Sacred Laws Sacrifices and Festivals – Codification. Why a code for a sacrifice and festival? Why not simply follow a tradition? What explains the need. Oxymoron- Religion with ‘relaxed’ theology, poets were invited to make changes, no dogma, narratives with loose ends- Yet sacred laws (on inscriptions) codifying certain practices.

Examples From Robin Osborne’s article on “Women and Sacrifice in Classical Greece” from the OXFORD Readings in Greek Religion, read pages 294 ff Example from an inscription from the island of Thasos in Northern Greece (around 440BC) found in two sanctuaries

From the sanctuary of Herakles (hero cult) “To Thasian Heracles. Goat is prohibited, so is pig, Women are prohibited. No ninth is given. Not perquisite portions are cut. No contests” (Thasian means from island of Thasos Perquisite> special, privileged, given as an award

Second inscription –example from island of Thassos Found at a sanctuary of Demeter Thesmophoros “To Athena Patroia sacrificial rites are performed every other year and women obtain a cut”

Exclusion of women noted in the cult of Herakles Exclusion of women noted in the cult of Herakles. Proverb “A woman does not frequent the shrine of Heracles” Why not? Mythological explanations, reflecting back to the Heracles and Omphale story Notions of women as weakness Cultic aetiology. Cult involved ritual dining of men only.

Women not excluded in general in religious practices. Images that depict sacrifices emphasize the role of women as not only present but also active participants. (remember ululation, crying out loud, in Greek ololyge) Remember description of sacrifice in previous class from Walter Burkert, scholar of ancient Greek religion

Understanding sacrifice and role of women –Interpretation of Sacrifice Scholarly views have sought to find parallels. Marcel Detienne wrote a famous book in French on sacrifice> According to Detienne, who challenges Walter Burkert’s opinions, women were excluded not only from the sacrificial act of slaughtering the animal, but also from the sharing in the meat. Other scholars like Farnell think that some cults may exclude women (as is the case with Herakles cult, but that is not the case for all cults and all sacrifices)

For Detienne, there is a homology (parallel) in the role of women in political order and their role in religion. Detienne also shows homology between woman and the sacrificial beast, comparing menstrual blood of young women to that of the animal’s in the altar. Connection of bleeding, women bleed, they do not shed blood. Connects with the idea of Nicole Loraux (French scholar, who wrote Tragic Ways of Killing a Woman) according to whom in tragedy women kill themselves in ways and by methods that do not involve bloodshed. Also paid attention to themes like Iphigeneia of young women offered in sacrifice, even though myth rejects human sacrifice, to save a community (saved last minute by the gods). The idea of shedding of blood central to Greek conceptions of womanhood. This explains why a young girl (thus, not yet menstruating) could be present in the sacrifice

Sacred Laws again Many laws exclude women from sacrifice in many places. Women excluded from Egyptian cults on Delos in the Hellenistic period. Regulations regarding what women should wear Women excluded from the role of the slaughterer of the sacrificial animal

Osborne disagrees with Detienne’s views and construction of gender roles. Nexus of different practices –different cults- different context (civic festivals etc) Osborne writes (Oxford Readings p. 313): “Sacrifice reached parts of society which politics did not reach, and in doing so it reached some parts that were the exclusive domain of women”

Interpretations of Sacrifice Sacrificial Ritual Legitimating aggression Group experience, marks the limits of a group, those who participate and those who don’t. Sacrifice of animals and offerings signified Control of man over the whole of nature