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However, Nilsson asserts, based not on uncertain etymologies but on religious elements and on the representations and general function of the gods, that many 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. [6]
Many of the Greek deities are known from as early as Mycenaean (Late Bronze Age) civilization. This is an incomplete list of these deities [n 1] and of the way their names, epithets, or titles are spelled and attested in Mycenaean Greek, written in the Linear B [n 2] syllabary, along with some reconstructions and equivalent forms in later Greek.
Mycenaean religion was almost certainly polytheistic, and the Mycenaeans were actively syncretistic, adding foreign deities to their pantheon of deities with ease. The Mycenaeans probably entered Greece with a pantheon of deities headed by some ruling sky-deity, which linguists speculate might have been called *Dyeus in early Indo-European.
The wánax were extensively involved in cultic practice during the Mycenean period of Greek religion, participating and playing a central role in Mycenaean religion. [8] Much of this was involved in ritual practice from feasting to ceremonies dedicated to the gods, with the wánax being evidenced to perhaps been ritually involved in cultic ...
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Drawing of a golden ring found at Mycenae depicting cult of the seated poppy goddess, in which the labrys is central and prominent. In ancient Crete, the double axe was an important sacred symbol of the Minoan religion. [13] In Crete the double axe only accompanies goddesses, never gods.
His name is attested in Mycenaean Greek as ze-pu 2-ro (Linear B: π½ππ«), [4] which points to a possible Proto-Hellenic form *DzépΚ°uros. [5] Further attestation of the god and his worship as part of the Anemoi is found in the word-forms ππππππ©π , a-ne-mo-i-je-re-ja , πππππππ©π , a-ne-mo i-je ...
Greek hero-cults were distinct from the clan-based ancestor worship from which they developed, [3] in that as the polis evolved, they became a civic rather than familial affair, and in many cases none of the worshipers traced their descent back to the hero any longer: no shrine to a hero can be traced unbroken from Mycenaean times.