Burkert , p. For example: Smith ; Bell ; Bremmer Kavoulaki ; Pulleyn On sacrifice, see n. Kyriakidis Bowden , p. Versnel , p. Seaford , p. On asebeia towards gods, sanctuaries, and so on, see Delli Pizzi Brown Orsi , p. Further discussion of the dynamics involved in defining religious activity: , p.
While individualism has only recently attracted more concentrated scholarly attention, it is not necessarily a new topic. From an archaeological standpoint: Jim ; Pakkanen , p.
We can find examples of such a division in the religious experience of two different sorts of pilgrims, the theoros and the hik e te. The theoros , functioning as a delegate from a home city, visited important shrines to observe festivals as a representative of a political entity.
Waldner , p. For some time the rise of mystery religions served a prominent foundation in such reconstructions. Many arguments concerning the rise of personal devotion are mostly based on literature and epigraphy, but there has been little attempt to study the issue from an archaeological perspective. An analysis of change over time in devotional material culture during this period is truly a methodological experiment and challenge deserving of attention.
For a historiographical approach to the question, see Kindt Purvis , p. Kindt , p. Graf , p. Stephen Prothero finds an emphasis on experience — by practitioners themselves — as something to be contrasted with cognitive and dogmatic forms of practice. For the comparison of ancient practices and modern Christianity, see Versnel , p. Hall For a phenomenological, or sensory, approach to material culture in the ancient world, see Hamilakis For Orsi, it is more phenomenological.
See especially, Promey King , p. Lemonnier spotlights these objects with his recent Mundane Objects : Lemonnier McDannell , p. Indeed, Tomoko Masuzawa claims that religious studies is not yet divorced from Christian theology. Delli Pizzi In addition to inscriptions and decrees, Ps. The question of religious authority in Greece is a topic with enormous potential, with interrogations into power, dialectical tensions, religious subversion, and ta patria topics that may prove very enlightening.
SEG 47, ; Lupu Menander, Dyskolos, ff. On immigrant shrines: Purvis , p. Isaeus, Ciron, 8. For attacks by Greek intellectuals on those who believed gods filled their cult statues, see Steiner , p. Bruit Zaidman SEG 57, Hermary A number of examples are known from the Acropolis in Athens, where children dedicated offerings in place of their parents: Keesling , p. Jim , p. Parker , p. References to a perceived association of exchange can be identified in many ancient texts mentioning sacrifice, the offering of objects, hymns, prayers, and paeans: Bremmer Lefkowitz , p.
Even if Herodotus scoffed at the event Hi s t o r ies , 1. Mikalson , p. Van Straten , p. On a votive relief representing a healing miracle from the end of the fifth century, Asklepios lays both hands on the shoulder of his dreaming female suppliant Piraeus : Dillon , p. For a similar emphasis on touch in human and divine encounters, see the Etruscan examples in Rask , p.
For a series of articles concerning religious emotion, see Chaniotis Thucydides, 2. For divine causes of ill health, see Parker , p. He also notes , p. According to Plutarch, Non pos.
For collected evidence concerning the rejection of sacrifice, see especially Chapter 4: Naiden , p. Kostaki Pulleyn , p. Xenophon, C y r opaedia, 3. For the topic of dreams and divine presence in later Second Sophistic literature, see Platt , Chapter 6; van Straten Our evidence suggests that gods truly desired human worship, with many shrines established at the express instigation of holy figures intimating this.
For example, a Phileratus established an altar and shrine on fourth-century Kos for Basileus, at his command; so too did Chrysina of Cnidus, after Hermes told her to worship Demeter and Kore in a dream: Purvis , p. Demetriou Sacrifice on behalf of others: Naiden , p. On dedications on behalf of girls: Dillon , p. Inscriptions from oracle sites such as Dodona indicate that direct communication with the gods was sought on matters involving other family members.
Epicurus, fr. Usener ; Mikalson , p. Faraone , p. See also Connor , p. For references, see Versnel , p. The Carian city of Kanoun provides an interesting Hellenistic example that mixes the personal attendance of shrine gardens with public roles and proclamations. The honors that came with this activity were public and socially significant, but there was no official role for maintaining the plant life, rather volunteered labor: Marek , Wagman ; Purvis , p.
Translation from Connor , p. Dedications to deities have been described in terms that stress the encounter and development of relationships with holy figures although not in the form that I am presenting here.
I believe that this discussion equally has bearing on wreaths of leaves and branches. Although certainly to be associated with personal activities, i t appears that laurel wreaths could also be paid for by sanctuaries: EBGR , 8 and For miasma and the dead, see Parker , p. As they did with the gods, people conceived of their relationship with their dead as one characterized by kharis , that is, a mostly positive reciprocal relationship involving a back-and-forth of good turns.
While the Athenians already had a very strong social obligation to the dead, they also looked to them for help in times of need, praying in the language of kharis. This relationship was maintained in a number of ways similar to that fostered with divine figures. Aristophanes, Tagenistae , fr. Shapiro , p. Israelis call it a Yonek dvash honey sucker. Jamestown was the first settlement in English culture.
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