{"version":"1.0","provider_name":"American Journal of Archaeology","provider_url":"https:\/\/ajaonline.org","author_name":"website","author_url":"https:\/\/ajaonline.org\/author\/website\/","title":"Cretan Sanctuaries and Cults: Continuity and Change from Late Minoan IIIC to the Archaic Period [and] Celebrations: Sanctuaries and the Vestiges of Cult Activity | April 2008 (112.2) | American Journal of Archaeology","type":"rich","width":600,"height":338,"html":"<blockquote class=\"wp-embedded-content\" data-secret=\"P548Eua0fK\"><a href=\"https:\/\/ajaonline.org\/book-review\/555\/\">Cretan Sanctuaries and Cults: Continuity and Change from Late Minoan IIIC to the Archaic Period [and] Celebrations: Sanctuaries and the Vestiges of Cult Activity<\/a><\/blockquote><iframe sandbox=\"allow-scripts\" security=\"restricted\" src=\"https:\/\/ajaonline.org\/book-review\/555\/embed\/#?secret=P548Eua0fK\" width=\"600\" height=\"338\" title=\"&#8220;Cretan Sanctuaries and Cults: Continuity and Change from Late Minoan IIIC to the Archaic Period [and] Celebrations: Sanctuaries and the Vestiges of Cult Activity&#8221; &#8212; American Journal of Archaeology\" data-secret=\"P548Eua0fK\" frameborder=\"0\" marginwidth=\"0\" marginheight=\"0\" scrolling=\"no\" class=\"wp-embedded-content\"><\/iframe><script>\n\/*! This file is auto-generated *\/\n!function(d,l){\"use strict\";l.querySelector&&d.addEventListener&&\"undefined\"!=typeof URL&&(d.wp=d.wp||{},d.wp.receiveEmbedMessage||(d.wp.receiveEmbedMessage=function(e){var t=e.data;if((t||t.secret||t.message||t.value)&&!\/[^a-zA-Z0-9]\/.test(t.secret)){for(var s,r,n,a=l.querySelectorAll('iframe[data-secret=\"'+t.secret+'\"]'),o=l.querySelectorAll('blockquote[data-secret=\"'+t.secret+'\"]'),c=new RegExp(\"^https?:$\",\"i\"),i=0;i<o.length;i++)o[i].style.display=\"none\";for(i=0;i<a.length;i++)s=a[i],e.source===s.contentWindow&&(s.removeAttribute(\"style\"),\"height\"===t.message?(1e3<(r=parseInt(t.value,10))?r=1e3:~~r<200&&(r=200),s.height=r):\"link\"===t.message&&(r=new URL(s.getAttribute(\"src\")),n=new URL(t.value),c.test(n.protocol))&&n.host===r.host&&l.activeElement===s&&(d.top.location.href=t.value))}},d.addEventListener(\"message\",d.wp.receiveEmbedMessage,!1),l.addEventListener(\"DOMContentLoaded\",function(){for(var e,t,s=l.querySelectorAll(\"iframe.wp-embedded-content\"),r=0;r<s.length;r++)(t=(e=s[r]).getAttribute(\"data-secret\"))||(t=Math.random().toString(36).substring(2,12),e.src+=\"#?secret=\"+t,e.setAttribute(\"data-secret\",t)),e.contentWindow.postMessage({message:\"ready\",secret:t},\"*\")},!1)))}(window,document);\n\/\/# sourceURL=https:\/\/ajaonline.org\/wp-includes\/js\/wp-embed.min.js\n<\/script>\n","description":"The people of the prehistoric (i.e., up to ca. 700 B.C.E.) Aegean left behind a tantalizing array of apparent ritual objects and spaces as well as depictions of ritual events. Because textual material is scant, explications have been based on at least one of three premises. First, the ritual activities that left material traces on [&hellip;]"}