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By Petra Pakkanen

Cults, the good Mysteries of Demeter and the cult of Isis, in Hellenistic Greece,
especially in Athens and Delos, as similar to the urban of Athens from the 3rd to the
first centuries BC, have been tested on the foundation of inscriptions, historical literature,
archaeological fabric and examine literature. those cults functionality as examples
characterizing the positive factors of faith in early Hellenistic Athens and the swap in it.
The procedure departs from the equipment used in the heritage of religions and of the
phenomenology of faith, to start with via giving a description of the cults as a foundation and,
secondly, via giving an interpretation of them.
The cult of Demeter had a striking continuity and was once additionally in Hellenistic occasions
a Panhellenic competition and a image for the urban of Athens. The individuals,
administration, funds and expression of this public pageant are tested. The comparable
aspects of the cult of Isis, a newcomer to Athens, are likewise studied. The so referred to as
'mystery nature' of either of those cults is tested from a variety of points, and the
terminus submit quem for the existance of the Mysteries right of Isis in Greece is
determined.
On the point of interpretation the 4 typically approved suggestions characterizing
Hellenistic faith are re-evaluated on the foundation of the fundamental fabric from early
Hellenistic Athens, Delos and parts similar to them. those thoughts are syncretism,
monotheistic development, individualism and cosmopolitanism. Even even though they are generally
used generalisations, it is feasible and useful to reinterpret them.

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Additional info for Interpreting early Hellenistic religion: A study based on the mystery cult of Demeter and the cult of Isis

Sample text

K. Clinton 1 974, 53 suggests that by the end of the 3rd cent BC the lot was no longer the principle applied in the selection of the hierophantes and the dadouchos. The lesser priests of the gene might have been selected according to the same principles as well. To judge from the epigraphical evidence the explicit hieronymy of the offices was quite a late phenomenon. It applied to five priests as strict official observance: hierophantes (from the 3rd or the 4th quarter of the 2nd cent. BC onwards), dadouchos (from the beginning of the 1st cent.

G. SEG XVll, 21 (middle of the 4th cent. 27-30;38-42). 3-4) to all of the major officials who were listed in the text (hierophantes and the dadouchos are missing because the section most probably dealing with them is badly damaged). 48). This charge was to be imposed on the genos of the Kerykes and of the Eumolpidai. IG Il/lll2 1092, ll. 24-30. About the Eleusinian hieropoioi, see below p. 38. These costs are manifold concerning mainly the building activities in the sanctuary: IG Il/lll2 1092 (329/8 BC) lists wages paid, for example, to the architect (1.

1). Tamiai are mentioned throughout the long inscription. 160-161. IG li/1112 1356 (beginning of the 4th cent. BC) lists measures of meat (11. 19) which have to be left to the trapeza (�m & 'tl'\V tpdn:t�av. 1. 18), to the priests of Demeter and Kore for performing sacrificies (1. 16). 202, 209. 3 Thus it could be suggested that at Eleusis, also, the initiates and those who took part in the festival were expected to contribute to the costs which the rites demanded, at least in the form of personal offerings.

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