Archaic Greek culture : history, archaeology, art and by Sergey Solovyov

By Sergey Solovyov

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2]; he also praises the quality of the lands covered by volcanic ash for producing excellent wine and cattle, both in the territory of Catane and, in general, all the lands affected by the eruptions of Aetna [6. 2. 3], as well as the general wealth of the island [Strabo 6. 2. 7]. the non-Greek world. In fact, there was a clear desire by the native élites to adopt aspects of the economic model represented by the Greek cities (Boardman 1999a, 190), whilst many non-Greek communities were developing an intense multi-cultural character.

Tode in a funerary inscription from Licodia Eubea: Agostiniani 1991, 41; 1992, no. 13. 31 A. Domínguez lands carried out by Hieron during the foundation of his city Aetna, in the territory of ancient Catane (Basta Donzelli 1996, 94–5). As for the manifestations of the indigenous religion, these vary in the different parts of Sicily; thus, in eastern Sicily (the area traditionally assigned to the Sicels) the native cult places are not very well known, although some votive deposits and some possible sacred building inspired by Greek models are certainly mentioned (La Rosa 1989, 57–9).

Here, as well as the well-known unfinished Doric temple, dated to the later 5th century (Mertens 1984), an Archaic sanctuary (contrada Mango) dated to the beginnings of the 6th century and apparently of purely Greek type is also known (Tusa 1961, 31–40; 1992, 617–25). Recently, a series of bronze artefacts from that sanctuary, perhaps corresponding to a native votive deposit, has been published (Di Noto 1997, 581–6). suggest that Hippocrates was interested in conquering the area surrounding the territories of Camarina and Syracuse (Luraghi 1994, 154–5).

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