Bryn Mawr Classical Review

Bryn Mawr Classical Review 1998.2.10

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Notes:


1.   On the contrary, F. assumes that all votives were dedicated after a healing (p. 133: "als Dank für eine Genesung"; cf. p. 107). However, dedications (especially those labelled as "vows") could also be made in expectation of divine help, as the formulaic expression EU)CA/MENOS KAI\ E)PITUXW=N (as opposed to the simple EU)CA/MENOS) indicates. An actual (or imaginary) cure is clearly expressed by phrases such as EU)XARI/STW=, (KATA)TUXW=N, THERAPEUTHEI/S et sim. Cf. nos. 8.20, 10.2, 11.2, 13.1, 16.1, 18.1, 19.1.


2.   The most important study is still F. T. van Straten's, "Gifts for the Gods", in H. S. Versnel (ed.), Faith, Hope, and Worship. Aspects of Religious Mentality in the Ancient World, Leiden 1981, 65-151; cf. S. B. Aleshire, The Athenian Asklepieion, Amsterdam 1989.


3.   For this latter aspect, not discussed by F., see A. Chaniotis, "Illness and Cures in the Greek propitiatory inscriptions and dedications of Lydia and Phrygia", in H. F. J. Horstmanshoff, Ph. J. van der Eijk, and P. H. Schrijvers (eds.), Ancient Medicine in its Socio-Cultural Context. Papers Read at the Congress Held at Leiden University, 13-15 April 1992, Amsterdam-Atlanta 1995, vol. II, 323-344.


4.   On these representations see also F. Kayser, "Oreilles et couronnes. À propos des cultes de Canope", BIFAO 91, 1992, 207-217.  


5.   Notice, however, that a dedication from the Athenian Asklepieion (p. 47, no. 1.37) is described as the right leg of a man, whereas a look at the relief (fig. 31) shows that the relief represents the lower part of the body of a man, including his genitals. The difference of this relief from other representations of legs (e.g., fig. 32-34, 36-43, 51, 64, 112) justifies the suspicion that it was not the health of his right leg that the dedicant was concerned about.  


6.   I single out a few bibliographical omissions: on the sanctuary of Herakles Pankrates (p. 59f., no. 7.1) see also E. Tagalidou, Weihreliefs an Herakles aus klassischer Zeit, Jonsered 1993, 159-165; on the Pheraian sanctuary of Artemis Ennodia (p. 88, no. 18.1) see P. Chrysostomou, H( THESSALIKH\ THEA\ E)N(N)ODIA FERAIA THEA/, Thessalonike 1991; on the Thesmophoria (p. 142) see the important study of H. S. Versnel, Inconsistencies in Greek and Roman Religion. 2. Transition and Reversal in Myth and Ritual, Leiden 1994, 235-260. F. follows the old view that the cult of Zeus Hypsistos was influenced by or originated in Judaism; see, however, P. R. Trebilco, Jewish Communities in Asia Minor, Cambridge 1991, 127-144; cf. M. Paz de Hoz, [quot ]Theos Hypsistos in Hierokaisareia[quot ], Epigr. Anat. 18, 1991, 75-77.  


7.   The assumption that the metronymic in p. 97 no. 30.1 (Paros) suggests that the dedicant was an illegitimate child is more reasonable than the assumption that she was a slave. For metronymics see A. B. Tataki, Ancient Beroea. Prosopography and Society, Athens 1988, 433-435.

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