either on sea or on land, thus reveal a capacity to « hold together » which the god exercises by « putting under the yoke » seas as well as horses.
The paper examines how Jean-Pierre Vernant elaborated, in a paper published in 1965, dealt with t... more The paper examines how Jean-Pierre Vernant elaborated, in a paper published in 1965, dealt with the question of the "person" (and the individual) in Greek religion.
Le Banquet de Pauline Schmitt Pantel -Genre, Moeurs et Politique dans l'Antiquité, 2012
The paper studies the various myths, sanctuaries, rituals and narratives organizing the Attic spa... more The paper studies the various myths, sanctuaries, rituals and narratives organizing the Attic space around the presence of Heracles and the Heraclids, along the road joining Marathon to Athens. It emphazises the central role of Pallene and Athena Pallenis in this territorial organisation which also sheds light on the Cleithenic tribes.
La confrontation entre l'éloge de Rome d'Aelius Aristide et un éloge d'Alexandrie qui figure dans... more La confrontation entre l'éloge de Rome d'Aelius Aristide et un éloge d'Alexandrie qui figure dans la Vie d'Alexandre le Grand du Pseudo-Callisthène, n'oppose pas une vision romaine à une vision grecque de la métropole universelle. Elle illustre plutôt deux façons de faire le Grec dans l'empire romain, dont l'une réactualise les modèles de l'hellénisme classique au profit de Rome, tandis que l'autre valorise un universalisme rassemblant tout un héritage non grec.
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