Representation in the Greek Temple

J. Wallensten – M. Haysom (eds), Current approaches to religion in ancient Greece. Papers presented at a symposium at the Swedish Institute at Athens, 17–19 April 2008, 269-291 , 2011

One of the most significant subjects questions of debate in Classical Archaeology has been “origin(s) of Greek Temple” for many centuries. Debates on origins of Greek Temple are mentioned in this article as well. However the basic tendency is about what “Greek Temple” is. On the basis of the questions of 'What is temple?' 'What is done in a temple?'; the questions of 'What is the structure named “Greek Temple”?', 'Where is it positioned?' 'How much does it correspond to the verb of worshiping?' are derived and a difficult answer is sought for. Within this framework, origins, meanings of the terms of “naos”, “peribolos”, “temenos” and “bomos” and the manner of producing the hierarchies created by those meanings in our minds become significant "additions" to the structure of the text. Worshipping rituals of polytheistic religions and monotheistic religions and the "difference" between the holy structures realized by those rituals have great role on the meanings given to the metaphoric structure of architecture. Transformation between semantic fictions can be kept together with cohesiveness of "time" defined as the fourth dimension of architecture. Temenos has been the most fundamental element of worshipping from the beginning. Peribolos is the wall lining the framework of sacred area. It is much beyond being a physical wall. It represents hierarchy of millennia as a conceptual framework. Bomos is the place of worshipping, blood and prayer itself. All three are elements of divinity and worshipping. So, what is “naos”? When is it revealed? How does it come to the point where it would represent divinity and worshipping alone in addition to being the most aspired structure of Greek Architecture? How does it transform this singularity into a tradition surviving to date?

Bilgin Kültür Sanat, Ankara, 2018

Chapter I "The space that makes a jug practical is the nihility in its core. Effectiveness of a jug is in its nihility." M. Heidegger Analogy is one of the most significant methods close to definite conclusion among comparison/interpretation methodology of the discipline of archaeology or one of the methodologies. Besides, in the case there are not sufficient epigraphic or written evidences, (e.g. for Classical Periodes) it is almost everything. What about "Reverse Analogy"? Can any analogy that may be performed between dissimilars be an analogy? Can it give trace, context and result? (should it definitely give any result?) Could science be produced through this assessment? Did Aristoteles, one of the most significant figures which establish fundamental structure of Systematic Sciences mean this saying "Similarities in Differences"? Formal similarity of defectiveness!..

Handbook of Archaeoastronomy and Ethnoastronomy, 2014

The use of general descriptive names, registered names, trademarks, service marks, etc. in this publication does not imply, even in the absence of a specific statement, that such names are exempt from the relevant protective laws and regulations and therefore free for general use. While the advice and information in this book are believed to be true and accurate at the date of publication, neither the authors nor the editors nor the publisher can accept any legal responsibility for any errors or omissions that may be made. The publisher makes no warranty, express or implied, with respect to the material contained herein.

