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Kernos, 31 | 2018 [En Ligne], Mis En Ligne Le 05 Décembre 2018, Consulté Le 19 Avril 2021 Kernos Revue internationale et pluridisciplinaire de religion grecque antique 31 | 2018 Varia Édition électronique URL : http://journals.openedition.org/kernos/2566 DOI : 10.4000/kernos.2566 ISSN : 2034-7871 Éditeur Centre international d'étude de la religion grecque antique Édition imprimée Date de publication : 1 décembre 2018 ISBN : 978-2-87562-055-2 ISSN : 0776-3824 Référence électronique Kernos, 31 | 2018 [En ligne], mis en ligne le 05 décembre 2018, consulté le 19 avril 2021. URL : http:// journals.openedition.org/kernos/2566 ; DOI : https://doi.org/10.4000/kernos.2566 Ce document a été généré automatiquement le 19 avril 2021. 1 SOMMAIRE Éditorial Éditorial André Motte et Vinciane Pirenne-Delforge Études Herodotus on Sacred Marriage and Sacred Prostitution at Babylon Eva Anagnostou‑Laoutides et Michael B. Charles Revelation, Narrative, and Cognition: Oracle Stories as Epiphanic Tales in Ancient Greece Julia Kindt Les grains du sacrifice. Le lancer d’orges dans la pratique sacrificielle en Grèce ancienne Stéphanie Paul Regionality and Greek Ritual Norms Robert Parker The Lost Priestesses of Rhodes? Female Religious Offices and Social Standing in Hellenistic Rhodes Juliane Zachhuber A Dedication of a Naos to Skorpon’s Ourania in Ascalon (Ashkelon) Avner Ecker, Hannah M. Cotton, Saar Ganor et David J. Wasserstein A Dedication of a Naos to Skorpon’s Ourania in Ascalon (Ashkelon) — Illustrations Avner Ecker, Hannah M. Cotton, Saar Ganor et David J. Wasserstein Ganymède ou l’immortalité en jeu Véronique Dasen Encountering Pan in the Wilderness: a Small Chous in the Benaki Museum Victoria Sabetai Chronique des activités scientifiques Epigraphic Bulletin Epigraphic Bulletin for Greek Religion 2015 (EBGR 2015) Angelos Chaniotis Kernos, 31 | 2018 2 Chronique archéologique Chronique archéologique de la religion grecque (ChronARG) Alain Duplouy, Chatzivasiliou Despina, Valeria Tosti, Michael Fowler, Kalliopi Chatzinikolaou, Emmanuel Voutiras, Thierry Petit, Ilaria Battiloro, Massimo Osanna, Nicola Cucuzza et Alexis D’Hautcourt Revue des Livres Comptes rendus et notices bibliographiques Inner Purity & Pollution in Greek Religion. Volume 1: Early Greek Religion Saskia Peels‑Matthey Greek Gods Abroad: Names, Natures, and Transformations Sylvain Lebreton Quand naissent les dieux. Fondation des sanctuaires antiques : motivations, agents Alaya Palamidis L’Héra de Zeus. Ennemie intime, épouse définitive Dominique Jaillard Dionysos in Classical Athens. An Understanding through Images Hélène Collard Animal Sacrifice in Ancient Greece Zoé Pitz Cult Material. From Archaeological Deposits to Interpretation of Early Greek Religion Graham Cuvelier Hallowed Stewards: Solon and the Sacred Treasurers of Ancient Athens Floris van den Eijnde The Athenian Agora. Results of Excavations Conducted by The American School of Classical Studies at Athens Vinciane Pirenne-Delforge Comincio a cantare. Contributi allo studio degli Inni Omerici Maria Vamvouri Ruffy La Tragédie chorale : poésie grecque et rituel musical Benjamin Acosta‑Hughes La Jeune Fille et la sphère. Études sur Empédocle André Motte De la crise naquirent les cultes. Approches croisées de la religion, de la philosophie et des représentations antiques Alaya Palamidis Lire les mythes. Formes, usages et visées des pratiques mythographiques de l’Antiquité à la Renaissance Claude Calame Kernos, 31 | 2018 3 La adivinación en los papiros mágicos griegos Athanassia Zografou Arbres filles et garçons fleurs. Métamorphoses érotiques dans les mythes grecs Cindy Pichon Au miroir des bienheureux. Les émotions positives et leurs représentations en Grèce archaïque Philippe Borgeaud La religion grecque dans les cités à l’époque classique Zoé Pitz Thésée et l’imaginaire athénien. Légende et culte en Grèce antique Vinciane Pirenne-Delforge Actes de colloques, ouvrages collectifs et anthologies Revue des actes de colloques, ouvrages collectifs et anthologies Ouvrages reçus à la rédaction Revue des ouvrages reçus Revue des Revues Revue des revues Hélène Collard et Zoé Pitz Kernos, 31 | 2018 4 Éditorial Kernos, 31 | 2018 5 Éditorial André Motte et Vinciane Pirenne-Delforge 1 La moisson des articles de ce 31e volume atteste une fois encore la dimension internationale et pluridisciplinaire de Kernos, avec des auteurs menant leurs recherches en Belgique et en Grèce, en Angleterre et en Suisse, en Israël et en Australie, et des thématiques qui touchent à divers types de corpus documentaires, qu’ils soient littéraires, iconographiques, épigraphiques ou archéologiques. Sur ces deux derniers plans, le Bulletin épigraphique élaboré par Angelos Chaniotis est toujours fidèle au rendez-vous et le présent volume voit revenir la Chronique archéologique, que nous n’avions pas pu publier l’an dernier. Nous remercions vivement les collègues qui prennent le temps de consacrer un temps précieux à ce travail bénévole qui est tellement utile pour tous ceux qu’intéresse le polythéisme grec. Comme nous l’annonçons depuis quelque temps, à l’heure du numérique, il faudra que le format de cette Chronique se modifie, mais la réflexion est toujours en cours à ce sujet. 