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Temenos

From Wikipedia, the free encyclopedia
Piece of land assigned as an official domain or dedicated to gods
This article is about the term in Greek referring to a piece of land assigned as an official domain or dedicated to gods. For other uses, seeTemenos (disambiguation).
This article containsspecial characters. Without properrendering support, you may seequestion marks, boxes, or other symbols.

Atemenos (Greek:τέμενος; plural:τεμένη,temenē)[1] is a piece of land cut off and assigned as an official domain, especially tokings andchiefs, or a piece of land marked off from common uses and dedicated to a god, such as a sanctuary,holy grove, or holy precinct.[2][3]

Atemenos enclosed a sacred space called ahieron. It was usually surrounded by a wall, ditch, or line of stones. All things inside the demarcated area belonged to the designated god. Greeks could find asylum within a sanctuary and be under the protection of the deity and could not be moved against their will.[4]

Etymology

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The word derives from the Greek verbτέμνω (temnō), "I cut".[5][6] The earliest attested form of the word is theMycenaean Greek𐀳𐀕𐀜,te-me-no, written inLinear B syllabic script.[7]

The Latin language equivalent wasfanum.

In religious discourse in English,temenos has also come to refer to a territory, plane, receptacle or field of deity or divinity.

Examples

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Historical development

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The concept oftemenos arose inclassical antiquity as an area reserved for worship of the gods. Some authors have used the term to apply to a sacred grove of trees,[13] isolated from everyday living spaces, while other usage points to areas within ancient urban development that are parts of sanctuaries.[14]

A temenos is often physically marked by aperibolos fence or wall (e.g.Delphi) as a structural boundary.

Originally, the peribolos was often just a set of marker stones demarcating the boundary, or a light fence. The earliest sanctuaries appear to have begun as a peribolos around a sacred grove, spring, cave, or other feature, with an altar but no temple orcult image. Later, as Greek sanctuaries became more elaborate, large stone walls with gateways or gatehouses were built around important sanctuaries, although the most famous, theAcropolis ofAthens, had an elaborate enclosure because it began as a palace and military citadel and was converted into a sanctuary.

Psychological interpretation

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Carl Jung relates the temenos to the spellbinding ormagic circle, which acts as a "square space"[15] where mental "work" can take place. This temenos resembles among others a "symmetrical rose garden with a fountain in the middle" in which an encounter with the unconscious can be had and where these unconscious contents can safely be brought into the light of consciousness. In this manner, one can meet one's ownanimus / anima, shadow, wise old wo/man (senex), and finally the self.[a][16]

See also

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Footnotes

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  1. ^Animus, ...senex are technical terms that Jung coined for archetypal personifications of (unpersonal) unconscious contents which seem to span all cultures.

References

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  1. ^abcτέμενος.Liddell, Henry George;Scott, Robert;A Greek–English Lexicon at thePerseus Project.
  2. ^Chisholm, Hugh, ed. (1911)."Temenos" .Encyclopædia Britannica. Vol. 26 (11th ed.). Cambridge University Press. p. 577.
  3. ^Reich, Ronny; Katzenstein, Hannah (1992). "Glossary of Archaeological Terms". In Kempinski, Aharon; Reich, Ronny (eds.).The Architecture of Ancient Israel. Jerusalem: Israel Exploration Society. p. 321.ISBN 978-965-221-013-5.Temenos: Holy precinct within a city or close by, separated by a wall from the secular parts of the city.
  4. ^Mikalson, Jon (2010).Ancient Greek Religion (2nd ed.). Wiley-Blackewll. pp. 1–31.ISBN 9781405181778.
  5. ^τέμνω inLiddell andScott.
  6. ^Cf.Harper, Douglas."temple".Online Etymology Dictionary.
  7. ^"The Linear B word te-me-no".Palaeolexicon.Word study tool of Ancient languages
  8. ^Pindar (1937)."Pythian 4.56".The Odes of Pindar (in Greek). Translated by John Sandys.
  9. ^Aristophanes (1907)."Lysistrata, line 483". In Hall, F.W.; Geldart, W.M. (eds.).Aristophanes Comoediae (in Greek). Vol. 2. Oxford: Clarendon Press.
  10. ^Hogan, C. Michael (2007)."Knossos fieldnotes".Modern Antiquarian.
  11. ^CADW
  12. ^Feissel, Denis (2010).Corpus Inscriptionum Iudaeae/Palaestinae: Volume 1 1/1: Jerusalem, Part 1: 1–704. Hannah M. Cotton, Werner Eck, Marfa Heimbach, Benjamin Isaac, Alla Kushnir-Stein, Haggai Misgav. Berlin: De Gruyter. p. 41.ISBN 978-3-11-174100-0.OCLC 840438627.
  13. ^Whitley, David S. (1998).Reader in Archaeological Theory: Post-processual and cognitive approaches. Routledge.ISBN 0-415-14160-5.
  14. ^Antonaccio, Carla M. (1995).An Archaeology of Ancestors: Tomb cult and hero cult in early Greece. Rowman & Littlefield.ISBN 0-8476-7942-X.
  15. ^C. G. Jung (1968).Psychology and Alchemy (Collected Works of C. G. Jung). Translated by R. F. C. Hull. Princeton University Press.
  16. ^Jung, C. (1968).Psychology and Alchemy. par. 63.
    See also: Individual dream symbolism in relation to alchemy:
    Jung, C.G. (1968). "3: The symbolism of the mandala".Psychology and Alchemy. Collected Works. Vol. 12. Princeton, NJ: Princeton University Press.ISBN 0-691-01831-6.

Sources

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