Enagisma

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The enagisma ( ancient Greek ἐνάγισμα 'sacrifice for the dead' , plural enagismata ) denotes the sacrifice made for "ordinary dead" and heroes in the Greek religion . It includes the sacrifices of animals and various libations and usually took place at the grave of the dead. Enagismata are documented over a period of 1000 years and were subsequently explained in the scholias and other explanatory sources until the 12th century AD.

Other names

Enagizo ( ἐναγίζειν , “bringing the dead sacrifice”), enagismos ( ἐναγισμός , “offering the sacrifice”, the “sacrifice” itself) and enagisterion ( ἐναγιστήριον , the place of the dead sacrifice). The terms appear in the sources in connection with Eschara ( ἐσχάρα stove ), Bothros , entemnein ( ἐντέμνειν cut ), Haimakouria ( αἱμακουρίαι the blood on the grave of αἶμα "the blood" and κορέννυμι "saturate") and Choe ( χοή libations ) which are believed to denote parts of the ritual of sacrifice.

definition

According to LSJ , enagizein means offering sacrifices to the dead, enagisma and enagismos means offering gifts to the dead, and enagisterion means the place where gifts are offered to the dead. Modern science associates the verb enagizein and the corresponding nouns with sacrifices for the dead and heroes . Generally enagizein understood as making holy , place it in the realm of the sacred , or remove them from the area of the living , briefly described by the Latin word facere taboo . It appears in the sources until 300 BC. BC does not have an additional object, which is regarded as an indication of a technical term.

Enagismata were usually performed on the graves of the dead and were used to appease the wrath of those who had often died violently and to avert harm from the living. The sacrifice took place in the night. With a single recorded exception, enagismata were never associated with a sacrificial meal, since the sacrificial animals were completely burned. The exception comes from Heliodorus from a later time.

Until 300 BC The recipients of the enagism based on previous traditions are either "ordinary dead" or heroes. There is no evidence of gods. It could therefore be that this sacrifice was understood as a demarcation from the worship of gods during this period.

After 300 BC In addition to the heroes and "common dead", the gods were added as recipient groups of Enagismata. Nevertheless, in more than a third of the cases during this period, evidence appears that delimits the mortality of the heroes and the divine from one another. During this period, a new element is the context in which the term was used. A distinction must be made between a Greek, a Roman and other contexts in which the enagismata took place. The use of the term had the largest share in the Greek context with 94 out of a total of 127 documents.

Demarcation

In contrast to sacrifices called Thysia , which represent another type of Greek sacrifice, the term Enagisma is used in connection with "common dead" and heroes, while Thysia is used for sacrifices for heroes and gods. A study from 1966 concludes that the relationship between the two terms is that of a technical term ( enagizein ) versus a general term ( thyein ), with the former appearing as an action ( enagismos ) in bad times. The demarcation is particularly evident when both terms are used in opposite directions in the same reference. Sacrifices within the framework of the ruler's cult and imperial cult were not referred to as enagizein , but as thyein .

On an inscription from 123/2 BC It is written that Ephebe were in a procession to the Polyandrion of Marathon . They laid wreaths at the graves of the fallen from the Battle of Marathon and performed an enagism. On the same inscription, Thysia sacrifices for Amphiarus and another hero are listed. The sacrifice for Amphiaros took place in the Amphiarion with a subsequent sacrificial meal and was associated with a recurring festival. The worship of the hero has a long tradition and, in the case of Athens, lasted at least from the 5th century BC. Chr. In the case of the Marathon enagismata, science is unsure whether this specific ritual has been running since the 5th century BC. Has existed since there is no other evidence for it. It is quite possible that the sacrifice for the fallen soldiers in the 2nd century BC BC, because the Ephebe were grouped in a military institution in the past and in the 2nd century BC. Were revived in educational institutions. In addition, the won battle of Marathon revives the proud past of Greek culture in a time of decline. In this example, in contrast to the Thysia offering, the enagism is not associated with a sacrificial meal and festivities. The place of execution is also different. The enagism takes place at the grave of the deceased, the Thysia sacrifice on the other hand in the sacred area ( Temenos ).

