As already mentioned, there has been no systematic collection or investigation of the metrical sacred regulations thus far.
Petrović is preparing an edition with a commentary of the Greek metrical sacred regulations.ĩBefore we consider the questions of the definition and types of metrical sacred regulations, their textual contexts and physical surroundings, we will introduce the texts themselves. One passage from the Statesman attests the authority of the priests and manteis: Two passages of Plato may illustrate the opposite ends in this respect. 10 Not every instance regulating a ritual is equipped with the same amount of authority. Even though the interpretation of the sacred regulations was certainly not always the responsibility of the single recipient – one could rely on the help of the priests 6, theopropoi, 7 exegetai 8, manteis 9 – these were not always ready to hand, and it could be asked whether a possible result of the mere presence of the bulk of ritual regulations in a sanctuary might have been a feeling of insecurity due to too much information and the consequent need to cautiously examine the authority which determined a regulation. 5 These texts not only provided one with different information, they were also claiming different authorities. McVeigh, “The Authorization of Ritual and the Ritualizat (.)ĢIn the light of the question of how the rituals were communicated in the Greek world, the formal richness of the sacred regulations is of special importance. 10 On ritual and authority in general cf.9 For exegetai, manteis, oracles and demos see Garland, l.c.Parker, Athenian Religion: A History, Oxford 1996, p. 8 On exegetai and the lost Exegetika cf.Worrle, “Inschriften von Herakleia am Latmos II. locus classicus Plato, Politicus, 290c-d see also R.S.J (.) 6 For priests as interpreters of ritual cf.5 The problems of definition of the term “ritual” as well as those of the term “communication” are n (.).3 These texts confronted the ancient worshipper from his very first step in the sacred space, from the horos over the temenos to the temple and instructed him about the ritual, and especially about his own rules of conduct in this respect, of which we know from a whole range of inscriptions: cult-calendars, formal decrees introduced with the formulaic ἔδοξεν τῇ βουλῇ ϰαὶ τῷ δήμῳ, official contracts, public records, horos-inscriptions, dedicatory inscriptions, even oracular responses. 2 Of the relatively meagre material about actual ritual practice in the ancient Greek world that we possess, the best insight is given by epigraphically transmitted regulations concerning the performance of rituals.
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Henrichs, “Wri (.)ġGreek religion is often described as a religion with no sacred books, actually as a religion so free of any sort of canonized rules, that it is barely one religion at all, but a collection of cults of countless poleis, loosely bound together by an essentially elusive idea of pan-Hellenism and beliefs that are pan-Hellenic. 4 For the typological range of inscriptional texts dealing with Greek religion cf.Guarducci, Epigrafia Graeca IV, Roma et al., 1978, p. 3 For sacred regulations in general cf.Dietrich, Tradition in Greek Religion, Berlin, New York, 1986, p. Rodney Trotter for scrutinizing our English, to the (.) 1 We would like to express our gratitude to Mr.
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