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THE SANCTUARY at EPIDAUROS and CULT-BASED NETWORKING in the GREEK WORLD of the FOURTH CENTURY B.C. a Thesis Presented in Partial

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THE SANCTUARY AT EPIDAUROS AND CULT-BASED NETWORKING IN THE GREEK WORLD OF THE FOURTH CENTURY B.C. A Thesis Presented in Partial Fulfillment of the Requirements for the degree Master of Arts in the Graduate School of The Ohio State University by Pamela Makara, B.A. The Ohio State University 1992 Master's Examination Committee: Approved by Dr. Timothy Gregory Dr. Jack Ba I cer Dr. Sa u I Corne I I VITA March 13, 1931 Born - Lansing, Michigan 1952 ..... B.A. in Education, Wayne State University, Detroit, Michigan 1952-1956, 1966-Present Teacher, Detroit, Michigan; Rochester, New York; Bowling Green, Ohio 1966-Present ............. University work in Education, Art History, and Ancient Greek and Roman History FIELDS OF STUDY Major Field: History Studies in Ancient Civi I izations: Dr. Timothy Gregory and Dr. Jack Balcer i i TABLE OF CONTENTS VITA i i LIST OF TABLES iv CHAPTER PAGE I. INTRODUCTION 1 I I. ANCIENT EPIDAUROS AND THE CULT OF ASKLEPIOS 3 I II. EPIDAURIAN THEARODOKOI DECREES 9 IV. EPIDAURIAN THEOROI 21 v. EPIDAURIAN THEARODOKOI INSCRIPTIONS 23 VI. AN ARGIVE THEARODOKOI INSCRIPTION 37 VII. A DELPHIC THEARODOKOI INSCRIPTION 42 VIII. SUMMARY 47 END NOTES 49 BIBLIOGRAPHY 55 APPENDICES A. EPIDAURIAN THEARODOKOI INSCRIPTIONS AND TRANSLATIONS 58 B. ARGIVE THEARODOKO I I NSCR I PT I ON 68 C. DELPHIC THEARODOKOI INSCRIPTION 69 D. THEARODOKO I I NSCR I PT IONS PARALLELS 86 iii LIST OF TABLES TABLE PAGE 1. Thearodoko i I nscr i pt ions Para I I e Is •••••••••••• 86 iv CHAPTER I INTRODUCTION Any evidence of I inkage in the ancient world is valuable because it clarifies the relationships between the various peoples of antiquity and the dealings they had with one another. Such I inkages may be economic, political, social, rei igious, or cultural, and probably any type of I inking wi I I have elements of several, or perhaps alI, of these. This study considers a specific type of I inkage or communication existing between the Asklepian Sanctuary at Epidauros and certain Greek city states or poleis during the third and fourth centuries B.C. It deals with citizens (as wei I as resident aliens in some cases) in Greek-speaking poleis, appointed sometimes by the home polis but most often by Epidauros to act as hosts (thearodokoil for ambassadors ltheoroi) sent from Epidauros to such poleis to announce the festivals and games to be held at the Sanctuary of Asklepios near Epidauros and to represent Epidauros officially at these poleis' rei igious festivals. Several Epidaurian inscriptions wi I I be analyzed and their 1 contents used to comment upon the status and duties of the thearodokoi . References to two "grande listes de Thearodokoi," one from Delphi (found, in parts, late in the last century 2 land one from Argos !discovered in 19533 ) and a study of the accompanying commentaries are used to amplify the Epidaurian inscriptions and to present a more 1 2 inclusive picture of the "messenger and host" system used by Epidauros and other Greek rei igious sanctuaries to advertise cultic activities throughout ancient Greece. Finally, a discussion of the importance of such information i I luminates one of the unifying elements in the ancient Greek world and closes up some of the gaps in our historical knowledge of that wor I d. CHAPTER I I ANCIENT EPIDAUROS AND THE CULT OF ASKLEPIOS Ancient Epidauros, a Doric settlement situated in the northeast Peloponnese, does not appear to have been one of the major Greek . 4 po I e1s. It lay between mountains to the west and the Saronic Gulf to the east, on a relatively small area of land that probably could not have supported a large population. The pol is was unquestionably over- shadowed by Athens, 50 kilometers to the northeast; Aegina to the east; Corinth, 30 kilometers to the northwest; Argos to the west; and powerful Sparta to the southwest. Epidauros kept its political balance by means of alI iances with more influential neighbors such as Sparta and Corinth. The strength of these alI iances protected the pol is from n~arby Argos (at least unti I 338 B.C. and the beginning of Sparta's struggle against Phi I ip of Macedon}. Epidauros seems to have been an oligarchic state, somewhat similar to Sparta, where two Basi leis and a counci I (Gerousial ruled the 5 citizens who were represented by elected magistrates (Ephorsl. There would have been two basic levels to Epidaurian society: landowners and peasants. Plutarch speaks of the Epidaurian xovtTiooEC, or dusty footed, who must have been workers on the land (" ... they were known by their 6 dirty feet when they came into the city" J. One hundred landowners directed the state. Out of this group were chosen special magistrates 3 4 7 called "artynoi" to represent the landowners in state affairs. Fishing would have been a source of I ivel ihood and there was probably some trading along the coast. Bui I ding accounts from the fourth century show that "Aiginetan was the currency most commonly used, Corinthian and Athenian less frequently." 