Pausanias uses both Enagisma and Thysia to denote sacrifices. When he calls the place of worship Hieron , Temenos , Naos , Alsos ( grove ), Heroon , Kenon erion ( empty hill ), Bomos ( altar ) or Bothros , he calls the sacrifice thyein or Thysia. In those cases in which he connects the place of worship with a burial (Taphos ( grave ), Mnema ( burial place ), Polyandrion , Choma ges), the term for the sacrificial activity is enagizein.

ritual

There are no detailed descriptions of Enagismata in the traditions. The terminology used allows conclusions to be drawn about the type of rituals performed. It is believed that the gifts of an enagism were completely destroyed by burning. This also means that a sacrificial meal could not take place. Enagizein is also associated with various types of libations consisting of wine, melikraton (a type of honey mead), milk and blood, although much less often for heroes. It has been suggested by various scholars that enagizein and its associated nouns can refer to either type of action.

Plutarch describes an enagism for the war dead of Plataiai , which was made annually by the Plataeans on behalf of all Greeks. The tombstones were washed and anointed with myrrh . The bull was slaughtered at the stake by the Archon with a sword, and the fallen Greeks were called to the feast and Haimakouria. Then a libation of water and wine was poured out.

Offerings

A wide variety of animals were chosen as offerings. A black bull was sacrificed to Achilles. Pausanias tells of a lamb and Klearchos performs an enagism in which a fish lover sacrifices small fried fish for his deceased friend. Polybius is the only one who mentions horses as sacrificial animals. Plutarch describes a procession in which a black bull, jugs of wine, milk, oil, myrrh, water and myrtle wreaths were brought to the burial site.

receiver

Before 300 BC There are four records of Enagismata for heroes and nine for "ordinary dead". After 300 BC In addition to the sacrifices for heroes and “common dead”, the gods appear for the first time as recipients in literary sources in 16 of a total of 127 places. Heroes are the most common target audience, with 82 mentions, and victims for "common dead" are listed 29 times. Of the eight surviving enagismata on inscriptions, two were made for those killed in the war, three for heroes from the past and three for deceased private individuals.

"Ordinary Dead"

"Ordinary dead" in the context of the Greek victim are dead that were important to their family and their circle of friends.

Before 300 BC The Attic orator Isaios narrates that a deceased without male offspring would not receive an enagism. This means the annual celebration at the grave of the deceased. This is interpreted to mean that a son was considered a guarantor of the continuity of the cult in the household and its regular implementation. Further evidence for Enagismata for "ordinary dead" indicates that these were up to 300 BC. Were carried out as a recurring event.

After 300 BC It seems that animal sacrifices seldom took place for "ordinary dead". Instead, for example, the tombstone was coated with myrrh and wreaths were laid. For this period there is multiple evidence that enagismata took place in a gloomy atmosphere and were associated with horror.

Heroes

There is no unanimous definition in science of heroes. Depending on the location and topic, opinions differ considerably. In the context of the Greek sacrifice, heroes are defined by a life and death, in contrast to the gods, who are immortal. Compared to the “ordinary dead”, heroes are public persons who have left the framework of the family and immediate acquaintances and who enjoy public interest. Since they are mortal, a grave is assumed. In the face of famous heroes such as Achilles and Heracles, it is easy to forget that many of the hero cults were local in character as opposed to the worship of the gods that was borne by the whole of Greek culture. In particular, war dead were worshiped as heroes.

An enagisma has been handed down alongside many less known heroes for Kalchas , Achilles , Patroclus , Heracles , Hephaestion , and Alexander the Great . The records come from the period after 300 BC. In the case of Alexander the Great and his narrator Herodian from the 3rd century AD, it is worth mentioning the tradition of Plutarch, according to which Alexander the Great sought a cult for him after the death of Hephaistion and the oracle of Ammon decided that Hephaistion could be worshiped as a hero and that a Thysia could be performed. Before the tomb was completed, Alexander the Great attacked and slaughtered the Kossaians. "An act that has been described as an enagism for Hephaistion and can be seen as an extreme form of grave sacrifice."

In the Roman context, well-known personalities received enagismata: Gnaeus Pompeius Magnus , the imperial family, vestals and war dead . Most died violently. The Roman emperor Domitian is said to have held a festival based on an enagism by presenting the guests with dishes that corresponded to the sacrifice. He also had the dishes and platters that were served colored black. Another tradition tells of a conversation between two soldiers at the last meal before the battle. The meal donated by Vitellius and Vespasian was an enagisma , one remarks, adding that they themselves would very soon be sacrificed.

