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Intervention Summaries Intervention Summaries International Colloquium “Naming and Mapping the Gods in the Ancient Mediterranean. Spaces, Mobilities, Imaginaries” March 25-27, 2020 Toulouse (France) Table of contents Space as an Onomastic Trait .......................................................................................................................... 2 Papers ......................................................................................................................................................... 3 Posters ...................................................................................................................................................... 23 Naming the Space of the Gods .................................................................................................................... 25 Papers ....................................................................................................................................................... 26 Posters ...................................................................................................................................................... 33 The Ways of Presenting the Gods in Space ................................................................................................. 36 Papers ....................................................................................................................................................... 37 Posters ...................................................................................................................................................... 64 Putting the Gods and Places in Equation ..................................................................................................... 67 Papers ....................................................................................................................................................... 68 Sanctuaries and the Emergence of Towns ................................................................................................... 95 Papers ....................................................................................................................................................... 96 Posters .................................................................................................................................................... 107 Urban Religions ......................................................................................................................................... 109 Papers ..................................................................................................................................................... 110 Posters .................................................................................................................................................... 116 Off Session ................................................................................................................................................. 119 Posters .................................................................................................................................................... 120 Author Index .............................................................................................................................................. 123 1 Space as an Onomastic Trait 2 Papers 3 Toponymic Epiclesis in the Iliad: The Cases of Zeus, Apollo, and Athena Mary Bachvarova Willamette University – United States In the Iliad only Zeus, Apollo, and Athena are called upon in prayers. Intriguingly, these are the three gods who are presented in the Iliad as existing in multiple instantiations – and in the very prayers in which the worshippers demand their aid, competing for their favor against the opposing side. I explore thirteen times gods are given toponymic epicleseis in the Iliad – and two times when a deity is not – against the background of the Late Bronze Age Near Eastern practice of designating gods as belonging to a particular locality. Among Bronze Age Anatolians and Levantines, designating deities only with toponymic epicleseis was the norm, and the usage reappeared in Roman-era Anatolia. Hittite prayers and treaties present multiple regional storm-gods, IŠTARs, or LAMMA-gods appearing in divine witness lists, a practice paralleled in Hellenistic treaties from Crete. Both instances suggest continuity otherwise undetectable across centuries. Thus, we can begin with the surmise that toponymic epicleseis for Greek gods were at home in Archaic genres that wished to invoke a deity's regional loyalty, not only treaties but also prayers against a foreign enemy. This banal observation leads to interesting conclusions when examining the use of toponymic epicleseis in the Iliad, because it allows us to examine how commonly recognized divine personalities were imagined operating when both sides in a conflict could claim the loyalty of his or her regional instantiation. Additionally, it permits us to explore the prehistory of the Homeric poetic tradition, particularly the consequences of a storyline attached to a regional god being transferred across space and cultures via a shared supralocal divine role. Agamemnon in a public prayer before battle addresses Zeus as a neutral observer, “living in the sky” (2.412- 18), but Achilles pleads with him as a Dodonian god when privately praying for Patroclus' safety (16.233- 48). Moreover, both sides address him as ruling over Mt. Ida, thus specifying him as city-god of Troy: Priam, for an augural omen (24.308-13); Agamemnon, before an oath taken by both sides (3.276-91), referenced by both sides (3.320-3). Hittite prayers around international oath-taking ceremonies elucidate the latter usage. The Greco-Anatolian god Apollo is called on alone only by Anatolians, but he is further sub-divided into Troadic (1.37-42, 1451-6) and Lycian (4.119-21, 16.514-26) instantiations. The first occurs in a section of the text argued to originate in a separate hymn to Sminthean Apollo; the second can be connected to an early Milesian Panionic phase of the Homeric tradition, where Apollo was the city god and Lycians were founding heroes. Athena is referred to as a regional goddess only with the recondite epiclesis Alalkoneis (4.8, 5.908), in episodes bringing attention to her loyalty to the Achaeans. Otherwise successfully called by Achaeans (5.115-20, 10.278-82, 284-94, 462-4, 23.770), she is the recipient of an unsuccessful prayer by the Trojan priestess Theano (6.305-10). In this episode with strong Near Eastern parallels, she is referred to as (e)rusiptolis, rather than explicitly as Troy's goddess, a significant change from the Mesopotamian antecedents involving city goddesses. Keywords: Iliad; prayers; treaties; Zeus; Athena; Apollo 4 La façon crétoise des dieux crétois d'habiter l'espace Pierre Brulé LAHM – University of Rennes II – France Magas, roi de Cyrène, traite avec la minuscule confédération des Oréioi du centre de la Crète (280-250 ; Bengston, 468, l. 15 s.). La liste des dieux pris à témoin est inhabituellement courte[1] : Diktynna figure en tête. Les dieux qui la suivent, son sunnaos et celui qui « habite » le « district » de Poikilasion sont anonymes. La fin de la liste qui est plus conforme aux habitudes des traités crétois nomme Zeus Krètagenès[2] puis « tous les dieux et déesses ». De façon fort différente, de nombreux traités épigraphiques contiennent des listes beaucoup plus longues. En voici deux exemples, le premier dans la Crète occidentale : Éleutherne – Cnossos – 300-250 : Zeus [Agoraios et Zeus Ida]tès et [Zeus Oratrios ? et Zeus] Théna[tas - ...- et] Athé[na Polias et] Poséidon et [Apollon Del]phinien et Apollon Pythien et Apollon Bilkô[nios et Apoll]on Sasthraios et [Artémi]s et Arès et Aphrodi[te et Latô et Herm]ès et [Hélios. Le second dans la Crète orientale : Hiérapytna – Lato - 111/0 - Zeus Krètagenès et Héra et Zeus Diktaios et Zeus Oratrios et Poséidon et Amphitrite et Athéna Ôleria et Eileithyia et Apollon Pythien et Latô et Artémis et Arès et Aphrodite et Hermès et les Courètes et les Nymphes et tous les dieux et déesses. Une remarque suffit ou plutôt une question : est-ce par hasard que la première liste cite un Zeus Idatès et la seconde un Zeus Diktaios ? Ces deux exemples, rapprochés de celui des Oréioi (et d'autres !), dans le cadre « fermé » d'un monde insulaire, fourniront le point de départ d'une analyse pouvant déboucher sur une interprétation topographique et géographique du choix de certaines épiclèses dans ces listes de dieux-témoins. Mais il faudra pour cela, préalablement, compléter cet examen par un retour sur le caractère fort concret du serment en Grèce ancienne[3]. [1] J'ai déjà consacré une étude à ces listes, dans le monde grec d'une façon générale et en particulier en Crète. Le tableau des pages 356-357 de ma Grèce d'à côté rassemble les listes connues de moi à l'époque de son édition (2007). D'autres listes, que j'inclurai dans mon corpus, de même origine et de contenus analogues sont venues s'ajouter à cette singulière documentation. [2] Quand le monde grec désigne très généralement les dieux des serments sans distinction épiclétique, c'est au contraire l'usage crétois pérenne et commun. [3] Je m'appuierai sur mon exposé récent sur ce sujet à un colloque de Poitiers (à paraître). Keywords: onomastique divine; toponymie; géographie politique; concrétude des serments; « régionalisme » crétois 5 Nommer et cartographier les dieux : observations sur la diffusion, l'utilisation et la signification des attributs
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