WEBVTT 00:00:00.590 --> 00:00:01.620 Good morning. 00:00:05.720 --> 00:00:13.720 It's now time for Julieta Eisenhower, from the University College of London, 00:00:14.390 --> 00:00:19.621 who will talk to us about Sifueri romae, sacrificial 00:00:19.622 --> 00:00:23.460 regulation, visitors and mythic in a dynastic world. 00:00:24.480 --> 00:00:25.500 Thank you so much. 00:00:25.540 --> 00:00:27.820 I will try to be loud because they are loud. 00:00:28.070 --> 00:00:32.940 Thank you so much, Bea and Pablo, for inviting me to this conference. 00:00:34.074 --> 00:00:36.363 It's actually a great opportunity for me to think 00:00:36.364 --> 00:00:38.760 something through that I'm thinking about in general. 00:00:38.920 --> 00:00:40.520 So this is work in progress. 00:00:41.929 --> 00:00:45.760 And yeah, it really gave me the opportunity to look into something that I 00:00:45.761 --> 00:00:49.540 had been wanting to look into, which is the inclusion and exclusion of 00:00:49.639 --> 00:00:54.400 non-citizens in religious cults in many ways. 00:00:55.560 --> 00:00:56.560 So. 00:00:57.919 --> 00:01:01.700 The leading questions for my talk really are where foreigners and mythics treated 00:01:01.701 --> 00:01:04.440 differently by religious institutions and also over time. 00:01:04.519 --> 00:01:05.519 So is there a change? 00:01:08.204 --> 00:01:10.339 Also, you know, thinking about this conference, 00:01:10.340 --> 00:01:11.940 I would also be thinking about location. 00:01:12.060 --> 00:01:14.966 Is there a difference between the treatment of 00:01:14.967 --> 00:01:17.400 non-citizens in harbour and inland sanctuaries? 00:01:18.309 --> 00:01:21.300 And then this is something I'm currently working on. 00:01:21.929 --> 00:01:24.709 The question of financial motivations behind regulations 00:01:24.710 --> 00:01:27.720 that would then include or exclude non-citizens. 00:01:29.999 --> 00:01:34.020 Currently, the scholarship on the topic is quite divided. 00:01:34.640 --> 00:01:40.380 We have, on the one hand, the idea that sanctuaries were open to non-citizens and 00:01:40.381 --> 00:01:44.320 civic cults were actually very inclusive and allowed the participation of mythics 00:01:44.494 --> 00:01:47.440 and foreigners, especially Stephan Krauter in his 00:01:47.441 --> 00:01:52.040 Bürgerrecht und Kulteinnahme from 2004 has argued that. 00:01:53.089 --> 00:01:57.480 On the other hand, of course, we have the Paris school, which are saying actually 00:01:57.481 --> 00:02:03.480 participation in civic cults is sort of equal to political standing. 00:02:03.980 --> 00:02:09.150 And therefore a lot of non-citizens were excluded 00:02:09.151 --> 00:02:13.200 from religious interactions in the broadest sense. 00:02:14.200 --> 00:02:18.360 And what I will try to argue today is that the place and the circumstances played a 00:02:18.361 --> 00:02:22.340 role in whether or not foreigners were permitted or included. 00:02:23.150 --> 00:02:26.140 And decisions were taken by police as they saw fit. 00:02:26.141 --> 00:02:27.580 So depending on situations. 00:02:29.285 --> 00:02:30.965 Overall, there is not a general exclusion. 00:02:31.120 --> 00:02:33.248 I couldn't find that at all that applied to 00:02:33.249 --> 00:02:35.500 either the group of the foreigners or the mythics. 00:02:36.380 --> 00:02:41.940 And it seems to me, you might think differently, that the status of harbour 00:02:41.941 --> 00:02:44.700 sanctuary does not indicate a specific attitude towards foreigners. 00:02:44.800 --> 00:02:47.065 So you could think they are quite open to 00:02:47.066 --> 00:02:49.340 foreigners or not because there are so many. 00:02:49.500 --> 00:02:52.924 But other reasons such as panhellenic status of the 00:02:52.925 --> 00:02:56.460 sanctuary or financial gains, are perhaps more important. 00:02:58.310 --> 00:03:02.120 Now, the problem with this topic is we don't have great evidence. 00:03:03.289 --> 00:03:05.560 So we've talked about evidence a lot. 00:03:05.700 --> 00:03:08.380 And I mean, Jaime, you have mentioned a few times now. 00:03:08.480 --> 00:03:09.960 So I'm going to add to that pile. 00:03:10.750 --> 00:03:13.155 The problem for me was that the evidence is 00:03:13.156 --> 00:03:14.960 very diverse and spread out chronologically. 00:03:15.140 --> 00:03:17.380 I've worked a lot with the CGRN. 00:03:17.381 --> 00:03:19.800 So with the collection of Greek ritual norms. 00:03:21.375 --> 00:03:24.760 So it's difficult to make some general conclusions that apply to that. 00:03:24.761 --> 00:03:26.861 It's difficult to apply to the whole of what 00:03:26.862 --> 00:03:29.040 we would define as perhaps the Greek Aegean. 00:03:30.170 --> 00:03:35.020 Partly due, of course, to the specifications of local religion and local habits. 