Julia Kindt, Rethinking Greek Religion. Cambridge: Cambridge University Press, 2013. Pp. xiii + 235. ISBN 978-0-521-12773-8 (paperback). Julia Kindt's point of departure is the study of Greek religion as an interpretive rather than just a descriptive practice. Recognizing the importance of the focus of the past decades on the institutional and official aspects of Greek religion, Kindt follows those who since the 1990s have critically asked what the concept of polis religion omits and does not see. Thus, her aim is to explore Greek religion " beyond the polis " , focusing on aspects below the polis level concerning belief and personal experience, and above the polis level, concerning ethnic identity. Common for these aspects is that they were for a long time considered impossible to discuss on a scientifically sound level. Chapter 1 looks at the model of polis religion, developed in the vein of Durkheim's 1 concept of religion as linked to the collective and social. One advantage of the model is that it is historical and made it possible for the study of Greek religion to break out of the structuralist, a-historical perspective. Whereas the model has helped highlighting many aspects of Greek religion that had previously been hidden, it is now time to look at those aspects left out or overseen by it. These are both personal and private aspects, such as the consultation of oracles, and ethnic aspects, such as religious identity on a larger scale than the level of the polis. Whereas polis religion is indeed to be seen as crucial for Greek religion, it makes up only part of a whole. Yet, the solution is not to set a division between polis religion on the one hand and " the rest " on the other hand; instead, Kindt sees progress in those studies that focus on the relationship between the city and the " unauthorized " or local religious beliefs and practices (p.24). The model of polis religion has the advantage of providing a structure to the study of Greek religion which as such lacks structure in the form of, e.g., creed. Yet, the danger for this model, as for any model, is that deviants from the model may be seen as exceptions or deviations from a more or less homogeneous picture, rather than extensions of the model (p.35). Chapter 2 deals with the " religious gaze " which is discussed on the basis of the variety of Greek cult statues and divine representations, as they come in iconic and an-iconic types, from precious and elaborate chryselephantine statues to crude xoana made of wood or metal. The concrete source material is the story of Parmeniscus who learns to laugh again, as his expectations of seeing the statue of Leto in an anthropomorphic form are disappointed because her statue at Delos was in fact a primitive xoana. The theoretical material making up the basis for the discussion is on the one hand Elsner's 2 definition of the religious gaze as not being concerned with aesthetics but oriented towards the ritual function of material artefacts, such as cult statues (p.40). On the other hand it is Guthrie's 3 cognitive theory of religion according to which humans (and primates) have a natural inclination for making sense of unknown things, sounds, and phenomena. Elsner points to the important

J. M. Barringer and J. M. Hurwit (eds.), Periklean Athens and its Legacy, 2005

1 5 interpretations of t wo athenian frie zes the temple on the ilissos and the temple of athena nike O l g a P a l a g i a

