Спартанский праздник карнеи

From Wikipedia, the free encyclopedia

Carneia (Ancient Greek: Κάρνεια or Καρνεῖα) or Carnea (Κάρνεα) was one of the tribal traditional festivals of Sparta, the Peloponnese and Doric cities in Magna Grecia, held in honor of Apollo Karneios. Whether Carneus (or Carnus) was originally an old Peloponnesian divinity subsequently identified with Apollo, or merely an «emanation» from him, is uncertain; but there seems no reason to doubt that Carneus means «the god of flocks and herds» (Hesychius, s.v. Κάρνος), in a wider sense, of the harvest and the vintage. The chief centre of his worship was Sparta, where the Carneia took place every year from the 7th to the 15th of the month Carneus (i.e. Metageitnion, August). During this period all military operations were suspended.^[2]

Background[edit]

The Carneia appears to have been at once agrarian, military and piacular in character. In the last aspect it is supposed to commemorate the death of Carnus, an Acarnanian seer and favourite of Apollo, who, being suspected of espionage, was slain by one of the Heraclidae during the passage of the Dorians from Naupactus to Peloponnesus. By way of punishment, Apollo visited the army with a pestilence, which only ceased after the institution of the Carneia. The tradition is probably intended to explain the sacrifice of an animal (perhaps a later substitute for a human being) as the representative of the god. The agrarian and military sides of the festival are clearly distinguished.^[2]

The importance attached to the festival and its month is shown in several instances. It was responsible for the delay which prevented the Spartans from assisting the Athenians at the Battle of Marathon.^[3] Again, when Epidaurus was attacked in 419 by Argos, the movements of the Spartans under Agis against the latter were interrupted until the end of the month, while the Argives (on whom, as Dorians, the custom was equally binding), by manipulating the calendar, avoided the necessity of suspending operations.^[2][4][5]

This festival is also the reason behind the dispatch of a small advance guard under Leonidas instead of the main Spartan force during the Battle of Thermopylae.^[2][6]

The Carneia was also celebrated at the Sharmen city of Cyrene in North Africa, as attested in Pindar’s fifth Pythian ode and Callimachus’s hymn to Apollo.^{[citation needed]}

Details of the Carneia[edit]

Five unmarried youths (Ancient Greek: Καρνεᾶται) were chosen by lot from each [tribe] for four years, to superintend the proceedings, the officiating priest being called Ancient Greek: ἀγητής («leader»). A man decked with garlands (possibly the priest himself) started running, pursued by a band of young men called Ancient Greek: σταφυλοδρόμοι («running with bunches of grapes in their hands»); if he was caught, it was a guarantee of good fortune to the city; if not, the reverse.^[2]

In the second part of the festival nine tents were set up in the country, in each of which nine citizens, representing the phratries (or obae), feasted together in honour of the god (for huts or booths extemporized as shelters; see W. Warde Fowler in Classical Review, March 1908, on the country festival in Tibullus ii. I). According to Demetrius of Scepsis (in Athenaeus iv. 141), the Carneia was an imitation of life in camp, and everything was done in accordance with the command of a herald. In regard to the sacrifice, which doubtless formed part of the ceremonial, all that is known is that a ram was sacrificed at Thurii. Other indications point to the festival having assumed a military character at an early date, as might have been expected among the warlike Dorians, although some scholars deny this. The general meaning of the agrarian ceremony is clear, and has numerous parallels in north European harvest-customs, in which an animal (or man disguised as an animal) was pursued by the reapers, the animal if caught being usually killed; in any case, both the man and the animal represent the vegetation spirit. E. H. Binney in Classical Review (March 1905) suggests that the story of Alcestis was performed at the Carneia (to which it may have become attached with the name of Apollo) as a vegetation drama, and «embodied a Death and Resurrection ceremony.»^[2]

Notes[edit]

References[edit]

•  This article incorporates text from a publication now in the public domain: Chisholm, Hugh, ed. (1911). «Carnea». Encyclopædia Britannica. Vol. 5 (11th ed.). Cambridge University Press. p. 363. This work in turn cites:
  • S. Wide, Lakonische Kulte (1893), and article «Karneios» in Roscher’s Lexikon.
  • L. Couve in Daremberg and Saglio’s Dictionnaire des antiquités.
  • Wilhelm Mannhardt, Mythologische Forschungen (1883), p. 170.
  • Wilhelm Mannhardt Wald- and Feldkulte (2nd ed., 1905), ii. 254.
  • L. Farnell, Cults of the Greek States, iv. (1907).
  • G. Schömann, Griechische Altertümer (ed. J. H. Lipsius, 1902).
  • J. G. Frazer on Pausanias, iii. 13. 3.
  • Hermann Usener in Rheinisches Museum, liii. (1898), p. 377.
  • J. Vürtheim in Mnemosyne, xxxi. (1903), p. 234.