00:03:35.410 --> 00:03:37.280 And of course, we also have these hotspots. 00:03:37.281 --> 00:03:40.510 For instance, Attica and Athens around a certain time 00:03:40.511 --> 00:03:42.940 produce more inscriptions because mainly inscriptions. 00:03:43.080 --> 00:03:50.440 So that will also sort of skew our conclusions a little bit. 00:03:51.340 --> 00:03:54.480 And then also, of course, again, the question of harbour sanctuaries. 00:03:54.481 --> 00:03:56.700 Are they necessarily different to inland sanctuaries? 00:03:56.760 --> 00:03:57.576 And if so, different how? 00:03:57.600 --> 00:04:01.480 Because, say, if you have a pan-Atlantic sanctuary like Delphi, where many people 00:04:01.481 --> 00:04:08.060 go to, that is perhaps equally depending on non-locals to thrive. 00:04:10.170 --> 00:04:13.200 Also, just a general question on the type of evidence I'm working with. 00:04:13.350 --> 00:04:18.320 Are these ritual norms indicating exception to common practice or not? 00:04:18.380 --> 00:04:20.060 Something I think we want to keep in mind. 00:04:20.360 --> 00:04:24.040 Or are they indicating or and are they indicating a change to the status quo? 00:04:24.041 --> 00:04:25.041 That was there before. 00:04:25.240 --> 00:04:27.080 So these are all my caveats. 00:04:27.265 --> 00:04:31.359 So with that in mind, I will try to give you 00:04:31.360 --> 00:04:35.160 a bit of an overview of what we so far have. 00:04:36.080 --> 00:04:40.200 And I have sort of split this paper into two. 00:04:40.320 --> 00:04:43.031 First, I'm going to think about how foreigners are 00:04:43.032 --> 00:04:45.100 treated, whether they're treated differently or not. 00:04:45.180 --> 00:04:47.900 And that includes both harbour and non-harbour sanctuaries. 00:04:48.020 --> 00:04:51.940 And then in the second part, I will focus on one harbour city, which will be Kos, 00:04:52.620 --> 00:04:54.016 because I'm currently working on that. 00:04:54.040 --> 00:05:02.240 And I have sort of found that there's these four categories amongst the inscriptions. 00:05:02.260 --> 00:05:05.374 They refer to access to the sanctuary, lodging in the 00:05:05.375 --> 00:05:08.120 sanctuary, visual performance and financial aspects. 00:05:08.180 --> 00:05:11.160 So this is how I have sort of shaped this overview. 00:05:12.100 --> 00:05:14.320 So access to sanctuaries. 00:05:14.400 --> 00:05:19.790 It's very rare that we have any specific prohibitions 00:05:19.791 --> 00:05:23.040 for access for foreigners in sanctuaries. 00:05:23.615 --> 00:05:27.180 The most famous one I show you here is from Delos from the end of the 00:05:27.181 --> 00:05:30.895 Peloponnesian War, where we have two lintels which 00:05:30.896 --> 00:05:33.600 clearly say, do not come in if you are a foreigner. 00:05:34.460 --> 00:05:40.060 The problem with this inscription is that it has been argued by Boots and also by 00:05:40.061 --> 00:05:45.260 Peels a little bit later that this refers actually to Athenians, because this was 00:05:45.261 --> 00:05:48.747 set up after the Delians were freed, basically, 00:05:48.748 --> 00:05:51.540 and were in charge of their own finances. 00:05:52.390 --> 00:05:55.400 I'm not going to go into that debate, but that would be one of those cases where 00:05:55.401 --> 00:05:59.720 there is a reason why it was set up in the way it has been. 00:06:00.760 --> 00:06:01.860 Lodging, my next topic. 00:06:03.500 --> 00:06:11.500 So you have a decree that regulates the entrance of the hereion at Arkesine on 00:06:11.501 --> 00:06:16.340 Amorgos, also from the 5th or 4th century, where it tells us that actually it is not 00:06:16.490 --> 00:06:18.700 possible for any foreigner to be lodged in the hereion. 00:06:19.190 --> 00:06:20.720 Now, again, there's a caveat here. 00:06:20.721 --> 00:06:23.900 Because obviously here the foreigners are singled out. 00:06:24.655 --> 00:06:27.840 However, the locals probably did not need to lodge in the hereion. 00:06:27.960 --> 00:06:31.580 Therefore, the question is, is this something that is really only applying to 00:06:31.655 --> 00:06:35.600 foreigners because they might need to stay? 00:06:37.855 --> 00:06:41.300 Another theme that also sort of I have grouped under lodging because it also 00:06:41.301 --> 00:06:44.720 comes with lodging is foreigners pastoring livestock in sanctuary. 00:06:44.920 --> 00:06:49.720 And here we have a Tigean regulation for Alea Athena Sanctuary. 00:06:49.721 --> 00:06:52.600 From the 4th century, which tells us that no 00:06:52.601 --> 00:06:55.060 foreigner or citizen is to pasture in Alea. 00:06:55.140 --> 00:06:59.960 However, if a foreigner remains in the halting place, they may pasture one yoke 00:07:00.110 --> 00:07:01.016 for a day and a night. 00:07:01.040 --> 00:07:04.640 And if they don't, if they stay longer, they'll have to pay and so on and so forth. 