Gods

Enagismata for gods are a late development. The earliest reference is from the 1st century AD. In the Greek context, the recipient group was primarily Chthonic gods . In the other contexts, for example , Flavius ​​Josephus mentions dead sacrifices four times in the Temple of Jahve in Jerusalem .

intention

Many of the recipients of an enagism died a violent death. This includes all those who died in the war, but also murdered people such as Palaimon , who was drowned in distress by his mother. In the 5th century BC BC Herodotus describes the stoning of prisoners of war from Phocis by Etruscans from Agylla . Thereupon the place of the event was cursed and in the need the agylers consulted the oracle of Delphi . The oracle obliged them to Enagismata, Agonen ( sweepstakes to soothe) and horse racing to the anger of the murdered prisoners of war.

The enagism can be interpreted in such a way that its implementation in the hero cult served as a possibility to appease the recipient and to connect them with the dead world so that they could not bother the living.

Sources

The terms are on inscriptions and in literature for a period of about 1000 years, from the 5th century BC. Until the 5th century AD. The total number of documents is around 150.

Inscriptions

With a total of eight inscriptions found so far, the terms rarely appear. The oldest find comes from an Ephebe inscription 123/2 BC. And the most recent inscription is dated between the 4th and 5th centuries AD. Enagismata on inscriptions have come down mainly from the Roman period.

Literary sources

The earliest literary mention is found in Herodotus , who describes sacrifices for heroes. Overall, according to current knowledge, the terms up to 300 BC. Proven 13 times in literary sources.

After 300 BC The mention appears more frequently and reaches its peak in the 1st and 2nd centuries AD. 55 percent of all documents come from the following four authors: Pausanias (30 times), Plutarch (20 times), Philostratos (11 times) and Heliodoros (10 times). The concentration of the use of the term on four authors is interpreted to mean that these authors reflect the antiquarian tendencies of the time in which they were active, and were influenced by them. One of the tendencies of this time was a fascination with the past. Old cults were revived or strengthened and new ones introduced with a reference to the past.

Enagisma and the other terms are found in a considerable number of explanatory sources, such as lexical works and scholia . It mainly lists victims for "ordinary deaths". In some cases they cite an earlier source or refer to a tradition of such rituals in a particular hero cult. Sometimes they use the terms to explain sacrifice to heroes mentioned in other sources such as Thucydides , Pindar or Apollonios Rhodios , although the original sources never used the terms themselves.

literature

  • Jean Casabona: Recherches sur le vocabulaire des sacrifices en grec, des origines à la fin de l'époque classique . Aix-en-Provence 1966. pp. 204-210.
  • Gunnel Ekroth : The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (= Kernos . Supplement volume 12). Center International d'Étude de la Religion Grecque Antique, Liège 2002. ISBN 2-87456-003-0 , ISBN 2-8218-2900-0 ( openedition.org ).
  • Friedrich Pfister : The cult of relics in antiquity . Religious historical experiments and preparatory work (RGVV), Vol. 5,1–2. Giessen 1909-12, pp. 466-480.
  • Jean Rudhardt : Notions fondamentales de la pensée religieuse et actes constitutifs du culte dans la Grèce classique: étude préliminaire pour aider à la compréhension de la piété athénienne au IVme siècle . Geneva 1958, pp. 238-239 and 250-251.