8 Ancient Epidauros was closely I inked with the renowned Sanctuary of Asklepios about 9 kilometers southwest of the pol is. This Sanctuary had been originally, during the late Bronze Age, the site of an inland settlement (inhabited at the same time as a settlement on the coastl, where a hero cult developed that was based upon a hunting deity cal led Maleatas. Eventually, Apollo, the Greek god of music, prophecy, and medicine, was brought (perhaps by Doric newcomers) to the same sacred area. Maleatas was incorporated into the Apollo cult and the god was worshipped as Apollo Maleatas. The early Sanctuary appears to have been simply a sacred area on a hill with an altar for sacrifice. Later it was moved to the foot of the hi II, but st iII the site was I imi ted to an altar that the earliest archaeological evidence places in the latter part of the sixth century B.C. 9 By the early fifth century the cult of Ask I ep1os. (son of Apo II ol had been f1rm. I y estab I.1shed a t Ep1dauros. lO About 430 B.C. the Sanctuary dedicated to Apollo Maleatas and Asklepios, by then a healing god in his own right, was "modestly laid out and then recast on a much grander scale." 11 According to Burford's study of Sanctuary bui I ding accounts, Epidauros took upon itself the guardianship of the Sanctuary and directed affairs of a general nature, as wei I as the huge bui I ding program that it had instituted. Burford compares this control to that 5 of state officials. at Delphi, Delos, Corinth, and Athens, where the Counci I and Assembly made alI major decisions, financial and otherwise, which affected the Sanctuaries. Certainly the thearodokoi and theoroi, to be discussed later, were appointed by the Boule of Epidauros as is evidenced by the phrase, '~Eoo~£ SouXat that invariably begins each Epidaurian inscription referring to these positions. This state control of Asklepios' Sanctuary continued as the cult of Asklepios developed into an internationally important rei igious force 12 and as enlargement of the Sanctuary became necessary. Burford points out that the steadily increasing interest in the Asklepian cult was not affected by, nor did it have any bearing upon, Epidaurian foreign pol icy, or foreign states' political attitudes toward Epidauros. Athens was one of the first great poleis to accept Asklepios !420 B.C.), even though it was most often an enemy of Epidauros, especially during the Peloponnesian War. Asklepios does not seem to have been a political god. As wi II be discussed later, Asklepios' interest was focused upon the individual and the family, and any "Asklepian" activities of a potentially political nature such as offering sanctuary to refugees of 13 foreign states, or freeing slaves, would be based upon that interest. Therefore, though the devotion to Asklepios became part of a state cult supervised and maintained by Epidauros, the pol is seems to have made its alI iances, and entered upon financial dealings with other poleis inde- pendent of the steadily spreading aura of Asklepios. 14 Asklepios was one of many Greek gods. A mortal king in th~ I I iad and a Thracian folk hero of physicians during the sixth century B.C., Asklepios became a Panhel lenic healing god at Epidauros at the 6 beginning of the fifth century. Two events further advanced the acceptance of Asklepios and of Epidauros as a major cult site for the god. In 420 B.C., Asklepios was introduced into Athens by a certain 15 Telemachos, an Athenian advocate of Asklepios. (Some scholars I ink the acceptance of Asklepios by Athenians at this time to the suffering Athens had undergone during the terrible Plague of 430 B.C. and its 16 interest in a new healing power. l Also, during the fifth century B.C., the Delphic oracle, the most universally respected of Greek oracles, confirmed Epidauros as the btrthplace. of the god Ask I eptos. 17 "!l pkya xapJJ.a /3poToi<; {!>..o.uTwll 'AuiCA71'7f'tE .,..a.u,ll. 011 cl>"A.f'YV'It<; htiCTEII EJI-OL t/HAOTI1n JJ.tryeiua iJJ.epoeuua Kopc.>IIL<; EIIL Kpa11afj 'E.,..t.Savplf>· and a sacred precinct was set aside at Delphi for Asklepios, who was to be honored there as the "physician god" and son of Apollo. Asklepian pub I ic rites at Epidauros and elsewhere were basically the same as those of other Greek cults. Celebrants walked in procession to the Sanctuary of Asklepios singing hymns of praise (paeans!.
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