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By Jon D. Mikalson

In the past, there was no complete examine of faith in Athens from the tip of the classical interval to the time of Rome's domination of the town. Jon D. Mikalson offers a chronological method of faith in Hellenistic Athens, disproving the generally held trust that Hellenistic faith in this interval represented a decline from the classical period. Drawing from epigraphical, old, literary, and archaeological resources, Mikalson strains the spiritual cults and ideology of Athenians from the conflict of Chaeroneia in 338 B.C. to the devastation of Athens through Sulla in 86 B.C., demonstrating that conventional faith performed a relevant and very important function in Athenian inner most, social, and political existence. Mikalson describes the personal and public non secular practices of Athenians in this interval, emphasizing the function those practices performed within the lifetime of the voters and supplying a cautious scruntiny of person cults. He concludes his research by utilizing his findings from Athens to name into query a number of ordinarily held assumptions in regards to the basic improvement of faith in Hellenistic Greece.

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On the political aspects of the speech, see Tracy 1995, 14–16. 3. On these liturgies, see Davies 1967 and APF, xvii–xxxi. See also below, chapter 2, pp. 54–56. 4. On the “sacred stone” and the Stoa Basileios in front of which it sat, see Camp 1992, 53–57, 100–105. 5. On the jurors’ oath, see A. Harrison 1968–71, 2:48. 6. The hieromnēmōn was Athens’ delegate to the Amphictionic Council that administered Delphi in this period. 7. For text and commentary, see Tod 1948, #204. See also Siewert 1977.

36. On the development of this new manner of providing funds for state religious activities in the Lycourgan period, see Faraguna 1992, 381–96. 37. Cf. Paus. 16. 38. Schwenk 1985, 125–26; Mitchel 1962, 215 n. 8, 226. 39. 382. On these statues of Nike, see Faraguna 1992, 377–79; Linders 1987, 119–20; Mitchel 1962; D. B. Thompson 1944. On Thompson’s suggestion that Alexander offered to restore these Nikai, see Mitchel 1970, 6. 40. On IG II2 1493–95, see Mitchel 1962, 213–19. 41. ] X Orat. 841D, 852C; IG II2 457; Paus.

79; Dem. 126]) but feel goodwill toward those who keep their oaths (Leoc. 127; Dem. 26). That perjury may adversely affect one’s children (Leoc. 79; Dem. 111), and, for the state, general prosperity (Leoc. 127; Dem. 26), divine help in war (Leoc. 2), and hopes for the future (Leoc. 79; Dem. 87; Isoc. 3). That the ephebic oath is important (Leoc. 76–79; Dem. 303) and that treason is a violation of it and hence impiety (Leoc. 76–79; Dem. 156). That the gods help in prosecution of such impieties (Leoc.

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