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2025, The Logistics of Sanctuaries
https://doi.org/10.1163/9789004720909_005…
3 pages
1 file
This file contains the proofs of the first section of an essay about “Policing Sanctuaries” to be published in J. Barringer, G. Ekroth, and D. Scahill (eds.), The Logistics of Sanctuaries (Brill 2025). Three main conclusions arise from the four principal parts of the essay. First, as in the rest of the polis, Greek sanctuaries empowered specific officials to enforce important regulations designed for logistical purposes: excluding banned individuals or groups, maintaining order (especially during festivals), and generally securing the good will of the gods. Second, logistical aspects, such as maintaining order in sanctuaries, were often in the hands of polis officials and institutions, just as they were in other parts of the polis. Third, the rule that all officials are accountable—a key tenet of the rule of law—extended to priests and other religious officials.
Rhetoric and Religion in Ancient Greece and Rome, 2021
This chapter discusses procedures used in the Greek world to denounce transgression in religious activities. It starts with the passage from Demosthenes (22.27) about modes of prosecuting theft and impiety in classical Athens, and sets out to assess its claims about Athenian procedural variety (including the apagōgē, ephēgēsis, graphē and dikē). It gives special attention to the legal parlance of phrazein, phainein, menyein and eisangellein, used for describing general acts of ‘denouncing’, and includes a textual analysis of the Demosthenic passage and inscriptions where these terms appear (in particular, the regulation of orderly conduct in the Eleusinian Mysteries in classical Attica), together with parallels from a variety of periods, regions, and sources in the Greek world. This chapter also aims to reconsider the assumptions often made about the Greek legal system and its dependence on citizen prosecutors and politicians, and suggests a wider participation of free non-citizens and slaves in supplementary legal proceedings in several crucial socio-political domains.
The funding of festivals and communal sacrifices in Greek cities in Roman times was not as straightforward as first meets the eye. For example, who defrayed the cost of the sacrificial victims and the celebrations? This apparently simple question evidently clashes with the complex definition of the public sphere, which is still an issue of debate, and with the opacity of the sources in this regard. In the Classical Age and at the beginning of the Hellenistic period, important sacrifices were ideally paid for out of the public purse and, for this reason, were regarded as ‘public rites’ (demotelés). In the words of Robert Parker, this ‘populist rhetoric’ was at the time one of the ways of expressing the civic ideal. This was most clearly illustrated by both the processions that preceded the sacrifices and the regulations governing them, which have come down to us in the shape of epigraphic formulae. But in the Hellenistic period, when Greek cities were now fully immersed in the imperial logic, the ideal of the self-financed city and the rites representing civic unity began to lose their sheen. Thus, the aim of this study is to interpret the gradual disappearance of the public funding ideal in the regulations pursuant to processions in the Hellenistic and Roman periods.
JOURNAL OF ANCIENT HISTORY AND ARCHAEOLOGY
The author explores the relationship between sanctuaries and society through the management of votive objects by authoritative bodies in ancient Greece. Sacred regulations and decrees prescribing the handling of votive offerings reveal constant social tensions regarding the disposal, recycling and reuse of votive offerings. On the one hand, such tasks were essential for the environmental management of a sanctuary, but on the other hand they were often totally forbidden. Sanctuaries were subject to necessary controls by various managing bodies in response to current issues. The same performance could be considered both welcome and unwanted. These phenomena suggest how alive sanctuaries would have been. The author attempts to reconstruct the living landscape of sanctuaries by examining the regulations governing the management of votive offerings.
Archiv für Religionsgeschichte, 2006
Who were those who worked in the oracidar sanctuaries in the Roman East äs interpreters of the god's will? What were their functions? What part did they act in society? Li order to answer to diese questions, this article takes a look at the officials in charge of the oracular sanctuaries in Roman Asia Minor during the first three centuries A.D. It will concentrate on the sacred personnel working at Claros and Didyma, which are the two main oracular shrines in the region, given both their importance at the time and the richness of surviving documentatioii 1. * This article is derived from the post-doctoral research I made in Oxford during the academic year 2003-2004 thanks to the generous support of the Fondation Wiener-Anspach. I would Hke to thank S.R.F. Price, who kindly agreed to supervise my work, äs well äs A. D'Hautcourt, B. Dignas, A. Duplouy and J. Scheid for their reading and/or advice. I am also grateful to E. Matthews (Lexicon of Greek Personal Names); to A. K. Bowman and Gh. Crowther (Centre for the Study of Ancient Documents); and to M. Goodman and Wolfson College, which hosted me äs a Visiting Scholar.
Petrovic, A. and Petrovic, I. (2014) 'Authority and generic heterogeneity of Greek sacred regulations.', in Oeffentlichkeit - Monument - Text : XIV Congressus Internationalis Epigraphiae Graecae et Latinae 27. - 31. Augusti MMXII : Akten. Berlin: De Gruyter, pp. 626-628. Corpus inscriptionum Latinarum. Auctarium Series Nova. (4).