00:07:04.740 --> 00:07:08.580 So here they are singled out, but sort of positively in the sense that they can 00:07:08.581 --> 00:07:14.060 actually get a bit of that pasturing land just for a day. 00:07:15.015 --> 00:07:18.383 So the other idea that I sort of found coming 00:07:18.384 --> 00:07:20.660 up more and more, is ritual performance. 00:07:20.880 --> 00:07:22.920 So can foreigners actually perform rituals? 00:07:23.775 --> 00:07:28.880 And here I show you the inscription of the group of the Laviadai from Delphi, 00:07:28.940 --> 00:07:33.020 also from the 4th century, where it seems to be the case that if you're a group 00:07:33.021 --> 00:07:37.240 member, you have to be present if a foreigner sacrifices. 00:07:39.310 --> 00:07:44.262 Similarly, in this inscription from Chios, this is probably 00:07:44.263 --> 00:07:48.900 from a contract of a priesthood sale on the island. 00:07:48.901 --> 00:07:53.050 Dating to the 5th or 4th century and here too, the 00:07:53.051 --> 00:07:55.940 priest officiates on the behalf of the foreigner. 00:07:56.275 --> 00:08:02.000 So that seems to be indicating that citizens could themselves sacrifice here. 00:08:04.130 --> 00:08:08.840 Similarly, in Miletus, if a foreigner offers a sacrifice to Apollo, whichever 00:08:08.841 --> 00:08:11.300 citizen the foreigner wishes is to serve as deputy priest. 00:08:11.380 --> 00:08:17.080 So here the foreigner would have to know a local citizen who would then serve as that 00:08:17.305 --> 00:08:18.760 deputy priest. 00:08:21.050 --> 00:08:26.843 The biggest chunk of evidence refers to financial aspects 00:08:26.844 --> 00:08:30.580 or sort of the gain of the sanctuary from sacrifices. 00:08:31.570 --> 00:08:36.000 Here, a relatively early inscription actually from Olympios states that a 00:08:36.001 --> 00:08:40.520 foreigner, when he goes into sanctuary, has to do this, that and the other. 00:08:40.679 --> 00:08:45.340 But also he has to pay X amount of drachma to Zeus Olympios. 00:08:45.400 --> 00:08:48.740 So here we have a specification of the amount of money he's paid. 00:08:48.760 --> 00:08:50.520 to the sanctuary by a foreigner. 00:08:53.980 --> 00:08:57.800 Also, again from Chios, also a contract on sale of a priesthood. 00:08:58.999 --> 00:09:03.880 We hear that there's a differentiation made between a citizen and a stranger. 00:09:04.060 --> 00:09:06.420 If they hold a feast, the same things apply. 00:09:07.459 --> 00:09:13.600 Sorry, the same sort of gera have to go to the priest as a Chian has to. 00:09:13.700 --> 00:09:18.240 But also in addition, so here that happens quite often that we see that the rules for 00:09:18.241 --> 00:09:21.660 citizen approval, they apply and then plus something has to be given to the sanctuary. 00:09:25.959 --> 00:09:27.119 I've just had that, didn't I? 00:09:28.800 --> 00:09:29.741 Nope, I haven't. 00:09:29.765 --> 00:09:34.033 So again, here we have the regulation for 00:09:34.034 --> 00:09:37.640 general regulations for the sales of priesthoods. 00:09:37.640 --> 00:09:41.900 And here too, we see that a foreigner has to give something more. 00:09:42.040 --> 00:09:46.600 So it specifies first what a citizen has to give or, you know, private person, 00:09:46.601 --> 00:09:48.740 but then specifies what comes from a foreigner. 00:09:48.780 --> 00:09:53.200 We don't have that bit, sadly, but the principle is the same. 00:09:53.539 --> 00:09:56.980 We need something more, something more is expected from the foreigner. 00:10:00.399 --> 00:10:06.680 Very clear is this inscription from Yassos, which, yeah, you may well know, 00:10:07.549 --> 00:10:12.880 which tells us that actually he shall take the same from the Metics, while from the 00:10:12.881 --> 00:10:14.980 foreigners he shall take the same rewards as from the citizens. 00:10:14.981 --> 00:10:16.820 And in addition to that, the skins. 00:10:17.089 --> 00:10:22.380 So here it's very clear that there's sort of within that a hierarchy about the 00:10:22.381 --> 00:10:25.960 citizen, the Metic and the foreigner on what they have to give. 00:10:27.020 --> 00:10:32.440 My last example in that group is this contract of a sale for the priesthoods of 00:10:32.441 --> 00:10:37.200 the Carbanters from Erythrae from the second half of the fourth century. 00:10:38.045 --> 00:10:42.920 It's a bit problematic, this inscription, because the word that we need may well 00:10:42.921 --> 00:10:48.180 have been not Xenon, but may have been Aston, in which case it would sort of have 00:10:48.181 --> 00:10:51.040 the same relevance for this talk, because there would have been made a 00:10:51.041 --> 00:10:56.380 differentiation between the citizen and the foreigner in terms of what they would 00:10:56.381 --> 00:10:59.000 have to give to the sanctuary of the priest. 