New Aspects of Religion in Ancient Athens , 2016

Fees are subject to change. This book is printed on acid-free paper and produced in a sustainable manner. ἐρωτηθεὶς ὑπό τινος, τίνι οἱ φιλόπονοι τῶν ῥᾳθύμων διαφέρουσι, εἷπεν ὡς οἱ εὐσεβεῖς τῶν ἀσεβῶν, ἐλπίσιν ἀγαθαῖς. Isocrates, when asked by someone in what the hard working differ from the lazy, said, As those who show respect for the gods differ from those who don't, in their good hopes for the future. Isocrates, fragment 20 ταῦτα δὲ διανοηθεὶς ἔγραφον τὸν λόγον τοῦτον, οὐκ ἀκμάζων ἀλλ᾽ ἔτη γεγονὼς δύο καὶ ἑβδομήκοντα. διόπερ χρὴ συγγνώμην ἔχειν ἢν μαλακώτερος ὢν φαίνηται τῶν παρ᾽ ἐμοῦ πρότερον ἐκδεδομένων. καὶ γὰρ οὐδὲ ῥᾴδιος ἦν οὐδ᾽ ἁπλοῦς, ἀλλὰ πολλὴν ἔχων πραγματείαν.. .. πολλὰ δὲ καὶ τῶν ὑπ᾽ ἐμοῦ πάλαι γεγραμμένων ἐγκαταμεμιγμένα τοῖς νῦν λεγομένοις οὐκ ἀλόγως οὐδ᾽ ἀκαίρως, ἀλλὰ προσηκόντως τοῖς ὑποκειμένοις. Isocrates, 15.10 with ἑβδομήκοντα for ὀγκοήκοντα After having thought about these things, I was writing this book when I was not in my prime but seventy-two years old. Therefore you ought to have some sympathy if it appears a little "softer" than my previous publications. The book was neither easy nor simple but involved a lot of time and effort.. .. Many of the things that were written by me long ago have been mixed in with what is now said, not unreasonably nor inappropriately but in way befitting the topics. ∵ Preface After spending a few years on questions about εὐσέβεια ("proper respect") and ὁσιότης ("religious correctness") in ancient Greek religion, now published in Popular Greek Religion in Greek Philosophy, I decided, one afternoon, to see how ὁσιότης and its cognates, so common in literary and philosophical texts, were used in Athenian epigraphical texts. The search took very little timemere seconds, in fact. It turned out that ὁσιότης and its cognates are quite rare and late on Athenian inscriptions. No person is designated as ὅσιος, and no person is praised for acting ὁσίως. Given the frequency and importance of these terms in philosophical and literary texts, that seemed odd, and it enticed me to investigate a rather wide range of religious terms and their contexts in Athenian inscriptions and led to the results in this book. And ὁσιότης became a mere Appendix. This study and this book would have been impossible without the on-line Searchable Greek Inscriptions, centered at Cornell University and Ohio State University and hosted by The Packard Humanities Institute, without the online Brill Supplementum Epigraphicum Graecum, and without the on-line Thesaurus Linguae Graecae of the University of California, Irvine. For all three I express my deep gratitude to those many who have labored and contributed to create, update, and maintain these precious resources. They can be fully appreciated perhaps only by those who remember their excitement at the invention of the Ibycus by David W. Packard. As my work drew to a close, I benefited greatly from careful readings of the whole or parts of my manuscript by my colleague Elizabeth Meyer and by Angelos Chaniotis, Christopher Faraone, Robert Garland, Edward Harris, and an anonymous reader. They had many suggestions and corrections to offer, and the book was much improved. I owe a special debt of gratitude to Henk Versnel who saw value in the project, encouraged me in it, and promoted its publication. And finally I express my gratitude to Frits Naerebout, Maarten Frieswijk, and Stephanie Paalvast, who accepted the manuscript for the Brill series Religions in the Graeco-Roman World and have seen it through to publication. In 1975 I dedicated my first book to my dear wife Mary, then as now the sine qua non of my life and work, and now I dedicate this book to her, in deepest affection and gratitude for fifty years of marital happiness and of copy-editing, proofreading , and indexing. The abbreviations for periodicals are those listed in The American Journal of Archaeology 95 (1991), 1-16. The following abbreviations for primarily epigraphical publications are largely taken from SEG and from McLean, 2002.387-472. Fuller bibliographic material for all epigraphical entries may be found there.

