DBpedia – Linked Data Fragments

Matches in DBpedia 2015-10 for { ?s ?p "The religious element is difficult to identify in Mycenaean Greece (c. 1600-1100 BC), especially as regards archaeological sites, where it remains problematic to pick out a place of worship with certainty. John Chadwick points out that at least six centuries lie between the earliest presence of Proto-Greek speakers in Hellas and the earliest Linear B inscriptions, during which concepts and practices will have fused with indigenous beliefs, and—if cultural influences in material culture reflect influences in religious beliefs—with Minoan religion. As for these texts, the few lists of offerings that give names of gods as recipients of goods reveal nothing about religious practices, and there is no surviving literature. John Chadwick rejected a confusion of Minoan and Mycenaean religion derived from archaeological correlations and cautioned against "the attempt to uncover the prehistory of classical Greek religion by conjecturing its origins and guessing the meaning of its myths" above all through treacherous etymologies. Moses I. Finley detected very few authentic Mycenaean reflections in the eighth-century Homeric world, in spite of its "Mycenaean" setting. However, Nilsson asserts, based not on uncertain etymologies but on religious elements and on the representations and general function of the gods, that a lot of Minoan gods and religious conceptions were fused in the Mycenaean religion. From the existing evidence, it appears that the Mycenaean religion was the mother of the Greek religion. The Mycenaean pantheon already included many divinities that can be found in classical Greece."@en }

• Mycenaean_religion abstract "The religious element is difficult to identify in Mycenaean Greece (c. 1600-1100 BC), especially as regards archaeological sites, where it remains problematic to pick out a place of worship with certainty. John Chadwick points out that at least six centuries lie between the earliest presence of Proto-Greek speakers in Hellas and the earliest Linear B inscriptions, during which concepts and practices will have fused with indigenous beliefs, and—if cultural influences in material culture reflect influences in religious beliefs—with Minoan religion. As for these texts, the few lists of offerings that give names of gods as recipients of goods reveal nothing about religious practices, and there is no surviving literature. John Chadwick rejected a confusion of Minoan and Mycenaean religion derived from archaeological correlations and cautioned against "the attempt to uncover the prehistory of classical Greek religion by conjecturing its origins and guessing the meaning of its myths" above all through treacherous etymologies. Moses I. Finley detected very few authentic Mycenaean reflections in the eighth-century Homeric world, in spite of its "Mycenaean" setting. However, Nilsson asserts, based not on uncertain etymologies but on religious elements and on the representations and general function of the gods, that a lot of Minoan gods and religious conceptions were fused in the Mycenaean religion. From the existing evidence, it appears that the Mycenaean religion was the mother of the Greek religion. The Mycenaean pantheon already included many divinities that can be found in classical Greece.".