Asylia: Territorial Inviolability in the Hellenistic World by Kent J. Rigsby

By Kent J. Rigsby

In the Hellenistic interval convinced Greek temples and towns got here to be declared "sacred and inviolable." Asylia used to be the perform of pointing out non secular areas precincts of asylum, which means they have been resistant to 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 ebook until eventually now.

Kent J. Rigsby lays out those files and discusses their ancient implications in a considerable creation. He argues that whereas a hopeful purpose of army neutrality lay at the back of the establishment of asylum, the declarations didn't in truth swap army habit. as an alternative, "declared inviolability" grew to become a civic and non secular honor for which towns around the Greek global competed throughout the 3rd to first centuries B.C.

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Cf. the complaint of the suppliant under attack in Achil. Tat. 2: (contrast Lycurgus' opinion, cited below). As to cities, see generally Bauslaugh, Neutrality; cf. G. Nenci, Il veltro 22 (1978) 495-506, to the effect that neutrality was in Greek eyes the state of nature and did not need to be declared or legislated. For Onasander (Strat. 1-3) the first principle in war is that "it must be clear to all that one is fighting with justice," which, he explains, will win the favor of gods and men, and just wars are defensive.

D. 22 (Ann. ) could be invoked to argue that these was no absolute right of asylum, that this was rather a gift of the state subject to limitations in the public interest. D. 22 is not unlike that of Henry VIII in 1519 (who could now know the Tacitus passage): the original grantors did not intend asylum "to serve for wilful murder or for crime committed out of the sanctuary sub spe redeundi. He would have that reformed which had been encroached by abuse, and would reduce the privilege to the original plan of its founders" (Thornley 201).

Cf. 3); at Tithorea in Phocis, (Paus. 13; cf. 1); in Rome, the temple of Jupiter Optimus Maximus is (Plut. Ti. Gracch. 5); for used of emperors or their temples, see Preisigke, Wörterbuch III 199. Ephesos III 625), the deme Pyleitae near Tralles (Nollé, EpigAnat 15 [1990] 124; Herrmann, 19 [1992] 115-116), the (Nollé, Side I nos. 28, 29)a variation on (p. 36). 6 Telmessus is urbs religiosissima, meaning "most superstitious" (the context is magic); sanctissimus deus (Cic. Verr. 14), maximum et sanctissimum Dianae sacellum (Har.

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