Polis Religion
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Polis Religion? CHRISTIANE SOURVINOU-INWOOD
Direct and full participation in religion was limited to citizens of each Polis, with others
able to participate only with the help of a citizen.
Religious communities and sacra were limited to one's own Polis or ethnos, with others
participating as foreigners.
The Delphic Polis was a major center for inter-polis religious interaction and was seen as
a sanctuary where special privileges could be granted to benefactors.
Cults may be classified based on their worshipping group, with central polis cults
encompassing the whole Polis and the geographical, social, political, and symbolic center
of the Polis.
The Apatouria and Apellai were major polis festivals for the admission of new members
into the phratries.
The chief deities of all phratries in Athens were Zeus Phratrios and Athena Phratria, and
both had temples in the Agora.
The cult of Apollo Patroos was perceived as a cult of the phratries administered by the
gene and a cult of the Polis as a whole.
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The same main deities among all phratries in Athens suggest a central articulation of cult.
There was a connection between the cultic nexus, phratries, and the formation of the
Polis. Top of Form
Priests would serve under the Polis.
o
The role of priests was to mediate between gods and men.
Offerings, endowments, property rents, and cult fees often financed cults.
Slaves were not permitted in certain shrines and spaces.
Questions:
1.
How did Polis mediate the individual's participation in the PanHellenic cult in
classical Greek religions? (
Sourvinou-Inwood p.
16).
In classical Greek religion, the Polis (city-state) played a crucial role in mediating the
individual's participation in the panhellenic cults, which were religious practices that were
recognized and practiced by all Greek city-states. The first instance involved consultation of
oracles. Additionally, the Polis would send theories to the sanctuaries
(
Sourvinou-Inwood
16).
Through this system, the Polis helped to foster a sense of common identity and shared religious
practices among its citizens.
What was the significance of polis festivals within the cults? (Page 27)
Festivals such as
Panethanaia connected the Polis to some of the central shrines. Greece's cults also helped express
social relationships and bonds (Sourvinou-Inwood
27). In this case, new polis subdivisions were
created.
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Notes on Price: Authority, control, and crisis
-Polytheism is an openly religious organization, but this view is inaccurate.
-The lack of dogmas in polytheism did not mean all was allowed, and the multitude of
gods was not open-ended.
-Tolerance in religious matters was a state policy in the 18th century.
Priesthoods could be limited to members of particular lineages, which might lead to
specialization.
-In democratic Athens, new cults and priesthoods were open to all Athenians appointed
by lot.
The consultation of oracles by the state was a form of appeal to religious authority in
ancient Greece, especially the oracle at Delphi.
This practice was standard in the archaic period, where cities like Cyrene and Athens
consulted Delphi about important matters like founding a new city and responding to
Persian threats.
Consultations of oracles on key political matters became less common in the
conventional period of democratic debate within the state. However, some states
continued to consult Delphi and other oracles.
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Meetings of Athenian assemblies and councils started with religious rituals and offerings.
-Citizens and magistrates controlled the religious life of the community
-Civic adoption of the foreign cult was unique to Athens
-Political and religious change often went hand in hand
-Solon's reforms in 594 BC had an important religious dimension, including the
publication of the state's sacrificial calendar
-The Athenian demos were protective of their religion and showed this in cases where
religion was threatened or challenged
-The law against impiety (asebeia) applied to activities that offended gods
-The Athenian democracy was not as liberal or open-minded as thought to deviant actions
and opinions
-The trial of Andocides in 400 for supposed breaching of a decree
o
The trial consisted of arguments from both sides, with the prosecution arguing for
the complete need to punish impiety.
Question 1: What were the central roles of priests in Greek city-states? (Page 67)
Simon Price argues that priests in Greek city-states were central figures who held
significant religious, economic, and political power. They served as state superintendents of
religion, helped with the upkeep of temples, and were civic magistrates during religious festivals
(Price 67). They also presided over rituals, especially sacrifices (68). They also served as
intermediaries between the gods and the community, performed sacrifices and offerings, and
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managed temple resources and personnel. The cult priests were thus central figures during
religious festivals and were essential for the proper functioning of the system of religion.
Question 2: Apart from Priests, Greek religion had oracles that played an important role.
During this period, how important were oracle consultations? (Page 73)
Oracles were believed to be able to appeal to religious authority and provide guidance
and advice to individuals and city-states on important matters, such as political decisions,
military strategy, and personal affairs (Price 73). People would often consult oracles to seek
divine guidance and make important decisions. The most famous oracle in ancient Greece was
the Oracle of Delphi, considered the most authoritative and consulted by individuals and city-
states from all over Greece. Oracle consultations were a central aspect of religious and cultural
life in ancient Greece and played a significant role in shaping the religious and political
landscape of the time.
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Works Cited
Christiane Sourvinou-Inwood.
"What is Polis Religion?" and "Further Aspects of Polis Religion"
in
Oxford Readings in Greek Religion
(edited by
Richard Buxton
2000)
Price, Simon RF, and Simon Price.
Religions of the ancient Greeks
. Cambridge University Press,
1999.
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