Students of Greek religion often neglect time per se, while students of Greek time have often focused narrowly on technical issues. Consequently, the language of time, i. e. the symbolic resonances of temporal structures, the movements of heavenly bodies, significance of dates, synchronicities, numbers, sequences, and age structures, has been neglected or even sidelined as representing an esoteric kind of thinking more at home in the East, and alien to the Greek mainstream before the hellenistic period. The following, however, may prove useful. The best introduction to the difficult literature on time in anthropology is Jedrej 1995. Stimulating meditations on aspects of Greek time in general are to be found in Van Groningen 1953, Brommer 1969, Tr{;de 1992, Golden and Toohey 1997, Csapo and Miller 1998 and Darbo-Peschanski 2000. Hannah 2005 is an accessible introduction to the sometimes fierce debates about how calendars worked. Mikalson 1975 collects all the information about religious activity on particular days of the year. Trumpy 1997 presents the most authoritative attempt to reconstruct Greek calendars, their relationships to one another and of month names to festivals. Parker 2005 presents the most up-to-date survey of Athenian festivals: chapter 13 on Thesmophoria, chapter 14 on Anthesteria, and appendix 1, the ‘‘Check List,’’ have been especially useful. On Cronus see Versnel 1987. Condos 1997 is a useful translation with commentary of [Eratosthenes] Katasterismoi and Hyginus De Astronomia II. I have written at greater length on Athenian year-heroes and age structures in Davidson (2007).
World History
