Author(s):
Auffarth, Christoph
[German Version] Local adherents of a religion are identified by the representation of “their” god, be it (as in polytheism; Monotheism and Polytheism) in the form of various local deities with individual names, or (as in universal religions) in the guise of secondary local deities, saints (Saints/Veneration of the Saints) or heroes, or in local divine images of the “one” god. This local dimension of a god is manifested in the construction of his house, of his local domain. The fixing of a deity within a holy place (Sacred Sites) can easily and understandably be turned around: the holiness of the place (a spring, a mountain, a tree) may become the precondition from which the divinity of the local personification ensues. For this reason, the names of local deities often include mention of the holy place where they are venerated. This may go so far that local deities are not addressed by name at all but only by title and toponym, following the pattern “Lady/Baalat of…” Special hymns enumerate the main sites of the cult (as local epicleses [Epiclesis/Invocation]). Local deities, however, are not confined to local representation (Veneration of Images: I, II), but are regarded as immortal and unfathomable as well. The site, the holy place, bears signs of the potential presence of the deity (presence markers); the image represents the deity in the asymmetrical communication process of worship, and as recipient of offerings and sacrifices; God “comes” when he is called. The cult's regular routine of devotions (Cult/Worship) can, in crisis situations, be implemented at a distance from the cult locality in order to invoke the help of God. Effective help, understood as the coming of God, is indicated by new presence markers, giving rise to further holy places and temple structures (Local cults); the relationship between the main and subsidiary places may be reve…