Review PRICE Religions in Ancient Greece
-
Upload
megasthenis1 -
Category
Documents
-
view
217 -
download
0
Transcript of Review PRICE Religions in Ancient Greece
-
7/28/2019 Review PRICE Religions in Ancient Greece
1/3
1
Bryn Mawr Classical Review 2000.05.01
Simon Price,Religions of the Ancient Greeks. Cambridge: CambridgeUniversity Press, 1999. Pp. xii, 217. ISBN 0-521-38201-7. $50.95 (hb).
ISBN 0-521-38867-8. $19.95 (pb).
Reviewed by F.S. Naiden, Harvard University ([email protected])Word count: 1691 words
Simon Price's short new book is part of the series "Key Themes in Ancient History," which includes
such works as R. Thomas'Literacy and Orality in Ancient Greece and D. Konstan'sFriendship in
the Classical World. The aim of the series is "to provide readable, informed, and original studiesof ... basic topics ... for students and teachers...." Price (hereafter P.) has met the first two of these
criteria, if not the third; if "reliable" were substituted for "original" he would meet the third, too,
except in chapters where the scope of his subject makes summary hazardous. This slim volume
must shoulder a heavy load, and for the most part does so sturdily.
Harder to assess is whether it deals with a "basic topic." The use of the plural, "Religions," suggests
divided counsels, not just on the part of the author, but on the part of this fellow scholars. Some,
like P., no longer conceive Greek religion as a whole; others like J. Bremmer in the Burkert
Festschrift, Ansischten griechisher Rituale (1998), go so far as to question the term "religion."
The benefits of this approach, already evident in R. Parker'sAthenian Religion: A History are
detailed treatment, careful use of visual materials, and, with the passage of time, the creation of amosaic of scholarly work that does justice to the breadth of evidence discovered, catalogued, or re-
interpreted in recent decades in which topics like Greek religion have grown to large for any latter-
day Nilsson to control. In P.'s case, the result is a survey with the best qualities of a monograph:
cogent discussion of narrow issues, judicious summary of larger one.
The no less evident cost is methodological, as noted by C. Calame in his recent BMCR review of S.
Pulleyn'sPrayer in Greek Religion. Whether singular or plural, the term religion is modern. As P.
himself notes, it divides sacred and secular, themselves modern categories. It also divides
entertainment from religious instruction and faith from superstition, and here, too, it is modern.
Rather than grapple with these distinctions, however, P. has followed Parker's lead and confined
himself to what he calls "practice" rather than belief." He has much to say about ritual, little about
myth; within ritual, he has more to say about than . Dionysus and Asclepius excepted, he says as much about sacrificial animals as about any individual god or hero; about
heroes as a group he says almost nothing. His is perhaps the first book to include an appendix of
translated inscriptions but not an index locorum.
P.'s empiricism will offend two schools, first, believers in a Homeric and Archaic song culture in
which a blend of composition and performance allows ritual or "practice" to re-enact myth or
"belief"; and second, narratologists who discern cultural factors in even the most exiguous written
records. The second school, unlike the first, can offer an objection that covers P.'s entire
chronological sweep from the Archaic period to Pausanius: P.'s separation of belief and practice is
itself an expression of a belief, a distinctly modern, scholarly belief in the autonomy of ritual. This
belief has heuristic value and it also happens to have ancient precedents, but it does not square withseveral statements in the sources.
Socrates was perhaps the first to anticipate P. by reducing religion to "practice", or in Socrates'
-
7/28/2019 Review PRICE Religions in Ancient Greece
2/3
2
terms, to bribery of the gods through ritual (Pl.R. 390e on Phoenix's speech atIl. 9.497-511). For
Socrates, however, such practice was reprehensible, whereas P. thinks that non-philosophers
regarded it as normal. P. thus fails to realize that ritual could cause controversy, and he also fails to
notice that many Greeks responded to controversy about ritual by taking a moderate position. On
the one hand, they heard Socrates and others deprecating ritual and instead stressing morals; on theother hand, they knew that Phoenix was alleged to do the reverse; and they reacted by embracing
ritual and morals both. So, among the poets, Homer often shows that the gods welcome ritual, but
he also reports that Zeus punishes the guilty (Od. 3.144-6). and helps the innocent (14.404-5, 415-
16). Similarly, Hesiod endorses ritual observance but also says that "A laboring man is much dearer
to the immortals" (Op. 309). These statements belie P.'s conclusion that it was Plato, not Homer or
Hesiod, who "sought to make true piety depend on the moral behavior and intentions of the
individual," so that "it contained an element of justice" (137, and more in this sense through 141).
The poets care about "moral behavior," too, and so do later writers who balance ritual and morals
(Isoc. 2.20; Arist.NE1163b).
P.'s conclusion can also lead to the misrepresentation of rituals with moral and legal aspects, such assupplication and prayer. However, P. omits these two from his survey, just as he omits evidence that
these and other rituals were politicized, as in tragedy, where every single supplication at an
Athenian public altar succeeds, but other supplications often fail.