00:11:00.749 --> 00:11:03.835 So this is just sort of the overview of the 00:11:03.836 --> 00:11:06.900 exclusions or the special rules about for foreigners. 00:11:07.369 --> 00:11:13.820 And I'm going to show you a few examples that sort of specify Metics. 00:11:15.659 --> 00:11:20.040 Robert Parker in his On Greek Religion said that another class on the fringes of 00:11:20.041 --> 00:11:23.081 mainstream religious life in Greece were the resident foreigners, the Metics. 00:11:23.689 --> 00:11:26.396 But I think they are still less marginal than foreigners, at 00:11:26.496 --> 00:11:29.860 least in the rules, as we, I think, have seen and will see. 00:11:30.449 --> 00:11:35.500 For instance, in this decree that concerns the festival of Hephaestus at Athens from 00:11:35.501 --> 00:11:38.588 the end of the fifth century, we hear that 00:11:38.589 --> 00:11:41.280 they are actually given meat in the sacrifice. 00:11:42.159 --> 00:11:47.400 Similarly, in this regulation, of the Deum of Scamponide, where we also 00:11:47.401 --> 00:11:51.780 hear that the Metics are included in the share of the meat. 00:11:53.529 --> 00:12:00.280 In this regulation from Bagilia, we learn that the Metics are not only 00:12:00.281 --> 00:12:03.860 included in the share of the meat, as you will see on my next slide, 00:12:03.940 --> 00:12:08.600 but also they are included in the production of the meat for the sacrifice. 00:12:08.740 --> 00:12:12.660 They will be given money to raise cattle that will then, if it's good enough, 00:12:12.879 --> 00:12:13.880 be given to the gods. 00:12:14.179 --> 00:12:20.940 And then the meat will be shared between the Metics as well as the citizens. 00:12:22.380 --> 00:12:23.380 Right. 00:12:23.520 --> 00:12:30.520 Now, there are also many instances in which Metics and foreigners are named, 00:12:31.449 --> 00:12:36.020 but are sort of included in sacrificial regulations. 00:12:37.959 --> 00:12:41.540 So, for instance, very famously, this inscription from Oropos, from the 00:12:41.541 --> 00:12:45.460 Emperor Raon, says that actually, if anyone commits an injustice in the 00:12:45.461 --> 00:12:49.380 sanctuary, whether he's a foreigner or a fellow citizen, they have to pay X amount, 00:12:49.540 --> 00:12:51.080 five amount, five drachma here. 00:12:53.019 --> 00:12:55.820 And that also sort of carries on throughout the inscription. 00:12:55.980 --> 00:13:02.400 So here there is no differentiation made between the foreigner or the citizen. 00:13:06.024 --> 00:13:09.661 There's also evidence from some sanctuaries where it's 00:13:09.662 --> 00:13:12.840 seen as a positive thing that foreigners are coming. 00:13:12.841 --> 00:13:17.620 So here in this regulation for the oracular shrine of Apollopropios in 00:13:17.621 --> 00:13:22.340 Magnesia, sorry, near Magnesia and Thessaly, we hear that since more 00:13:22.341 --> 00:13:25.251 foreigners are coming to the oracle, the city should actually 00:13:25.252 --> 00:13:28.280 take more care of sanctuaries, make it look good and better. 00:13:29.159 --> 00:13:34.700 And it also tells that none of the citizens, Metics or foreigners who are 00:13:34.874 --> 00:13:39.740 staying here, are allowed to take or cut the plants, the trees in the sanctuaries. 00:13:39.820 --> 00:13:43.180 So here too, this rule applies to everyone. 00:13:47.094 --> 00:13:49.500 Now I'm going really sort of, this is my problem. 00:13:49.920 --> 00:13:51.260 Very late already. 00:13:51.380 --> 00:13:52.860 So we are in the first century. 00:13:53.554 --> 00:14:00.980 And in this inscription from Praeni that honors Arlus Emilius Zosimos, a benefactor 00:14:00.981 --> 00:14:05.720 to the city, it's very clear that he invites the citizens and resident aliens 00:14:05.721 --> 00:14:07.780 and Romans and foreigners and their slaves. 00:14:07.900 --> 00:14:10.360 So everybody is included here in this tradition. 00:14:10.380 --> 00:14:12.720 The sacrifice that he puts on. 00:14:13.740 --> 00:14:20.100 And then lastly, from Kitsigos, this inscription, which is an honorary 00:14:20.101 --> 00:14:27.080 decree to the princess of Pontus, Antonia Trephina. 00:14:29.289 --> 00:14:31.316 She treats the local inhabitants and foreigners 00:14:31.317 --> 00:14:32.916 with a natural love and so on and so forth. 00:14:32.940 --> 00:14:38.320 So everybody here is also being included in her benefactions. 00:14:39.265 --> 00:14:44.900 Lastly, and this is sort of, I quite like it because it's about the women, of course. 00:14:44.980 --> 00:14:52.520 So this is from the Sanctuary of Panamara and the Hiraia, the Mysteries of Hira, 00:14:52.600 --> 00:14:56.840 which are celebrated in the second century, explicitly say that it is for 00:14:56.841 --> 00:15:02.060 both foreigners and citizenesses that can take part here. 00:15:03.360 --> 00:15:03.856 Right. 