Volume 19, 2007 - Brown University

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54 Tomb of Iltutmis, 1235, Qutub Minar complex, Delhi, India. Original photograph by Kam Sripada. Used by permission.
“Meting Out” 1 the Bones of Heroes in Ancient Greece Amanda Earl Those who won the worship of the ancient Greeks can be as enigmatic and difficult to study as the events of Greek history itself. There is much debate surrounding the dates and circumstances of the establishment of ancestor and hero cults and the transferal of heroic bones in ancient Greece. Some scholars have argued that the claim to or appropriation of a mythological or epic hero by a region in the seventh or sixth century B.C.E. served primarily geopolitical or propagandistic purposes. Others have challenged this analysis by pointing out the “internal” circumstances and collective identity of the city-state at the time of the appropriation (De Polignac, 1995). Despite this debate, the involvement of heroes of various types in the telling of history aids one’s understanding of the emergence of the archaic Greek city-state if viewed from a more comprehensive viewpoint that takes into account both the political and psychological changes of the Greeks during the 6 th century B.C.E. By examining the context of heroic bone transferals in Herodotus and Plutarch, it can be surmised that such “cult warfare” in places like Sikyon, Sparta, and Athens occurred as city-states tried to cope with the changing power dynamics of this period. By “meting out” a particular currency of power, namely the bones of heroes, powerful city-states were able to justify themselves both politically and religiously. Based on archaeological evidence Carla Antonaccio has concluded that contrary to the bias Homeric epic spreads, early cults were not necessarily hero based but rather tomb based, more kinship or family-oriented, and shorter in duration (49). This distinction provides a new perspective on the establishment of hero-cult because it points to the development of archaic Greek society as a whole. Whereas in the Bronze Age and into the Iron Age “tomb cult” and certain burial practices such as tomb reuse represented the reverence of the family for their own dead individual or ancestor, with the emergence of the citystate and political consolidation in archaic Greece, respect for individual families produced tension and gave way to a need for a more communal form of worship (Antonaccio, 1993: 49-50; De Polignac, 1995: 132-133). Heroes are different from leaders of a community, though often founders of a city (archegetai) and extremely popular political figures are compared or 1 Hdt. (1.67, 35). 55
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Faculty Editor Joseph Pucci Managin
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Law Codes of Gortyn, Crete, Greece,
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Tholos Temple, Sanctuary of Athena
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Livy’s Exemplary History 71 Amy H
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Tomb of M. Vergilius Eurysaces the
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2 Sarah Grover strates the secondar
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Page 20 and 21: 10 Laura Brown-Lavoie What to call
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Page 30 and 31: 20 Treasury of the Athenians, Delph
Page 32 and 33: 22 Mark Morales bombards the audien
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Page 36 and 37: 26 Hillary Dixler imagination, is t
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Page 42 and 43: 32 Eleanor Thomas only one of them
Page 44 and 45: 34 Eleanor Thomas On the other hand
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Page 50 and 51: 40 Maia Peck pottery excavated at A
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Page 58 and 59: 48 Matthew Nicholson This assumptio
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Page 62 and 63: 52 Matthew Nicholson Alcibiades, in
Page 66 and 67: 56 Amanda Earl likened to heroes. A
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Page 78 and 79: 68 Martha Gimbel Aeneas should peri
Page 80 and 81: 70 Martha Gimbel She cries, “I am
Page 82 and 83: 72 Amy Hall Goins Once again, the p
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Page 88 and 89: 78 Ariayné Hilliard then will I re
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Page 92 and 93: 82 Scott Nelson weeds, which he ass
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Page 96 and 97: 86 Curtis Steyers the expenses of c
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Page 100 and 101: 90 Curtis Steyers Now the last age
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Volume 19, 2007 - Brown University

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