Individual evidence

  1. ^ Gunnel Ekroth: The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period. Liège 2002, Chapter I, Paragraph 2.
  2. ^ A b c Gunnel Ekroth: The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period. Liège 2002, Chapter I, Paragraph 108.
  3. ^ Gunnel Ekroth: The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period. Liège 2002, Chapter I, paragraph 107.
  4. ^ Gunnel Ekroth: The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period. Liège 2002, Chapter I, paragraph 109.
  5. ^ Jean Casabona: Recherches sur le vocabulaire des sacrifices en grec, des origines à la fin de l'époque classique. Aix-en-Provence 1966, pp. 204,205,207.
  6. ^ Gunnel Ekroth: The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period. Liège 2002, Chapter I, paragraph 143,145,152,153,156,160,168,221.
  7. ^ Gunnel Ekroth: The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period. Liège 2002, Introduction, paragraph 6.
  8. ↑ Heliodoros, Aithiopika 3, 3, 3–5; 3,5,2-3; 3,6,1; 3,10,1-3.
  9. ^ Gunnel Ekroth: The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period. Liège 2002, Chapter I, paragraph 174.
  10. ^ Gunnel Ekroth: The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period. Liège 2002, Chapter I, paragraphs 142–144.
  11. ^ Gunnel Ekroth: The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period. Liège 2002, Chapter I, paragraph 146.
  12. ^ Gunnel Ekroth: The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period. Liège 2002, Chapter I, paragraph 161.
  13. ^ Gunnel Ekroth: The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period. Liège 2002, Chapter I, paragraph 147.
  14. ^ Jean Casabona: Recherches sur le vocabulaire des sacrifices en grec, des origines à la fin de l'époque classique. Aix-en-Provence 1966. p. 204.
  15. ^ Jean Casabona: Recherches sur le vocabulaire des sacrifices en grec, des origines à la fin de l'époque classique. Aix-en-Provence 1966. p. 128.
  16. ^ Gunnel Ekroth: The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period. Liège 2002, Chapter I, paragraph 209.
  17. ^ Gunnel Ekroth: The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period. Liège 2002, Chapter I, paragraphs 111–115. For a discussion of the cult of the dead for the fallen in the battle of Marathon in research, see Michael Jung: Marathon and Plataiai: two Persian battles as "lieux de mémoire" in ancient Greece. Vandenhoeck & Ruprecht, Göttingen 2006, pp. 61–66 ( digitized version ).
  18. ^ Gunnel Ekroth: The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period. Liège 2002, Chapter I, paragraph 153.
  19. ^ Gunnel Ekroth: The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period. Liège 2002, Chapter I, paragraph 176.
  20. ^ Gunnel Ekroth: The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period. Liège 2002, Chapter I, paragraphs 109 and 145.
  21. ↑ a b Plutarch, Aristeides 21: 2-5.
  22. ^ Gunnel Ekroth: The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period. Liège 2002, Chapter I, paragraph 172.
  23. ^ Gunnel Ekroth: The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period. Liège 2002, Chapter I, paragraph 163.
  24. ↑ Pausanias 2,10,1.
  25. ^ Gunnel Ekroth: The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period. Liège 2002, Chapter I, paragraph 169.
  26. ^ Klearchos fragment 58. In: Fritz Wehrli : The school of Aristoteles. Vol. 3, Issue 2: Klearchos. 2nd, supplemented and improved edition. Schwabe, Basel 1969 (collection of the fragments of the Klearchos with commentary).
  27. ^ Gunnel Ekroth: The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period. Liège 2002, Chapter I, paragraph 140.
  28. ↑ Polybios, Historíai 23,10,17.
  29. ^ Gunnel Ekroth: The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period. Liège 2002, Chapter I, paragraph 174.
  30. ^ Gunnel Ekroth: The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period. Liège 2002, Chapter I, paragraph 172.
  31. ↑ a b Herodotus 1.167 and 2.44; Pseudo-Aristotle de Mirabilibus Auscultationibus 840a. Retrieved February 10, 2020 . ; Aristotle Politics 58.1.
  32. ↑ Aristophanes , Tageistai fr. 504.12, Poetae Comici Graeci III, 2; Isaios 2.46; 6.51; 6.65; 7.30; Kleidemos , The Fragments of the Greek Historians 323 F 14; Dieuchidas of Megara , The Fragments of the Greek Historians 485 F 7; Klearchos by Soloi fr. 48 in: Fritz Wehrli : The school of Aristotle. Vol. 3, Issue 2: Klearchos. 2nd, supplemented and improved edition. Schwabe, Basel 1969 (collection of fragments from Klearchos with commentary); Diphilus (poet) fr. 37, Poetae Comici Graeci V.