00:15:03.880 --> 00:15:06.280 So this is my overview. 00:15:06.480 --> 00:15:09.460 So you've got a bit of an idea, I hope, of what is going on. 00:15:09.461 --> 00:15:10.740 Throughout Greece. 00:15:10.860 --> 00:15:13.620 So I will now focus on the island of Kos. 00:15:13.621 --> 00:15:19.440 And I've chosen that not only because I'm working on the evidence from Kos at the 00:15:19.441 --> 00:15:23.540 moment, but also because, as you can see here, it has the highest amount of sacred 00:15:23.541 --> 00:15:26.840 regulations that are collected in the CGRN corpus. 00:15:26.940 --> 00:15:28.560 So it's quite outstanding in that sense. 00:15:28.969 --> 00:15:30.820 I'll talk a bit more about why that might be. 00:15:31.129 --> 00:15:37.180 But it has 27 entries here, whereas Athens, for instance, has 22 only. 00:15:37.460 --> 00:15:38.360 But it's Athens. 00:15:38.361 --> 00:15:41.140 So I thought this is a good one to look at. 00:15:41.629 --> 00:15:45.448 And so I really went in there without any prejudice 00:15:45.449 --> 00:15:48.360 because that was actually my goal for today. 00:15:49.620 --> 00:15:57.620 And I start with sort of the bigger general festivals and civic sacrifices. 00:15:57.700 --> 00:16:03.360 And here we hear that actually at the occasion of the famous Thanksgiving after 00:16:03.361 --> 00:16:05.362 the victory of the Galatians at Delphi, that the 00:16:05.363 --> 00:16:07.460 Koans had not very much to do with, but never mind. 00:16:07.461 --> 00:16:10.600 And here we hear that the citizens and parochians, 00:16:10.601 --> 00:16:13.400 all those who reside in Kos are to wear crowns. 00:16:13.420 --> 00:16:20.560 So the honor of wearing crowns is extended to everyone, which, of course, 00:16:20.580 --> 00:16:23.060 normally is for the priests and the benefactors. 00:16:23.859 --> 00:16:26.100 And that happens again a hundred years later. 00:16:26.200 --> 00:16:27.420 So that was third century. 00:16:27.500 --> 00:16:31.660 So we are in the second century now where we have a procession for King Ariaratis of 00:16:31.661 --> 00:16:34.051 Cappadocia, where also the citizens and 00:16:34.151 --> 00:16:37.160 parochians, all visitors in Kos are to wear crowns. 00:16:37.209 --> 00:16:41.480 So again, quite inclusionary, if you wish. 00:16:42.249 --> 00:16:46.773 The same applies to sort of some of the general sacrifices 00:16:46.774 --> 00:16:50.940 that are happening at the occasion of the priesthood sales. 00:16:51.669 --> 00:16:56.500 Two examples have come down to us, and they also specifically include that 00:16:57.299 --> 00:17:03.220 the big sacrifice of the city will be held to the health of the citizens, 00:17:03.280 --> 00:17:05.599 citizenesses and those dwelling in the city. 00:17:06.229 --> 00:17:11.420 Similarly, in this case, when the priesthood of Herakles Kalinikos was sold 00:17:11.421 --> 00:17:16.060 at the end of the second century, here too, it's about the health of the 00:17:16.061 --> 00:17:18.301 citizens and citizenesses and those dwelling in the city. 00:17:18.359 --> 00:17:21.339 Not further specified, but probably including everyone. 00:17:23.404 --> 00:17:29.240 Now Kos is quite specific in the way in which it sort of organizes its sacrifices. 00:17:30.539 --> 00:17:35.020 Probably many of you will know that, but there is this idea of the compulsory 00:17:35.021 --> 00:17:38.424 sacrifices that have been sort of rolled out 00:17:38.425 --> 00:17:41.640 in Kos in the third century and second century. 00:17:42.229 --> 00:17:44.529 We have evidence for these compulsory sacrifices 00:17:44.530 --> 00:17:46.720 from the sales contracts for the priesthoods. 00:17:47.849 --> 00:17:50.200 They date roughly from the third to the first century BCE. 00:17:51.109 --> 00:17:54.100 And they are sort of an innovation here in the third century. 00:17:54.120 --> 00:17:56.580 We know very little about what was happening before. 00:17:56.680 --> 00:18:01.540 Some inscriptions refer to earlier arrangements, but very much in the sense 00:18:01.541 --> 00:18:07.600 of, you know, as it has been the tradition, or as in the Nomoi previously stated. 00:18:09.379 --> 00:18:12.420 Arguments have been that Kos sold these priesthoods to secure fresh revenues. 00:18:12.500 --> 00:18:15.500 I'm not going to go down that route because I could talk about this forever. 00:18:15.869 --> 00:18:21.260 But the idea is that after the sinarchism of the city, all of this changed, 00:18:21.980 --> 00:18:26.040 the whole sort of religious life changed, the organization of the structure of the 00:18:26.041 --> 00:18:29.180 sanctuaries and the priesthoods and so on and so forth. 