en.scientificcommons.org

List of Abbreviations xv 1. Jewish Temple religiosity in the Hellenistic and Roman periods 1.1 The Temple of Jerusalem in relation to Israel and the Diaspora 1.2 Rival Temples to the Temple of Jerusalem a. The Jewish temple at Elephantine in Egypt b. The temple of Leontopolis in Egypt c. The Samaritan temple of Gerizim 2. Josephus' perspective on the Palestinian-Jewish schools 2.1 The relative priority of Josephus' historical works 2.2 The Hellenistic-Jewish works of Josephus and the Palestinian-Jewish situation 3. Josephus on the Palestinian-Jewish schools and the literature of Qumran 36 3.1 The Essene hypothesis vi 3.2 Different Essene orders and differentiation of groups in the Damascus Document 3.3 References to Jewish groups in the literature of Qumran 4. The Jewish schools and the Temple in the Maccabean era 4.1 The historical context of Josephus' systematic accounts of the Jewish schools 4.2 The rise of the Jewish schools in the Maccabean era 4.3 Differences between the Jewish schools pertaining to Temple worship and religiosity 4.4 The Temple cult and the crisis of Hellenisation in the Maccabean era 5. The Divide between the Jewish schools in the Hasmonean period 6. The Palestinian-Jewish schools and the Temple in the Roman period 6.1 The Pharisees and the Temple service 6.2 The Sadducees and the Temple service 6.3 The Essenes and the Temple 6.4 A newcomer among the Jewish schools: the 'Fourth Philosophy' 7. Attitudes to the Temple in Jewish Apocrypha and Pseudepigrapha of the Second Temple Period 53 7.1 Testaments a. The Testament of Levi b. The Testament of Moses 7.2 Expansions on Scripture a. The Letter of Aristeas b. Jubilees c. Pseudo-Philo's Biblical Antiquities 7.3 Apocrypha and Pseudepigrapha related to Solomon a. The Psalms of Solomon b. The Wisdom of Solomon 8. Issues concerning the Jerusalem Temple cult contemporary to Paul 8.1 The offering of the Gentiles in a Palestinian-Jewish context 8.2 The purity of the Temple and purity laws 8.2.1 Purity laws concerning the Temple cult 8.2.2. Food laws 9. Summary Chapter Two. The literature of Qumran about the Temple 1. Purity Laws and Separation from the Temple Cult 1.1 4QMMT 1.1.1 The composite text and suggested contexts 1.1.2 The rhetoric of separation in 4QMMT and its addressees 1.1.3 Halakhot pertaining to the Temple cult in 4QMMT 1.1.4 The eschatological perspective of 4QMMT on the Jerusalem Temple and Israel 1.2 The Damascus Document 1.2.1 The text and composition of the Damascus Document 1.2.2 Sectarian self-definition of the Qumran community and differentiation of rules 72 1.2.3 Polemic against the contemporary Temple cult in the Damascus Document 1.2.4 Covenant and Temple in the Damascus Document a. The role of Temple and priesthood in the covenant of the forefathers b. The pesher on Isaiah 24:17 in CD-A IV, 12-19: The three nets of Belial c. The New Covenant and the Temple in the Damascus Document 1.2.5 Offerings for the Temple and sectarian worship in CD-A XI,7-XII,1 vii 2. Visions of the Temple 2.1 The Temple Scroll 78 2.1.1 The text and its sources 2.1.2 The vision of the Temple in the Temple Scroll 2.1.3 Temple architecture and Temple cult in the Temple Scroll 2.1.4 The Temple and the theology of God's presence in the Temple Scroll 2.1.5 The eschatological perspective on the Temple in 11QT a XXIX 2.2 New Jerusalem Text 2.2.1 Fragments of an Aramaic composition 2.2 The vision of the Temple and its worship service in the New Jerusalem composition 3. The Eschatological Temple 3.1 The Eschatological Midrash 3.1.1 The text 3.1.2 Midrash and eschatological Temple in 4Q174 3.1.3 The 'Temple of man' in 4Q174 3.2 The Rule of the Community 3.2.1 The text of the Community Rule 3.2.2 The Community Rule and the Damascus Document 3.2.3 The Temple as a metaphor of the community in the Community Rule 4. Poetical and liturgical texts and temple imagery 4.1 Temple worship and sectarian worship in poetical and liturgical texts 4.2 Songs of the Sabbath Sacrifice 4.2.1 The text 4.2.2 The Earthly Temple in relation to the Heavenly Temple 4.2.3 Heavenly temple imagery in the Songs of the Sabbath Sacrifice 4.3 4QDaily Prayers (4Q503) 4.4 4QWords of the Luminaries 5. Temple Theology and Scripture 5.1 Temple theology in the literature of Qumran 5.2 Qumran temple theology and biblical interpretation 6. Summary 95 Chapter Three. The early Jesus-movement and the Temple

Examines the idea of the embeddedness of ancient Greek religion, suggesting a relational or network model, which focuses on the role of narratives in the shaping and sharing of religious ideas. This is illustrated with a brief examination of the employment of the concept of asebeia in Athenian forensic oratory; the range of meanings and network of concepts in which it was embedded; and, finally, the development of its association with dimensions of individual, civic, and cosmological risks. 'Ancient Greek Religion: "Embedded"... and Embodied' by Esther Eidinow, in C. Taylor and K. Vlassopoulos, eds. Communities and Networks in the Ancient Greek World, Oxford: OUP, 2015; reproduced by permission of Oxford University Press.