It is often observed that Greek religion possessed no denominations or central organization, no dogmas, no scriptures, and no creed. The lack of these features, which in modern religious contexts provide the basis for religious authority, along with the polytheism of the Greeks, might mislead us into thinking that individuals exercised a great deal of individual choice in the matter of religion. Instead, the gods one worshiped and the manner in which one did so were for the most part predetermined by tradition and enforced by the state. Participation in the cults of one’s family, tribe, village, city, and region was an important component of personal identity, while rejection of these cults was considered deviant, and exclusion from them was traumatic. Christiane Sourvinou-Inwood argued that the polis (and to a lesser extent, the ethnos or tribal state) “anchored, legitimated and mediated all religious activity.”23 Depending on how “religious activity” is defined, one might argue for numerous exceptions to this dictum, but her main point is valid: the polis not only exercised more religious authority than any group or individual, it provided the structural and conceptual foundations on which the system of worship was articulated. The construction of monumental temples, symbols of a city’s sovereign power as well as its piety, was only the most obvious manifestation of this communal religion. Greek assemblies and councils considered themselves empowered to enact all manner of religious legislation, from rules about dress and conduct within sanctuaries to purity laws and sacrificial calendars. Recent research on religious authority in the ancient world emphasizes that the modern distinction between religious and secular spheres, including the concept of a separate “church” and “state,” is anachronistic when applied to the Greeks.
Although the polis controlled the selection of many priesthoods, the oldest and most respected offices were inherited. Certain priestly families, such as the Eumolpidai and Kerykes at Eleusis or the Branchidai at Didyma, exercised special authority over their respective cults. A wide variety of religious specialists, from charismatic sectarian leaders to oracle-sellers and purifiers, operated more or less independently, claiming direct access to the divine and sometimes falling foul of local authorities. Other independent sources of religious authority were the oracles, particularly the Delphic oracle, which played an important role as arbiters of ritual questions felt to be beyond the expertise of citizen bodies.24
Figure 1.2 A priest examines a ram’s entrails to determine the will of the gods. Attic red-figured skuphos, 490-80. National Museum, Warsaw. Erich Lessing/ Art Resource.
World History
