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== POWERS == |
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==== Agriculture and pastoralism ==== |
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{{see also|Agriculture in ancient Mesopotamia}} |
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[[File:Cylinder seal cowshed Louvre Klq17.jpg|thumb|upright=1.5|right|Cylinder seal and impression: cattle herd at the cowshed. White limestone, Mesopotamia, Uruk Period (4100 BC–3000 BC).]] |
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In the agricultural sphere, it is often supposed that several important innovations were made between the end of the Ubayd period and the Uruk period, which have some times been referred to as a ‘Second Agricultural Revolution’ (the first being the [[Neolithic Revolution]]). This period would have seen the development of irrigated agriculture in Lower Mesopotamia, with the widespread use of the [[Ard (plough)|ard]]—a wooden plough pulled by an animal (ass or ox)— and terracotta [[sickle]]s, creation of long rectangular fields suited for being worked in furrows, each bordered by a little irrigation channel. According to several reconstructions such as those of G. Algaze (a south Mesopotamian “comparative/competitive advantage” based largely on its agricultural yields){{sfn|Algaze|2008|p=40-63}} or M. Liverani (the hoarding of agricultural surpluses by temples through the exploitation of their workers){{sfn|Liverani|2006|p=15-25}}, the capacity of Mesopotamian agriculture of this period to produce surpluses was a determining factor in political and social developments of the period. However, new studies are tending to change this view. The landscape of southern Mesopotamia during the Uruk period was probably less arid than previously thought, more marshy, and did not yet require a complex irrigation system. The differences between northern and southern Mesopotamia were probably not very significant, as evidenced by the fact that both regions experienced early proto-urbanism. Around Tell Brak, agriculture was diversified and underwent significant intensification during the second half of the 4th millennium. In the south, evidence from the Jemdet Nasr period, mainly texts, indicates that substantial changes occured, such as the emergence of large-scale centralized production, storage, and redistribution of cereals, with high yields already in at least some fields, combined with the development of date palm, vegetable, and fruit cultivation. Specialized pastoralism also emerged around the urban centers of Upper and Lower Mesopotamia, with large flocks of sheep and goats.<ref>{{cite book|first1=Hervé|last1=Reculeau|chapter= Agriculture|editors= Laura Culbertson and Gonzalo Rubio|title= Society and the Individual in Ancient Mesopotamia|location= Boston et Berlin|publisher= De Gruyter|year= 2024|pages=71-75 }}</ref> |
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Like the other major deities of the Greek pantheons, Zeus is divided into a multitude of aspects manifesting themselves in different areas of competence, which are all facets of his divine personality/power. His power is “multi-dimensional”.{{sfn|Parker|2005|p=389}}{{,}}{{sfn|Parker|2011|p=89-90}} According to [[Jean-Pierre Vernant|J.-P. Vernant]]: “the living religion of the Greeks does not know a single Zeus, but different Zeuses, qualified by cult epithets which link them to defined areas of activity. What matters in worship is to invoke the appropriate Zeus in a specific situation.”{{sfn|Vernant|1974|p=110}} The epithet/epiclesis is decisive when it comes to knowing how to honor the god: the rites to secure the favors of Zeus ”Lykaios”, Zeus ”Xenios” and Zeus ”Meilichios” will be different.{{sfn|Sineux|2006|p=40}}. There is also a plurality of interpretations of the god in the works of poets and philosophers. However, behind these different facets of Zeus there are elements of unity, {{citation|a common cultural horizon that the Greeks associate with the divine power that everyone calls “Zeus”}}, on which {{citation|the sky, power, sovereignty, authority are inscribed, to cite only the most apparent elements that emerge from the very name of Zeus}} (G. Pironti).<ref>{{cite book|language=fr|title= Théogonie|author=Hesiod|translator=Paul Mazon|contributor =Gabriella Pironti |contribution=Introduction |location=Paris|publisher=Les Belles Lettres|series=Classiques en poche|year=2008|pages=xxxvi-xxxvii}}</ref> It could be more specifically a god whose fundamental characteristic is the power of sovereignty{{sfn|Vernant|1974|p=106-107}}, even if it is not easy to find it in all its variations{{sfn|Parker|2011|p=93}}. |
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[[File:Uruk Trough.jpg|thumb|upright=2.5|center|The [[Uruk Trough]], showing cattle and a stable. Circa 3300-3000 BC, British Museum]] |
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Revision as of 09:12, 26 September 2025
POWERS
Like the other major deities of the Greek pantheons, Zeus is divided into a multitude of aspects manifesting themselves in different areas of competence, which are all facets of his divine personality/power. His power is “multi-dimensional”. · According to J.-P. Vernant: “the living religion of the Greeks does not know a single Zeus, but different Zeuses, qualified by cult epithets which link them to defined areas of activity. What matters in worship is to invoke the appropriate Zeus in a specific situation.” The epithet/epiclesis is decisive when it comes to knowing how to honor the god: the rites to secure the favors of Zeus Lykaios, Zeus Xenios and Zeus Meilichios will be different.. There is also a plurality of interpretations of the god in the works of poets and philosophers. However, behind these different facets of Zeus there are elements of unity, , on which (G. Pironti).[5] It could be more specifically a god whose fundamental characteristic is the power of sovereignty, even if it is not easy to find it in all its variations.
- ^ Gabriella Pironti (2008). Introduction. Théogonie. By Hesiod. Classiques en poche (in French). Translated by Paul Mazon. Paris: Les Belles Lettres. pp. xxxvi–xxxvii.
