This article examines how religion contributed to the interconnectivity of the large geographical region of Laconia which was under Spartan control for most of the Archaic and Classical periods. With a particular focus on two Laconian sanctuaries, that of Apollo Maleatas and that of Apollo Tyritas, located in the area of the Thyreatis/Kynouria, which had traditionally been a disputed region between Sparta and Argos, it considers how sanctuaries played a part in Spartan–perioikic relations. The votives from the two sanctuaries vary: the sanctuary of Apollo Maleatas is rich in weapon dedications, while that of Apollo Tyritas has a diverse array of offerings, including bronzes, pottery and weapons. I argue that the sanctuary of Apollo Maleatas served as a central gathering place that united the Lakedaimonians, both Spartans and perioikoi, and where they celebrated the military qualities of Apollo. The sanctuary of Apollo Tyritas may reflect Spartan interests in the disputed region from the late seventh/early sixth century, and it too presents evidence for the military preoccupations affecting the area. The warrior-god Apollo, prominently worshipped in Sparta and Laconia, was appropriately offered offensive weapons of spears and arrowheads, both real size and miniature. The Spartans and perioikoi celebrated the Maleateia festival, at the sanctuary of Apollo Maleatas, which presented an opportunity for Spartans and perioikoi to gather together. A Laconian sacred landscape was formed through the celebration of common cults and festivals, thus uniting the centre (Sparta) with the Laconian (and Messenian) countryside.

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It is widely attested that the perioikoi and helots were an important component of the Lakedaimonian army and fought alongside the Spartans especially during the Persian and Peloponnesian Wars. The current study offers a new perspective on the importance of non-Spartans in the Lakedaimonian army by examining the weapon dedications from Laconian sanctuaries and by reviewing the location and importance of forts and fortifications near or at perioikic poleis. It argues that on the basis of finds from Laconian sanctuaries and of the military realities, the use and presence of archers in the Lakedaimonian army should be re-evaluated.

This book examines the hero-cults of Sparta on the basis of the archaeological and literary sources. Nicolette Pavlides explores the local idiosyncrasies of a pan-Hellenic phenomenon, which itself can help us understand the place and function of heroes in Greek religion. Although it has long been noted that hero-cult was especially popular in Sparta, there is little known about the cults, both in terms of material evidence and the historical context for their popularity. The evidence from the cult of Helen and Menelaos at the Menelaion, the worship of Agamemnon and Alexandra/Kassandra, the Dioskouroi, and others who remain anonymous to us, is viewed as a local phenomenon reflective of the developing communal and social consciousness of the polis. What is more, through an analysis of the typology of cults, it is concluded that in Sparta, the boundaries of the divine/heroic/mortal were fluid, which allowed a great variation in the expression of cults. The votive patterns, topography, and architectural evidence permit an analysis of the kinds of offerings to hero-cults and an evaluation of the architecture that housed such cults. Due to the material and spatial distribution of the votive deposits, it is argued that Sparta had a large number of hero shrines scattered throughout the polis, which attests to an enthusiastic and long-lasting local votive practice at a popular level. This book examines the hero-cults of Sparta on the basis of the archaeological and literary sources. It aims to present the local idiosyncrasies of a pan-Hellenic phenomenon, which itself can help us understand the place and function of heroes in Greek religion. Although it has long been noted that hero-cults were especially popular in Sparta, there is little known about the cults, both in terms of material evidence and the historical context for their popularity. The votive patterns, topography, and architectural evidence permit an analysis of the kinds of offerings to hero-cults and an evaluation of the architecture that housed such cults. Due to the material and spatial distribution of the votive deposits, it is argued that Sparta had a large number of hero shrines scattered throughout the polis, which attests to an enthusiastic and long-lasting local votive practice at a popular level. The evidence from the cult of Helen and Menelaos at the Menelaion, the worship of Agamemnon and Alexandra/Kassandra, the Dioskouroi, and others who remain anonymous to us, is viewed as a local phenomenon reflective of the developing communal and social consciousness of the polis. What is more, through an analysis of the typology of cults, it is concluded that in Sparta, the boundaries of the divine/heroic/mortal were fluid, which allowed a great variation in the expression of cults.