By Mark Mazower
Salonica, positioned in northern Greece, used to be lengthy a desirable crossroads city of alternative religions and ethnicities, the place Egyptian retailers, Spanish Jews, Orthodox Greeks, Sufi dervishes, and Albanian brigands all rubbed shoulders. Tensions occasionally flared, yet tolerance principally prevailed until eventually the 20 th century whilst the Greek military marched in, Muslims have been compelled out, and the Nazis deported and killed the Jews. because the acclaimed historian Mark Mazower follows the city’s population via plague, invasion, famine, and the disastrous 20th century, he resurrects a desirable and vanished international.
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Additional info for Salonica, City of Ghosts: Christians, Muslims and Jews 1430-1950
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The festivals were linked to the important stages in the grain cultivation, the plowing and sowing in autumn and the growth of the crops in spring and early summer, and paralleled Persephone's time spent with her mother Demeter and with Pluto. According to the Hymn, her absence in the underworld corresponds to the winter months when the grain is under the ground, and her return, to the spring when the grain is growing as well as other crops and plants. 1 2 The purpose of the rites that were held in the spring and fall was to promote or sanctify the growth of the crops.
Harvard University Press, 1985), 53-58. scription of the public rites during the Classical period is found in the choral songs of the Bacchae of Euripides (ca. 480-406). There is also evidence of the existence of private initiation rites practiced by small local or family groups. 20 By then, the seasonal ceremonies of the renewal of plant and animal life were regarded as the symbol of an individual's own eternal destiny. During this time, the Dionysiac orgia, a Greek term meaning "sacred rites," were concerned with the blessed life of the initiates in the afterlife.
11:20. 54. Witt, 162,180-181. 55. Apul. Metam. 11:5. The description and symbolism of the ceremony are found in Witt, ch. XIII. 56. Apul. Metam. 11:15. 57. Maarten J. Vermaseren, Cybele and Attis: the Myth and the Cult (London: Thames and Hudson, 1977), 15-16. Inscriptional and iconographical evidence reveals that sometime during the 12th century Cybele's cult began to spread throughout Asia Minor. As it came into contact with other cultures, it underwent various transformations. In the Phrygian kingdom of Asia Minor, the cult acquired special importance, especially during the reign of King Midas (725-675).