Un oracle d’Apollon à Argos

Piérart, Marcel

doi:10.4000/kernos.1002

Cited by 5 publications

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“…23 We also have a firstcentury BC oracle about the Mysteries, issued by the regional Apollo Pythaios. 24 Already in 1932 Wilamowitz wrote that, 'Über Andania und seine Mysterien ist sehr viel geschrieben', 25 but modern studies have not attempted a linear description of the Mysteries. The last scholar to do so, at least to some extent, was the great Martin P. Nilsson (1874Nilsson ( -1969 in a now neglected discussion of 1906.…”

Section: Andaniamentioning

confidence: 99%

“…I.2). This is made almost certain by the stipulation in the law that 'whichever women are to dress themselves in representation of the goddesses must wear the clothes which the sacred men order' (24)(25). It is neither impossible nor improbable that over time the Andanian Mysteries underwent an increasing 'Eleusinisation' of their ritual programme.…”

Section: Andaniamentioning

confidence: 99%

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IV. Greek Mysteries in Roman Times

Bremmer¹

2014

Initiation Into the Mysteries of the Ancient World

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Now that we have looked at the Mysteries in the Classical and Hellenistic period, we will turn to later times but will at first remain in the Greek world, albeit during the period of Roman rule. In the later second century AD the traveller Pausanias described a great number of cults which he called teletai. He never defined this properly, 1 but from his comments and reports it is clear that he was describing Mysteries and that there were many of them on the Greek mainlandhe mentions eleven in Arcadia alone. Unfortunately, in most cases he makes only a few remarks and he consistently refuses to tell us anything about the content of these Mysteries. 2 His reticence means that on the basis of his reports alone we could do little more than list the various instances. As this would not be very helpful, in the first part of this chapter we will instead take a brief look at three of the Mysteries for which we have at least some additional information: those of Lycosura (§ 1.1), Andania (§ 1.2) and Aegina (§ 1.3). All these Mysteries originated before the Romans arrived, but they managed to maintain their existence well into Roman times and, in the case of Aegina, even until the end of antiquity. Inscriptions have given us some extra information about the rituals connected to these Mysteries, though they do not lift the veil on their revelations. The second part of the chapter will look at the Dionysiac Mysteries (§ 2). These Mysteries pose many problems, but they were popular in Roman times, so we cannot pass over them. As with all things concerning Dionysos, 3 we will see that it is hard to reach a consensus on the meaning of his Mysteries or how to interpret them. But first let us turn to Arcadian Lycosura.

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Section: Andaniamentioning

confidence: 99%

Section: Andaniamentioning

confidence: 99%

IV. Greek Mysteries in Roman Times

Bremmer¹

2014

Initiation Into the Mysteries of the Ancient World

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“… 103 For the archaeology see Vollgraff 1956; Morgan and Whitelaw 1991, 83; Hall 1995, 581. For the cult see Piérart 1990; Kowalzig 2007, 145–9.…”

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confidence: 99%

“… 104 Piérart (1990, 326) sees the spread of the cult of Apollo Pythaeus as a result of an Argive cultural influence.…”

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confidence: 99%

The Sanctuaries of Apollo Maleatas and Apollo Tyritas in Laconia: Religion in Spartan–perioikic Relations

Pavlides

2018

Annu. Br. Sch. Athens

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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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Deshours¹

2011

L’été Indien De La Religion Civique

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Un oracle d’Apollon à Argos

Cited by 5 publications

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IV. Greek Mysteries in Roman Times

IV. Greek Mysteries in Roman Times

The Sanctuaries of Apollo Maleatas and Apollo Tyritas in Laconia: Religion in Spartan–perioikic Relations

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