Epigraphic Evidence for Cult and Religion in Coastal Demes of Attica1

CHAPTER 2 From Coast to Coast: Epigraphic Evidence for Cult and Religion in Coastal Demes of Attica1

Ilaria Bultrighini

This study originated from a broader research on coastal demes of Attica.2 It deals with sacred aspects of a selected number of rural demes of the Paralia, in order to identify the cults practiced within the boundaries of the various local communities, and to delineate a framework of the forms of worship in the areas of Attica which will be taken into account.3 Although the essential contribution offered by archaeological evidence and literary sources is con- stantly taken into consideration, this paper focuses on the epigraphic material. The demes dealt with form two main groups according to their location within the region: Anagyrous, Lamptrai,4 Anaphlystos and Phrearrhioi on the West coast, and Teithras, Myrrhinous, Halai Araphenides, Prasiai on the East coast of Attica (Fig. 2.1).5 The evidence suggests a widespread practice of cults tightly bound to the land and markedly of non-urban character in the demes situated on the West coast. Here the main worshipped deities appear indeed to be the Nymphs, along with Pan, Hermes, and other divinities deeply related to natural ele- ments and to the rural world, as Hermaphroditos, the Charites, and Cybele. Furthermore, the archaeological evidence demonstrates a massive presence of shrines in the form of rural naiskoi, small sanctuaries on the top of hills, and

1 All dates are bce. 2 The study is part of my PhD research project on coastal demes of Attica, which is now forth- coming as a monograph (“Demi attici della Paralia”) in the Koinos Logos series published by Rocco Carabba. The main work on Attic demes of Paralia is Eliot 1962. Eliot’s essential contribution includes a detailed study of ten demes situated between Halimous and Sounion on the west coast of Attica. For a comprehensive overview on demes of Attica, see Whitehead 1986. 3 On Attic demes’ religion, see above all Mikalson 1977, Whitehead 1986: 176–222, Parker 2005: 50–78 (based on Parker 1987), and Humphreys 2004: 130–196. See also Henrichs 1990: 259–164. Solders 1931 offers a useful catalogue of the literary evidence for cults in the demes, whereas its record of epigraphic evidence is clearly out of date. 4 Lamptrai was a split deme, i.e. it was constituted by two distinct Cleisthenic communities, Upper Lamptrai and Lower Lamptrai, both belonging to Erechtheis during the original ten- phylai period. In the present work, only Lower Lamptrai will be taken into consideration. 5 For Tribe and Trittys assignments and for demes locations, see Traill 1986: 123–149.

Figure 2.1 Map of Attica. Graphic project by G. Kalaitzoglou, Ruhr-Universität Bochum Key to numbers: 1) Anagyrous 2) Anaphlystos 3) Halai Araphenides 4) Lamptrai 5) Myrrhinous 6) Phrearrhioi 7) Prasiai 8) Teithras

sacred caves, which are often located quite far from the demes’ center, thus confirming the peculiar character of religious practices within this area. Even so, significant aspects emerging from some inscriptions indicate connections with State and Panhellenic cults. Conversely, Artemis undoubtedly plays a leading role in the cultic life of demes located on the East coast of Attica. Epigraphic and literary sources agree