Heiligtumsbesitz und Gebietsanspruch in den kretischen Staatsverträgen”, Ktema 13 (1988), pp.

AccueilRevue de l'histoire des religions4I. of unknown sanctuary; SEG 45 (1995) 1583 Ephesus, late Hellenistic period, land of Artemis used for raising horses; SEG 49 (1999) 353 Argos, property of Zeus Eubouleus, Hellenistic period; I. Histriae 105/6 Histria boundary stones of sanctuaries of Apollo Pholeuterios and Phorkys, 3rd cent. 25 For the specific (more or less impressive) characteristics of sacred caves and grottos, see Katja Sporn, “Höhlenheiligtümer in Griechenland”, in: Christian Frevel, Henner v. Hesberg (eds. 39The above mentioned concepts and “realities” of sacred land over the centuries have been harmonised in their presentation by the chosen definition of the paper’s subject. 181‑186. A Guide to the Delian Inventories, Ann Arbor 2000, p. 253 note 40 on the meltdown of votives probably in the period between 411 and 403 BC. Néanmoins, lorsque les terres sacrées étaient cultivées, elles n’étaient plus perçues comme appartenant au paysage religieux. (1962) 81, lines 2‑9 concerning the sacred woods of Hera at Samos, first century AD. 49 Robert Parker, Athenian Religion. 56 Examples like the ones concerning the territories of Messene (loss of territory in favour of Laconia), of Corinth (ager publicus and distribution land), or the relocation of the Ares-temple to Athens, the removal of statues of the sanctuaries of Athena Alea at Tegea and Artemis Laphria at Kalydon are cited by Alcock, Graecia Capta, 175‑180; D. Rousset, “The City”, pp. Pourtant, les sources littéraires, les lois sacrées et diverses inscriptions stipulent que ces terres ne devaient pas être affermées. BC, a boundary stone perhaps of property of Pan Naios; SEG 54 (2004) 792‑794, cf. the whole of Athens with Attica or specific parts of it may virtually become the territory, the religious landscape of Athena or of Poseidon or Dionysus–depending on the stories and myths related to a specific place or a larger region or city. 19‑26. Angelos Chaniotis, “Habgierige Götter, habgierige Städte. 2 Susan Guettel Cole, Landscape, Gender and Ritual Space: the Ancient Greek Experience, Berkeley CA 2004, cf. See below for pastoralism and for grazing flocks on sacred lands. For many, the most symbolic aspect of a mountain is the peak because it is believed that it is closest to heaven or other religious worlds. 7 In my paper, I will focus on this last part of the various aspects of a religious landscape: the sacred land that is by definition the land owned by the gods and deities.8 From Classical to Roman times, the land owned by gods was perceived and thus used quite differently. translation and definition "sacred landscape", Dictionary English-English online. Pollution and Purification in Ancient Greece, Oxford 1983, pp.

279‑323 discusses Athens (5th and 3rd cent.

Such landed property was often leased out so that the revenues of the incoming rents would feed the god. Such laws have no general validity for all sanctuaries of a polis, but concern only one specific sanctuary or cult.19 These regulations may concern the interdiction to remove wood, brushwood and dry sticks or they may list certain privileges such as revenues and resources, tax exemptions or asylia. 50 Phil. In these cases, the context of the sacred status of land was even less recognisable, even if marked by boundary stones–which was obviously, as several boundary disputes attest, not always the case.16 In addition, boundary stones were sometimes used to demarcate other kinds of landed property, not very often private property and even less public land, especially in the case when it was leased out or in the case of private property given as a security for a loan.17 For those who could not read as for everyone more distant than a couple of meters, the boundary stones in the landscape thus indicated in most cases–regardless the text of the inscription–that at this point, at least two different owners of landed property did exist, and that–in accordance with the mass of surviving horoi–the land beyond the demarcation belonged to all probability to a deity.

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