![]() ![]() Step (iii) works well in Chapters 2 (on Greek institutionalized oracles that operated in caves) and 5 (mystery cults in which caves or grottoes played an important part). The evidence regards caves of the Nymphs and Pan, oracles of the dead (at Taenarum, Heracleia Pontica, etc.), the oracle of Heracles at Bura, the Shrine of the August Goddesses in Athens, cave oracles along the valley of the Meander, cave oracles of Gaia, oracles of underground dwellers (Trophonius, Amphiaraus, Asclepius, Aristaeus, Zalmoxis, Rhesus, Orpheus on Lesbos), oracles of Apollo “where vatic activities were centered in caves” (257), and caves as mise-en-scène for mystery cults (Eleusis, Dionysiac and Orphic mysteries, etc.). Steps (i) and (ii) are extremely valuable, offering a much-needed systematic discussion of evidence on underground revelations in ancient Greek culture. It should be noted that “the written testimonies cited in this book are extremely heterogeneous, dating from different periods and belonging to several genres, such as history, philosophy, epic and lyrical poetry, drama, geography, and lexicography” (12). The following chapters deal with: Greek institutionalized oracles that operated in caves (Chapter 2) seers, poets (Chapter 3), sages and philosophers (Chapter 4) who descended to caves or underground chambers in their search for ultimate truth and mystery cults in which caves or grottoes played an important part (Chapter 5).Ĭhapters 2, 3, 4 and 5 proceeds in three steps: first, (i) “the literary and archeological data concerning cultic or intellectual activities in caves” are examined then, (ii) their “historical significance” is evaluated finally, (iii) “the evidence is juxtaposed with the results of non-historical research, expounded in Chapter 1” (12). The author states, however, that “not being a professional neuroscientist or psychologist, made every effort to avoid statements on controversial issues and to remain within the limit of consensus among the experts” (11). One can approach inspired prophecy from different angles, but Ustinova’s is rather surprising: it is that of modern neuropsychological research.Ĭhapter 1 offers an overview of the current issues in neuropsychological and anthropological research that are “of crucial importance for the examination of the experiences of Greek sages, seers and religious practitioners inside caves and closed chambers” (11). Only inspired mediums-prophets, poets and sages-were able to do it. In Greek culture caves were also regarded as privileged places to which one had to descend, physically, to search for ultimate truth through inspired prophecy, which is a direct communication with gods and requires the attainment of a state of ekstasis, mania or enthousiasmos. Is Plato’s view representative of ancient Greek culture? Only in part, argues Yulia Ustinova. ![]() ![]() For Plato, metaphorically speaking, ideas are up above and philosophy, the rational search for ultimate truth, is represented as an ascension. ![]()
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