From Wikipedia, the free encyclopedia

Carneia (Ancient Greek: Κάρνεια or Καρνεῖα) or Carnea (Κάρνεα) was one of the tribal traditional festivals of Sparta, the Peloponnese and Doric cities in Magna Grecia, held in honor of Apollo Karneios. Whether Carneus (or Carnus) was originally an old Peloponnesian divinity subsequently identified with Apollo, or merely an «emanation» from him, is uncertain; but there seems no reason to doubt that Carneus means «the god of flocks and herds» (Hesychius, s.v. Κάρνος), in a wider sense, of the harvest and the vintage. The chief centre of his worship was Sparta, where the Carneia took place every year from the 7th to the 15th of the month Carneus (i.e. Metageitnion, August). During this period all military operations were suspended.^[2]

Background[edit]

The Carneia appears to have been at once agrarian, military and piacular in character. In the last aspect it is supposed to commemorate the death of Carnus, an Acarnanian seer and favourite of Apollo, who, being suspected of espionage, was slain by one of the Heraclidae during the passage of the Dorians from Naupactus to Peloponnesus. By way of punishment, Apollo visited the army with a pestilence, which only ceased after the institution of the Carneia. The tradition is probably intended to explain the sacrifice of an animal (perhaps a later substitute for a human being) as the representative of the god. The agrarian and military sides of the festival are clearly distinguished.^[2]

The importance attached to the festival and its month is shown in several instances. It was responsible for the delay which prevented the Spartans from assisting the Athenians at the Battle of Marathon.^[3] Again, when Epidaurus was attacked in 419 by Argos, the movements of the Spartans under Agis against the latter were interrupted until the end of the month, while the Argives (on whom, as Dorians, the custom was equally binding), by manipulating the calendar, avoided the necessity of suspending operations.^[2][4][5]

This festival is also the reason behind the dispatch of a small advance guard under Leonidas instead of the main Spartan force during the Battle of Thermopylae.^[2][6]

The Carneia was also celebrated at the Sharmen city of Cyrene in North Africa, as attested in Pindar’s fifth Pythian ode and Callimachus’s hymn to Apollo.^{[citation needed]}

Details of the Carneia[edit]

Five unmarried youths (Ancient Greek: Καρνεᾶται) were chosen by lot from each [tribe] for four years, to superintend the proceedings, the officiating priest being called Ancient Greek: ἀγητής («leader»). A man decked with garlands (possibly the priest himself) started running, pursued by a band of young men called Ancient Greek: σταφυλοδρόμοι («running with bunches of grapes in their hands»); if he was caught, it was a guarantee of good fortune to the city; if not, the reverse.^[2]

In the second part of the festival nine tents were set up in the country, in each of which nine citizens, representing the phratries (or obae), feasted together in honour of the god (for huts or booths extemporized as shelters; see W. Warde Fowler in Classical Review, March 1908, on the country festival in Tibullus ii. I). According to Demetrius of Scepsis (in Athenaeus iv. 141), the Carneia was an imitation of life in camp, and everything was done in accordance with the command of a herald. In regard to the sacrifice, which doubtless formed part of the ceremonial, all that is known is that a ram was sacrificed at Thurii. Other indications point to the festival having assumed a military character at an early date, as might have been expected among the warlike Dorians, although some scholars deny this. The general meaning of the agrarian ceremony is clear, and has numerous parallels in north European harvest-customs, in which an animal (or man disguised as an animal) was pursued by the reapers, the animal if caught being usually killed; in any case, both the man and the animal represent the vegetation spirit. E. H. Binney in Classical Review (March 1905) suggests that the story of Alcestis was performed at the Carneia (to which it may have become attached with the name of Apollo) as a vegetation drama, and «embodied a Death and Resurrection ceremony.»^[2]

Notes[edit]

References[edit]

•  This article incorporates text from a publication now in the public domain: Chisholm, Hugh, ed. (1911). «Carnea». Encyclopædia Britannica. Vol. 5 (11th ed.). Cambridge University Press. p. 363. This work in turn cites:
  • S. Wide, Lakonische Kulte (1893), and article «Karneios» in Roscher’s Lexikon.
  • L. Couve in Daremberg and Saglio’s Dictionnaire des antiquités.
  • Wilhelm Mannhardt, Mythologische Forschungen (1883), p. 170.
  • Wilhelm Mannhardt Wald- and Feldkulte (2nd ed., 1905), ii. 254.
  • L. Farnell, Cults of the Greek States, iv. (1907).
  • G. Schömann, Griechische Altertümer (ed. J. H. Lipsius, 1902).
  • J. G. Frazer on Pausanias, iii. 13. 3.
  • Hermann Usener in Rheinisches Museum, liii. (1898), p. 377.
  • J. Vürtheim in Mnemosyne, xxxi. (1903), p. 234.