  33. ^ Gunnel Ekroth: The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period. Liège 2002, Chapter I, paragraph 146.
  34. ^ Gunnel Ekroth: The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period. Liège 2002, Chapter I, paragraph 125.
  35. ^ Gunnel Ekroth: The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period. Liège 2002, Introduction, paragraph 22.
  36. ↑ Jesse 2.46.
  37. ^ A b Gunnel Ekroth: The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period. Liège 2002, 1,139.
  38. ^ Jean Casabona: Recherches sur le vocabulaire des sacrifices en grec, des origines à la fin de l'époque classique. Aix-en-Provence 1966, pp. 204-205.
  39. ^ Gunnel Ekroth: The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period. Liège 2002, 1.178.
  40. ^ Gunnel Ekroth: The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period. Liège 2002, 1.177.
  41. ↑ Aelius Aristides Lament over Smyrna , which was destroyed by an earthquake 8; Lukian of Samosata , cataplus 2; Plutarch, quaestiones Romanae 270a.
  42. ^ Gunnel Ekroth: The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period. Liège 2002, 1,180.
  43. ^ Gunnel Ekroth: The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period. Liège 2002, Introduction, paragraphs 21-23.
  44. ^ Gunnel Ekroth: The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period. Liège 2002, chapter 1, paragraph 152.
  45. ↑ Strabo 6,3,9.
  46. ↑ Diodorus 17:17, 3; Strabon 13,1,32; Cassius Dio , Epitome 78,16,7; Flavius ​​Philostratos , vita Apollonii 4.16; Flavius ​​Philostratos, Heroicus 52.3; 53.8; 53.13; 53.15; 53.17; 53.19.
  47. ↑ Strabon 13,1,32.
  48. ↑ Libraries of Apollodorus 2,5,1; Plutarch, De Herodoti malignitate 857d ; Ptolemy Chennos 3:12; Pausanias 2,10,1.
  49. ↑ Plutarch, Alexander 72.3; Arrian , de expeditione Alexandri 7,14,7.
  50. ↑ Herodian , Ab excessu divi Marci 4,8,7.
  51. ^ Gunnel Ekroth: The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period. Liège 2002, Chapter I, paragraph 152.
  52. ↑ Plutarch, Alexander 72: 3-4.
  53. Jump up ↑ A People in the West of Media . Duane W. Roller: A Historical and Topographical Guide to the Geography of Strabo 11,13,6. Retrieved February 18, 2020 .
  54. ^ Gunnel Ekroth: The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period. Liège 2002, Chapter I, paragraph 155.
  55. ^ Gunnel Ekroth: The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period. Liège 2002, Chapter I, paragraph 184.
  56. ↑ Cassius Dio, Epitome 67,9,3.
  57. ↑ Cassius Dio, Epitome 64,13,5.
  58. ^ Gunnel Ekroth: The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period. Liège 2002, Chapter I, paragraph 185.
  59. ^ Gunnel Ekroth: The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period. Liège 2002, Chapter I, paragraph 190.
  60. ^ Gunnel Ekroth: The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period. Liège 2002, Chapter I, paragraph 189.
  61. ^ Gunnel Ekroth: The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period. Liège 2002, Chapter I, paragraph 191.
  62. ^ Gunnel Ekroth: The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period. Liège 2002, Chapter I, paragraph 126.
  63. ↑ Herodotus 1,167.
  64. ^ Gunnel Ekroth: The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period. Liège 2002, Chapter I, paragraphs 128–129.
  65. ^ Gunnel Ekroth: The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period. Liège 2002, Chapter I, paragraph 143,157-160.
  66. ^ Gunnel Ekroth: The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period. Liège 2002, Chapter I, paragraphs 107–224.
  67. ^ Gunnel Ekroth: The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period. Liège 2002, Chapter I, paragraphs 125–126.
  68. ^ Gunnel Ekroth: The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period. Liège 2002, Chapter I, paragraphs 127 and 139.
  69. ^ Gunnel Ekroth: The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period. Liège 2002, Chapter I, paragraph 147.
  70. ^ Gunnel Ekroth: The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period. Liège 2002, Chapter I, paragraph 151.
  71. ^ Gunnel Ekroth: The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period. Liège 2002, Chapter I, paragraphs 207 and 211.
  72. ^ Gunnel Ekroth: The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period. Liège 2002, Chapter I, paragraph 198, detailed list: paragraph 197.
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