2 Enfin, nous avons le plaisir d’annoncer qu’est sorti de presse voici quelques semaines le 32e volume des suppléments de Kernos sous le titre Purity and Purification in the Ancient Greek World et sous la direction de Jan-Mathieu Carbon et Saskia Peels-Matthey. Il s’agit de la publication des actes du XIIIe colloque du CIERGA qui s’était tenu à l’Université de Liège en octobre 2013. AUTEURS ANDRÉ MOTTE président du Comité de rédaction vice-président du CIERGA Kernos, 31 | 2018 6 VINCIANE PIRENNE-DELFORGE directrice secrétaire générale du CIERGA Kernos, 31 | 2018 7 Études Kernos, 31 | 2018 8 Herodotus on Sacred Marriage and Sacred Prostitution at Babylon Eva Anagnostou‑Laoutides and Michael B. Charles In this article, abbreviations follow the “Liste des périodiques” in L’Année philologique. Other abbreviations are as per OCD 3. Translations of ancient texts are attributed to their respective translator as they are used. Introduction 1 The article examines two passages in Herodotus: a) his description of the ziggurat at Babylon (1.181.5–182.1–2 and 1.199), which has been often quoted as corroborating evidence for the practice of “sacred marriages” in the ancient Near East;1 and b) his description of the custom of Babylonian temple prostitution at 1.199, which locus has generally been interpreted as a claim that all Babylonian women were required to prostitute themselves once in their life for religious purposes.2 Although Herodotus’ purported ethnocentrism, as advanced by earlier Herodotean scholars, has been seriously challenged in more recent scholarship,3 the aforementioned loci are still used as evidence of Herodotus’ supposed inherent bias against what he allegedly imagined as the culturally inferior peoples of the East, or at the very least, his uncritical reliance on earlier Greek writers espousing such viewpoints.4 Thus, in line with recent more nuanced readings of the Histories, it is possible to argue that, with respect to the two loci of interest to us, Herodotus did not wish to criticize the Babylonians — or Near Eastern peoples in general for that matter — on an ethnic basis, but rather was trying to make a general comment about the extremes of human nature and religious superstition. Moreover, the alleged Greek bias against the Babylonians as one of the oriental peoples supposedly lacking the cultural sophistication of the Greeks seems to have been imposed on Herodotus’ text by later authors writing under the Roman Empire, such as Strabo and Curtius Rufus (discussed below, p. 18–20). Their views were further privileged and propagated by modern scholars of the nineteenth and twentieth centuries, who had in mind Aristotle’s explicit bias against oriental peoples,5 and who read Herodotus’ work through a distinctly colonial lens. It is important to note that our Kernos, 31 | 2018 9 observations are limited to the topics of “sacred marriage” and “sacred prostitution” and therefore, we do not wish to deny Herodotus’ cultural bias in the Histories in general — in our view, each Herodotean narrative suspected of bias deserves to be examined in its own right. 2 The “sacred marriage” ritual,6 staged by Near Eastern kings since the time of the Sumerians as a means of establishing their rule or re-affirming divine patronage, has been often perceived as a primitive way of worshipping the divine and, accordingly, as symptomatic of the lack of sophistication of the early societies that celebrated it.7 The surviving royal hymns and inscriptions reporting the ritual refer in very explicit language to the passionate sexual affair between the king and the goddess Inanna, which was modeled on the affair of the goddess with her divine consort Dumuzi.8 In the ritual re-enactment of this affair, the king played the role of Dumuzi, and the priestess that of the goddess — hence they were allegedly expected to have actual rather than merely symbolic sexual relations during the ceremony.9 In this vein, Smith defined “sacred marriages” as “sexual relations between humans as a ritual imitation of sexual relations on the divine plane, designed to promote fertility, or symbolic representation or evocation of these sexual relations.”10 Indeed, the ritual was part of the annual re- establishment of the cosmic order during the New Year Festival, for which the king was responsible. The “sacred marriage” demonstrated the king’s exclusive privilege to modulate the fertility of the goddess and
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