00:18:31.939 --> 00:18:36.720 And Beate Dignas, in 2002 said, actually, it's also about the priestly 00:18:36.721 --> 00:18:38.641 income, which will be raised, which I agree with. 00:18:40.220 --> 00:18:48.220 So, Carbon, Piers and Paul in the CGRN on the general sort of priesthood sales have 00:18:48.221 --> 00:18:51.420 also argued that the sale of a priesthood represented for the polis is a convenient 00:18:51.421 --> 00:18:55.820 way to introduce modifications in cult practice on a regular basis, which I think 00:18:55.821 --> 00:18:58.900 is something we want to keep in mind as well, thinking about the question of what 00:18:58.901 --> 00:19:00.800 kind of evidence are we actually looking at. 00:19:02.120 --> 00:19:06.600 So, who benefited from this whole sort of arrangement? 00:19:07.180 --> 00:19:11.860 Again, Dignas said, the deal between polis and priests was arranged at the expense of 00:19:11.861 --> 00:19:14.457 the private worshipper and certain social groups who 00:19:14.458 --> 00:19:16.680 were obliged to offer more sacrifice than before. 00:19:16.780 --> 00:19:18.820 And I'm, of course, interested in who that is. 00:19:19.029 --> 00:19:24.940 So that could be, if you were, from what we've seen so far, thinking that 00:19:24.941 --> 00:19:28.134 actually this is a way to exclude people, then this is a chance 00:19:28.135 --> 00:19:30.980 to, or to actually make more money out of people coming in. 00:19:31.040 --> 00:19:32.800 That would be the chance to actually do that. 00:19:35.349 --> 00:19:39.900 So the individuals who were obliged to sacrifice, I have sort of classified them. 00:19:40.384 --> 00:19:44.680 On the one hand, we have the sponsored compulsory sacrifices for office holders 00:19:44.681 --> 00:19:47.700 who all had to give sacrifice, but they were paid by the city. 00:19:47.820 --> 00:19:48.820 So that's one thing. 00:19:49.279 --> 00:19:51.540 Then we have the non-sponsored compulsory sacrifices. 00:19:51.560 --> 00:19:52.560 Sorry, it's a mouthful. 00:19:53.159 --> 00:19:59.040 But that is sort of a sacrifice that has to be given at sanctuaries according to 00:19:59.041 --> 00:20:02.480 the profession of an individual, or the value of the civic contract. 00:20:02.779 --> 00:20:07.960 Taking out by individuals, but also that covers a variety of smaller jobs, 00:20:09.199 --> 00:20:11.820 fishermen, tax farmers, soldiers, just to name a few. 00:20:12.020 --> 00:20:15.423 And then we have the non-sponsored compulsory sacrifices 00:20:15.424 --> 00:20:17.780 too, which target individuals demographically. 00:20:17.880 --> 00:20:23.260 So this is looking at women as a group, money emitted individuals and new citizens. 00:20:23.480 --> 00:20:25.660 And this is what I'm really interested in today. 00:20:25.780 --> 00:20:28.480 So that just have a bit of context here. 00:20:29.149 --> 00:20:33.720 So for instance, when we read in the sales contract, for Aphrodite, Panamos and 00:20:33.721 --> 00:20:40.600 Pontia from the beginning of the second century, we hear that all women who are 00:20:40.601 --> 00:20:44.400 marrying in Kos have to sacrifice to Aphrodite. 00:20:45.179 --> 00:20:49.240 And that here is defined as citizen, not I and metics. 00:20:50.354 --> 00:20:54.160 We don't hear about the foreigners, but all women. 00:20:54.260 --> 00:20:57.586 So it could be that they are also included here, 00:20:57.587 --> 00:21:00.160 but then the specification raises questions. 00:21:00.161 --> 00:21:02.560 We can talk about that at the end. 00:21:02.994 --> 00:21:06.600 The other category that is quite interesting is sort of the freed people. 00:21:07.554 --> 00:21:09.948 So the money emitted are to dedicate first fruits 00:21:09.949 --> 00:21:11.709 in the year in which they were money emitted. 00:21:11.780 --> 00:21:15.800 That is again, the same contract or actually an earlier version of the 00:21:15.801 --> 00:21:21.540 contract for Aphrodite, Panamos, and then the temple of Adrasteia Nemesis, 00:21:21.680 --> 00:21:25.480 where individuals were actually freed, money emitted. 00:21:26.139 --> 00:21:28.220 There too freedmen have to sacrifice. 00:21:28.460 --> 00:21:32.960 The reason why I point this out is, because what I tried to say before is that 00:21:32.961 --> 00:21:37.640 everybody is included in one way or another in all sacrifices happening on the 00:21:37.641 --> 00:21:39.880 island, but also these groups are included. 00:21:40.200 --> 00:21:44.319 New citizens too at the sanctuary of Homonoia here have 00:21:44.320 --> 00:21:47.980 to sacrifice at the occasion of becoming a citizen. 00:21:48.779 --> 00:21:51.500 The same is true for Herakles Kalinikos, where they also have to go. 00:21:51.501 --> 00:21:52.456 They have to go twice. 00:21:52.480 --> 00:21:53.960 Same for the money emitted people. 00:21:54.080 --> 00:21:57.276 So, of course, the city is taking the money 00:21:57.277 --> 00:21:59.940 from those who are sort of on the vertical. 