By Kent J. Rigsby
Within the Hellenistic interval sure Greek temples and towns got here to be declared "sacred and inviolable." Asylia used to be the perform of pointing out spiritual locations precincts of asylum, which means they have been proof against violence and civil authority. The proof for this phenomenon--mainly inscriptions and coins--is scattered within the released list. the cloth hasn't ever been gathered and provided in a single booklet till now.Kent J. Rigsby lays out those records and discusses their ancient implications in a considerable creation. He argues that whereas a hopeful goal of army neutrality lay at the back of the establishment of asylum, the declarations didn't actually swap army habit. in its place, "declared inviolability" turned a civic and non secular honor for which towns around the Greek international competed in the course of the 3rd to first centuries B.C.
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For the sentiment ("unharmed even by" the worst of men) compare Cicero on Juno of Malta (below, p. 33 n. 14), Diod. 1 (temple of Zeus at Mt. Ariadne), and Strab. 14 (374); cf. on 185. 17. Diod. 63; cf. J. M. Cook and W. H. Per. 401, 451-458. Cf. Diod. 89 on the temenos of the Palici in Sicily, with its geysers: it was held in such awe that oaths are sworn here and claims settled; this precinct has remained unviolated/inviolable from time immemorial (), a great aid to slaves with cruel masters, who cannot remove fugitives by force but only upon a pledge of good treatmentno violation of this being on record ().
6). 28. See O. Benndorf in Beiträge zur alten Geschichte, Festschrift O. Hirschfeld (Berlin 1903) 77-78. 29. We find the notion in the story of Alexander's dealings with Indian Nysa: he is asked to "grant the city to the god," (Arr. Anab. 6), which Alexander grants (). Cf. Polyb. 5, some barbarians had been given peace and freedom by the gods, which Antiochus III granted now. , Dem. 14). 30 A human being in need of protection might put himself at the discretion of another, god or man, by ritual actionclasping the knees of the person or statue, sitting at the hearth or altar.
Am. 1-2; cf. Fast. 295-296). Page 2 Many religions, in separating the sacred from the profane,2 apply this distinction to space; places attributed to the divine are in some measure under the god's authority, and in them mortals may be bound by rules that do not pertain in secular space. 4 Anyone could do it, at any sacred place. Other religions can be cited in which this barrier is less forceful or more selective. In Republican Rome such a "right of asylum" was an anomaly, specially conceded to only one or two temples: immunity from secular intrusion was not automatically a property of sacred space.