Theodora Jim

Sharing with the Gods examines one of the most ubiquitous yet little studied aspects of ancient Greek religion, the offering of so-called 'first-fruits' (aparchai) and 'tithes' (dekatai), from the Archaic period to the Hellenistic. While most existing studies of Greek religion tend to focus on ritual performance, this volume investigates questions of religious belief and mentality: why the Greeks presented these gifts to the gods, and what their behaviour tells us about their religious world-view, presuppositions, and perception of the gods. Exploiting an array of ancient sources, the author assesses the diverse nature of aparchai and dekatai, the complexity of the motivations underlying them, the role of individuals in shaping tradition, the deployment of this religious custom in politics, and the transformation of a voluntary practice into a religious obligation.

By synthesizing a century of scholarship on 'first-fruits' practices in Greek and other religious cultures, the author challenges prevailing interpretations of gift-exchange with the gods in terms of do ut des and da ut dem, which emphasize the reciprocal, obligatory, and sometimes commercial aspects of the gift, and explores hitherto neglected notions including gratitude and thanksgiving. Drawing on current approaches to gift-giving in anthropology, sociology, and economics, in particular the French anthropologist Godelier's idea of 'debt', the volume offers new perspectives with which to conceptualize human-divine relations, and challenges traditional views of the nature of gift-giving between men and gods in Greek religion.

Hellenistic ruler cult has generated much scholarly interest and an enormous bibliography; 1 yet, existing studies have tended to focus on the communal character of the phenomenon, whereas the role of private individuals (if any) in ruler worship has attracted little attention. This article seeks to redress this neglect. The starting point of the present study is an inscription Διὶ | καὶ βασιλεῖ | Φιλίππωι Σωτῆρι on a rectangular marble plaque from Maroneia in Thrace. 2 Since the text was published in 1991, it has been disputed whether the king in question is Philip II or Philip V of Macedon. The question is further complicated by a newly published text from Thasos, plausibly restored to read [Β]ασιλέως Φιλί[ππου] | σωτῆρος. 3 The identity of the king in these texts is a matter of great historical significance: if Philip II is meant, not only would this impinge on the question of his divinity, he would also be the first king called Sōtēr, thus providing the earliest attestation of a cult epithet spreading from the traditional gods to monarchs. The first part of this article will reexamine the king's identity by studying these two texts in connection with other dedications similarly addressed to a 'King Philip' and apparently set up by private individuals. The second will move beyond Macedonia: it will draw on potential parallels from the Attalid, Seleucid and Ptolemaic kingdoms and explore the possible contexts in which individuals set up similar objects. It will be demonstrated that, while there is evidence from other Hellenistic kingdoms of seemingly 'private' dedications set up according to civic or royal commands, in Macedonia the piecemeal and isolated nature of the evidence does not permit a conclusive answer. But whether set up spontaneously or by civic command, these objects provide important evidence for the interaction between the public and the private aspects of ruler worship.

One of the most baffling inscriptions has come down to us from the so-called ‘Passage of the Theôroi’ at Thasos. Situated at the north-eastern entrance of the ancient agora, and consisting originally of two walls on either side of a path paved by marble, the monumental passage way had a long list of names inscribed on the inside of its western wall; this is the so-called ‘great list of Thasian theôroi’. Two of its constituent lists bear the headings ἐπὶ τῆς πρώτης ἀπαρχῆς and ἐπὶ τῆς δευ[τέρη]ς ἀπαρχῆς| οἵδε ἐθεόρεον. The meaning of the word aparchê and the nature of the theôroi in question have been the subject of disagreement among historians. The aim of this article is to contribute further suggestions to existing discussions.

In his account of the events leading up to the outbreak of the Peloponnesian War, Thucydides tells us that in 435 b.c. the Epidamnians decided to transfer their allegiance from Corcyra to Corinth in accordance with the Delphic oracle, whereupon the Corinthians agreed to support Epidamnus against their own colony Corcyra. One of the reasons given is that the Corinthians hated the Corcyraeans for their contempt for their mother city, as ‘in their common festivals they would not allow them the customary privileges of founders, at their sacrifice they did not give priority to Corinthians [as other colonies did]’ (οὔτε γὰρ ἐν πανηγύρεσι ταῖς κοιναῖς διδόντες γέρα τὰ νομιζόμενα οὔτε Κορινθίῳ ἀνδρὶ προκαταρχόμενοι τῶν ἱερῶν ὥσπερ αἱ ἄλλαι ἀποικίαι). Precisely what the dispute was and what the word προκατάρχεσθαι means have not been convincingly explained by commentators.