Bulletin of The Institute of Classical Studies, 1989
We learn much about the character of Greek funerals in antiquity from the fact that a number of Greek city-states are known to have found it necessary to introduce legislation aimed at curtailing expense, duration of mourning and extravagant manifestations of grief. While the maintenance of public order was clearly a consideration behind a number of the regulations which have survived in our sources, this alone does not account for all the laws which were in various places and from time to time enacted. On the contrary we may state at the outset that Greek funerary legislation addressed itself, sometimes within the same lawcode, to a diverse multiplicity of problems arising from the care and commemoration of the dead. These problems were of a religious as well as secular nature, prompted chiefly by the following concerns: (a) (b) (c) that the corpse was a cause of pollution; that the transfer of the dead from this world to the next required expert cooperation from the bereaved kin; that funerary and post-funerary rituals tended to promote divisiveness and factionalism among the citizen body, by providing rival aristocratic kin-groups or gmC^ with an opportunity to further their sectarian interests to the detriment of society as. i whole; I An early draft of this paper was delivered in a seminar series on death in antiquity held at Corpus Christi College. Oxford. in November 1984. I would like to express my warm thanks to all those who participated in the discussion which followed. in particular to Christiane Sourvinou-Inwood and Simon Price. I am grateful to Mark Toher for permitting me to read an (as yet) unpublished article entitled 'Funerary legislation and mortuary ritual in the Archaic age'. Within the term 'funerary legislation' I include laws which (a) regulated conduct at funerals and post-funerary rituals. and (b) limited the scale and magnificence of tomb monuments. 1 do not include laws passed hy cults banning from their temple precincts those who have been polluted by the dead (e.g. LSG 124.2-3: Eresos. fourth cent. B.C.). laws concerning the staging of state funerals (e.g. LSGS 64: Thasos. end of fifthlbeginning of fourth cent. B.C.), or laws regarding funerary foundations established on behalf of celebrated individuals (e.g. F. Sokolowski. BCH 94 (1970). 1 13-6: Pautalia. Bulgaria). The following is a list of non-standard abbreviations of epigraphical publications cited in [hi\ article: Buck = C. D. Buck. Tlrc Grcd Ditrlc~ts (Chicago. 1952) DHR = R. Dareste. B. Haussouillier and Th. Reinach. Rwrcc~i/ t l c~ imc~rrptio/is , j r i / itlic/rcc~.s.
Theoretical Roman Archaeology Journal, 1993
SANCTUARIES AS SPACES OF POLITICAL ACTIONS. APPROACHING THE SACRED IN GREEK POLEIS, 2021
The Journal of Hellenic Studies, 2006
E. Stavrianopoulou (ed.), Ritual and Communication in the Graeco-Roman World, Kernos supplement 16, 69-110, 2006
This article focuses on three interrelated themes in the study of ancient Greek religion, looked at through the material evidence from the sanctuary of Poseidon at Kalaureia on the island of Poros, Greece. First, I look at the so-called polis model and its applicability to an interpretation of Kalaureian material related to the cultic life of the sanctuary from the point of view of the 'historiography' of Greek religion. I then discuss the historical context of the archaeological material, with particular emphasis on the topic of the sanctuary as a known place of asylum particularly during the Hellenistic period. Thirdly, I examine the archaeological material related to eating and dining and its potential connection to the demarcation between sacred and profane activities and between sacralised and profane space in the sanctuary, with special interpretative attention to the significance of border(s) and boundaries. Drawing attention to these issues may help us understand the dynamics and interplay between 'official' and 'private' aspects of ancient Greek religion, within both the tradition of the scholarship of ancient Greek religion and the so-called 'archaeology of cult'. In this article I discuss the interpretation of the archaeological material related to religion and cult at the sanctuary of Poseidon at Kalaureia, on the island of Poros, Greece. My approach encompasses three distinct but interrelated aspects for studying the social and physical demarcation of ritual and sacred space at the sanctuary. They are the following: 1) Mapping the important parameters for the conceptualisation of ancient Greek religion. In this case study the role of the Greek city-state, the polis, as a signifier of official and private cultic activity is discussed. 2) Investigating the histori-1 I am grateful to Arto Penttinen for reading the manuscript and commenting on it. I also wish to express my thanks to anonymous readers of the text for their suggestions, as well as to Paul Ewart for his language advice.
Cultures in Comparison: Religion and Politics in Ancient Mediterranean Region (Eds: Thomas Kämmerer - Mait Kõiv)., 2015
The paper discusses the interaction of the central sanctuaries and cults of Artemis and Apollo and the traditions concerning the origins of the state in ancient Sparta.
Mnemosyne: a Journal of Classical Studies 65, 2012: 858–861., 2012
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