00:21:59.941 --> 00:22:02.461 So it's not just about being freed, but also becoming a citizen. 00:22:03.349 --> 00:22:08.360 So, so far, this all looks very much like there is a lot of inclusion cost, 00:22:08.800 --> 00:22:08.976 right? 00:22:09.000 --> 00:22:12.388 So everybody gets a specific rule to themselves, but 00:22:12.389 --> 00:22:14.780 also in the general sacrifices, they are included. 00:22:16.029 --> 00:22:17.660 So are there any exclusions? 00:22:18.939 --> 00:22:23.420 So far, what I could find is only exclusions that are actually related to women. 00:22:23.999 --> 00:22:29.580 So for instance, the priesthood of Dionysus Telophorus explicitly states that 00:22:29.581 --> 00:22:35.360 only, a female citizen can be appointed as an assistant. 00:22:36.110 --> 00:22:37.140 This is not unusual. 00:22:38.669 --> 00:22:41.848 We heard about the Halicarnian priestess who 00:22:41.849 --> 00:22:44.220 has to be a citizen for three generations. 00:22:44.779 --> 00:22:46.520 A bit less difficult here. 00:22:46.700 --> 00:22:51.160 And then in the sacrificial calendar of Halosana, we hear that actually women are 00:22:51.161 --> 00:22:54.700 excluded from the sacrifice of Hestiafamia. 00:22:56.029 --> 00:22:57.360 But that's about it. 00:22:58.054 --> 00:23:00.500 So, where does this lead us? 00:23:01.600 --> 00:23:05.340 I would say that foreigners and medics are treated differently from citizens in some 00:23:05.341 --> 00:23:08.300 places, and in others, they are different from one another. 00:23:08.859 --> 00:23:12.169 So you see that with these rules, internal hierarchies are 00:23:12.170 --> 00:23:14.820 created within the citizenship or within the population. 00:23:15.864 --> 00:23:20.500 But they seem to have been welcomed in civic sanctuaries in general and rituals, 00:23:20.640 --> 00:23:24.380 particularly over time, we see more of those inclusionary inscriptions. 00:23:27.279 --> 00:23:31.800 But we have also seen, that in cults where religious expertise was paid for, 00:23:32.520 --> 00:23:37.600 especially when the priest or priestess profits, there is a difference between 00:23:37.601 --> 00:23:40.540 foreigners, and it's perhaps the most obvious. 00:23:43.309 --> 00:23:46.950 It's difficult, or it was difficult for me to find, you know, 00:23:46.951 --> 00:23:49.900 specific exclusion in the Harbour Sanctuary that I looked at. 00:23:49.960 --> 00:23:53.520 In fact, depending on how we read the evidence, and that's something to be 00:23:53.819 --> 00:23:58.340 debated, it seems that current civic religion is geared towards inclusion. 00:23:58.341 --> 00:24:00.380 Rather than exclusion. 00:24:01.439 --> 00:24:03.500 But as I said, no one size fits all. 00:24:03.700 --> 00:24:07.280 Time, place, historical circumstances, and local habits influence such decisions, 00:24:07.440 --> 00:24:09.760 and they can also change within the same city. 00:24:10.220 --> 00:24:11.220 Thank you. 00:24:17.459 --> 00:24:19.379 Thank you so much, Jolita, for your presentation. 00:24:19.740 --> 00:24:20.740 Any questions? 00:24:22.100 --> 00:24:23.100 Thank you. 00:24:23.719 --> 00:24:25.020 It was fascinating. 00:24:26.819 --> 00:24:34.620 Since I'm working more or less on a similar question now, I have probably one 00:24:34.621 --> 00:24:41.940 parallel, and not really for the exclusion of foreigners, but in a sense, yes. 00:24:42.369 --> 00:24:49.180 I mean, it's an inscription from Olimos, in Melaza 861. 00:24:49.944 --> 00:24:56.720 There is a symbol actually between Melaza and Olimos, and there is this inscription 00:24:56.869 --> 00:25:02.880 from Olimos, in which, I mean, an institution says that those who were 00:25:02.881 --> 00:25:07.520 not allowed to participate in the ancestral cults before the Suum Politeia, 00:25:07.899 --> 00:25:08.920 they're not allowed now. 00:25:09.849 --> 00:25:13.280 So it's, they're trying to exclude all people from Melaza. 00:25:13.889 --> 00:25:19.140 Actually, it's not a case of foreigners, but there are some other parallels. 00:25:19.584 --> 00:25:22.580 I mean, I find some other parallels of exclusion. 00:25:23.139 --> 00:25:25.080 Not sure on cause. 00:25:26.319 --> 00:25:29.274 That's not a case, I mean, at least according 00:25:29.275 --> 00:25:31.860 to me, but, yes, there are some other parallels. 00:25:32.109 --> 00:25:35.160 Also, you can on this, yeah, at PLOS, for example. 00:25:35.320 --> 00:25:37.980 So I can just find them and send it. 00:25:38.080 --> 00:25:39.016 Yeah, that'd be super helpful. 00:25:39.040 --> 00:25:39.376 Yeah. 00:25:39.400 --> 00:25:40.256 Thank you. 00:25:40.280 --> 00:25:41.280 Brilliant. 00:25:44.380 --> 00:25:45.380 No question? 00:25:52.749 --> 00:25:57.064 Can you identify any patterns, regarding the inclusion, 00:25:57.164 --> 00:25:59.560 exclusion of foreigners in the sanctuary patterns? 