P.'s strengths emerge in the chapters that recall his sociologically orientedRituals and Power: the
Roman Imperial Cult in Asia Minor, his weaknesses in chapters using literary and philosophical
material. Ch.1 presents the religious practices of Xenophon's 10,000 as typically Greek, and turns
from this tidy introduction device to remarks on the interplay of archaeological and written
evidence. Chs. 2 and 3 ("Gods, Myths, and Festivals" and "Religious Places") form a pair in which
topography la franaise is more important than myth, and the vexed topic of myth and ritual is
only briefly noticed (17-19). Also neglected is the recent Olympian-Cthonian controversy. The high
point of these two chapters is the description of several Attic festivals in Ch. 3.
The ambitious fourth chapter, "Authority Control, and Crisis," assails the common view that Greek
polytheism was open, tolerant, and unhampered by priestly bureaucracy. P.'s command of
epigraphical evidence allows him to show the contrary: public cult, at least, was regulated, difficult
to expand, and dependent on priests performing a variety of administrative functions. The short
account of the politics of oracles is tantalizing, while the equally short account of Socrates' trial
quotes the familiar passages from Aristophanes but lacks other background.
Ch. 5, "Girls and Boys, Women and Men," says that the individual citizen, not the household, was
the "ideological center" and "basic unit" (89) of Greek worship, an unconventional assertion
followed by a conventional if useful survey on structuralist distinctions. The chief weakness is the
omission of slaves and non-citizens, remedied somewhat in Ch. 6, "Elective Cults," in which P.
concentrates on four phenomena" pilgrimage to Asclepia, public and private mysteries, Orphism,
and Pythagoreanism. Here P. cites basic texts like Gold Leaves at some length, but is cautious in his
interpretations.
Ch. 7, "Greek Thinkers," traces the philosopher' criticisms from Xenophanes onwards. The
cosmologies of the pre-Socratics are missing, as is any account of Plato's myth-making. The
hostility between philosophy and traditional religion is thus exaggerated in a way to which P.
Veyne'sDid the Greeks Believe in their Myths? offers a corrective unnoticed by P. Among the best
pages in the book are those at the start of the next and last chapter, "Reactions to Greek Religions."
Here P. devotes 15 astute pages to Roman reactions, especially in the Imperial period. Jew and
Christians then receive the short shrift of only 6 pages.
Buyers or users of this book will wish to know how it compares to recent Continental books on the
same subject. First, P.'s work has largely Continental roots. Defining bribery of the gods as
-
7/28/2019 Review PRICE Religions in Ancient Greece
3/3
3
"practice," e.g., as a kind of exchange, stems from Mauss' Le Don, while P.'s interest in religion as
an expression of social solidarity stems from Durkheim, and his concentration on religion in Greek
poleis rather than other Greek communities reflects recent French interest in the structure and
topography ofpolis cult. Second, recent Continental work is nevertheless less sociological than P.
The most recent Continental study of Greek religion, Bremmer's Greek Religion (1994), resemblesother recent contributions, including J.-P. Vernant's in The Encyclopedia of Religion (ed. M. Eliade,
99-118), in trying to balance P.'s theme of practice with morals and belief. Bremmer devotes as
many chapters to gods and myth as to rituals and sanctuaries and also draws a distinction between
the Archaic and Classical periods on the one hand and the Hellenistic and Imperial eras on the
other: poetry and public devotion dominate the former, philosophy and private devotion the latter.
This historical scheme gives some weight to the history of ideas and to economic and political
factors. Vernant's structuralism is not historical, but again deals as much with belief as with practice.
All these works presented religion as a topic in intellectual history, not just sociology, and even
within the parameters of sociology, Bremmer and Vernant give more weight to gender than does P.
Bremmer also gives more weight to foreign influence, following the lead of Burkert in TheOrientalizing Revolution: Near-Eastern Influence in Greek Culture in the Archaic Age. Much older
than this Archaic influence is the kinship between Semitic and Greek sacrifice, and in particular
between Semitic sacrifice and sacrifice to the Olympians, with Cthonian sacrifice having more
Indo-European elements. This connection has informed scholarship from Robertson Smith to
Burkert by way of Burkert's predecessor Meuli, but P. does not consider it, any more than he
considers the related topic of theories of sacrifice.
P.'s work enters a crowded field. For teachers, GGR, and other landmarks will loom no less
prominently than before, while for students Burkert's Greek Religion will remain the best
introduction to more remote peaks of scholarship. The most comprehensive short work is still
Nilsson'sA History of Greek Religion, while the best recent work is Parker, and the most original
Bremmer 1994. Nevertheless, P.'s book has two uses. It offers the only brief, up-to-date treatment ofGreek religion from a sociological viewpoint widespread in the United States and England, and thus
broadens a literature dominated by Continental scholars with different agenda. Since it offers
excerptable short treatments of varied subject, it can also provide a teaching aid for undergraduate
courses in Greek religion and history.