Карнеи

Карнеи

Carneia (Древнегреческий : Κάρνεια, или Древнегреческий : Καρνεῖα Karneia, или Древнегреческий : Κάρνεα Karnea) — так назывался один из традиционных племенных праздников Спарты, Пелопоннес и дорические города в Великой Греции, проведенные в честь Аполлона Карнейоса . Неясно, был ли Карней (или Карн ) первоначально древним пелопоннесским божеством, впоследствии отождествленным с Аполлоном, или просто «эманацией» от него; но, похоже, нет причин сомневаться в том, что Карней означает «бог стад и стад» (Исихий, s.v. Κάρνος), в более широком смысле, урожая и урожая. Главным центром его поклонения была Спарта, где Карнейя происходила ежегодно с 7 по 15 месяца Карней (то есть Metageitnion, август). В этот период все боевые действия были приостановлены.

Содержание

• 1 Предыстория
• 2 Подробная информация о Карнейе
• 3 Примечания
• 4 Ссылки

Предыстория

Карнейя, похоже, была одновременно аграрной, военной и piacular по характеру. В последнем аспекте предполагается ознаменовать смерть Карна, акарнанского провидца и фаворита Аполлона, который, подозреваемый в шпионаже, был убит одним из Гераклидов во время отрывок дорийцев от Навпакт до Пелопоннес. В качестве наказания Аполлон посетил армию с эпидемией, которая прекратилась только после учреждения Карнейи. Традиция, вероятно, предназначена для объяснения принесения в жертву животного (возможно, более позднего заменителя человека) как представителя бога. Отчетливо выделяются аграрная и военная стороны фестиваля.

Значение, придаваемое фестивалю и его месяцу, показано в нескольких примерах. Это было причиной задержки, которая помешала спартанцам помочь афинянам в битве при Марафоне. Опять же, когда Эпидавр был атакован в 419 г. Аргосом, движения спартанцев под Агисом против последнего были прерваны до конца месяца, в то время как Аргес (на которого, как и на дорийцев, обычай был в равной степени обязательным), манипулируя календарем, избегал необходимости приостанавливать операции.

Этот праздник также стал причиной отправки небольшого авангарда под Леонид вместо основных спартанских сил во время битвы при Фермопилах.

Карнейя также отмечалась в городе Шармен Кирена в Северной Африке, как засвидетельствовано в Пиндаре. Пятая пифийская ода и гимн Каллимаха — Аполлону.

Детали Карнейи

Пять неженатых юношей (Древнегреческий : Καρνεᾶται) избирался по жребию от каждого [племени] на четыре года, чтобы руководить процессом, исполняющий обязанности священник назывался Древнегреческий : ἀγητής («вождь»). Человек, украшенный гирляндами (возможно, сам священник), побежал, преследуемый группой молодых людей по имени Древнегреческий : σταφυλοδρόμοι («бег с гроздьями винограда в руках»); если его поймают, это будет залогом удачи для города; если нет, то наоборот.

Во второй части праздника в стране были установлены девять шатров, в каждой из которых девять граждан, представляющих фратрии (или оба), вместе пировали в честь бога. (о хижинах или будках, импровизированных как убежища; см. W. Warde Fowler в Classical Review, март 1908 г., о сельском празднике в Tibullus ii. I). Согласно Деметрию Скепсису (в Афинею IV. 141), Карнейя была имитацией жизни в лагере, и все было сделано в соответствии с приказом вестника. Что касается жертвоприношения, которое, несомненно, являлось частью церемонии, все, что известно, — это то, что в Турии приносили в жертву барана. Другие свидетельства указывают на то, что фестиваль рано приобрел военный характер, как и следовало ожидать от воинственных дорийцев, хотя некоторые ученые отрицают это. Общий смысл аграрной церемонии ясен и имеет множество параллелей в североевропейских обычаях сбора урожая, когда животное (или человек, замаскированный под животное) преследовали жнецы, а животное, если поймали, обычно убивали; в любом случае и человек, и животное представляют дух растительности. Э. Х. Бинни в Classical Review (март 1905 г.) предполагает, что история Алкестиды была разыграна в Карнейе (к которой он, возможно, присоединился с именем Аполлона) как драма о растительности и «воплощала Смерть. и Церемония Воскресения «.

Примечания

Ссылки

• Эта статья включает текст из публикации, которая сейчас находится в общественном достоянии : Chisholm, Hugh, ed. (1911). «Карнеа ». Британская энциклопедия (11-е изд.). Cambridge University Press. Эта работа, в свою очередь, цитирует:
  • С. Wide, Lakonische Kulte (1893) и статья «Karneios» в Lexikon Рошера.
  • L. Couve в Daremberg и Saglio Dictionnaire des Antiquités.
  • Вильгельм Маннхардт, Mythologische Forschungen (1883), стр. 170.
  • Вильгельм Маннхардт Вальд- и Фельдкульте (2-е изд., 1905 г.), ii. 254.
  • Л. Фарнелл, Культы греческих государств, iv. (1907).
  • Г. Schömann, Griechische Altertümer (изд. J. H. Lipsius, 1902).
  • J. Г. Фрейзер на Павсаний, iii. 13. 3.
  • Герман Усенер в Рейнском музее, liii. (1898), стр. 377.
  • Дж. Вюртхайм в Мнемозине, XXXI. (1903), стр. 234.