00:26:00.539 --> 00:26:05.220 I mean, depending on cults, sanctuaries, different places, and so on. 00:26:05.221 --> 00:26:06.520 So, chronologically? 00:26:07.169 --> 00:26:13.020 I think the, the, so, as you probably know very well, sometimes the non-Greek cults 00:26:13.021 --> 00:26:14.780 have exclusions, but for different reasons. 00:26:15.094 --> 00:26:18.680 So you can't have women coming in, or you can't have wearing this, 00:26:18.820 --> 00:26:19.960 or wearing that. 00:26:20.245 --> 00:26:23.940 That, but not really on grounds of ethnicity. 00:26:24.220 --> 00:26:27.320 And actually, I found, I haven't really looked much into the literature, 00:26:27.480 --> 00:26:30.027 but when you look at it, it always assumes that 00:26:30.028 --> 00:26:32.228 foreigners go somewhere, and immediately they sacrifice. 00:26:33.159 --> 00:26:34.340 That's not usually a problem. 00:26:34.341 --> 00:26:37.520 So, in a lot of stories, they just come, and then they sacrifice. 00:26:37.600 --> 00:26:42.440 So this is, where it sort of, yeah, that would also point to the inclusion, 00:26:42.620 --> 00:26:43.056 I think. 00:26:43.080 --> 00:26:44.080 Yeah. 00:26:44.340 --> 00:26:45.116 Thank you. 00:26:45.140 --> 00:26:48.180 Probably depends also, what type of foreigner are we talking about? 00:26:48.660 --> 00:26:49.156 Right? 00:26:49.180 --> 00:26:54.060 If someone wealthy comes, and makes a great sacrifice, it's probably absolutely fine. 00:26:54.240 --> 00:26:55.240 Or if it's a king or so. 00:26:55.660 --> 00:26:56.520 Right? 00:26:56.544 --> 00:26:58.380 But if you have other foreigners. 00:26:59.000 --> 00:27:00.040 There's a pleasure signal. 00:27:00.120 --> 00:27:01.056 Yeah, absolutely. 00:27:01.080 --> 00:27:02.080 Yeah. 00:27:02.240 --> 00:27:02.796 All right. 00:27:02.820 --> 00:27:03.696 Thank you. 00:27:03.720 --> 00:27:04.141 Thank you. 00:27:04.165 --> 00:27:05.165 Nicole. 00:27:07.689 --> 00:27:09.000 So, thank you. 00:27:09.001 --> 00:27:10.001 Thank you very much. 00:27:10.399 --> 00:27:11.940 Thank you for your, for your paper. 00:27:12.040 --> 00:27:13.040 Very interesting paper. 00:27:16.199 --> 00:27:21.461 According to your title, you, you consider,, you 00:27:21.462 --> 00:27:28.140 consider that the differences are upon places. 00:27:30.620 --> 00:27:38.620 But, as far as you quoted, one Roman inscription time, from Panama. 00:27:40.660 --> 00:27:48.660 I was wondering, if you do not see, any chronological evolution, between the 00:27:48.661 --> 00:27:52.572 Hellenistic period, starting in the Hellenistic 00:27:52.612 --> 00:27:56.400 period, but, blooming in, in the Roman period. 00:27:56.640 --> 00:28:00.800 Because, in, Carian Stratonissia, so, Panama. 00:28:01.969 --> 00:28:09.020 We notice, that, the inclusion, of all, category of people, even the 00:28:09.021 --> 00:28:13.552 slaves, in the inscriptions, dated to the Roman period, 00:28:13.553 --> 00:28:21.720 in order to, to make more lavish, festivals, and so on. 00:28:22.139 --> 00:28:25.600 So, do you have, in other places, the same phenomenon? 00:28:27.239 --> 00:28:31.040 I think, just in the one example, from Kitikos, which is exactly what you say. 00:28:31.160 --> 00:28:32.640 So, that seems to be, you are absolutely right. 00:28:32.641 --> 00:28:38.640 So, it is, a sign of the time, to include, more, people. 00:28:38.760 --> 00:28:43.200 That is the one pattern, that I could see, absolutely, a hundred percent. 00:28:43.549 --> 00:28:47.620 But, often, in relation to benefactions, so, to showing off, I also invite, 00:28:48.054 --> 00:28:52.280 the foreigners, I also invite, the, because we have less, policy 00:28:52.281 --> 00:28:56.320 regulated, sacred norms, from that time period, actually, hardly any. 00:28:57.009 --> 00:28:59.080 So, all we have, are these decrees. 00:28:59.120 --> 00:29:05.020 So, it is, yeah, which are, sort of, yeah, indicating, as you say, it is about 00:29:05.021 --> 00:29:08.780 showing off, your wealth, as much as anything else, by including everyone. 00:29:09.900 --> 00:29:10.900 Yeah. 00:29:13.874 --> 00:29:16.100 But, I will have a look, at the Stratonicaia, evidence. 00:29:16.960 --> 00:29:19.980 That is, a really good point, yeah, to use that. 00:29:20.499 --> 00:29:28.020 And, it could be, because, the, stratification, of, provincial societies, 00:29:28.380 --> 00:29:30.580 were different, in the Roman period. 00:29:30.640 --> 00:29:37.540 So, maybe, it could be, an element, to take into account, in the, in the reflection. 00:29:37.860 --> 00:29:38.666 Yes. 00:29:38.690 --> 00:29:39.460 Thank you. 00:29:39.480 --> 00:29:40.456 Yeah, I will, definitely. 00:29:40.480 --> 00:29:41.296 Thank you. 00:29:41.320 --> 00:29:42.320 Thank you. 00:29:44.140 --> 00:29:45.140 Thank you, Nicole. 00:29:45.745 --> 00:29:46.800 Any questions?