The sacrificial rituals of Greek hero cults in the Archaic to the early ...

Eschara and escharon 27
bomos, which has been considered as being high and well-built. 21 The use
of the term eschara for the altar has also been taken as a sign that specific
rituals took place in hero-cults, as well as in chthonian cults in general, for
example, the pouring of the blood of the animal slaughtered into a hole in
the ground and the burning of the entire sacrificial victim. 22 At the same
time, it has been noted that the distinctions between eschara and bomos,
both concerning the appearance and the rituals for which they were used,
were not always accurately observed. 23 The term eschara could be used
for bomos and in particular for the upper, sunken part of a bomos. 24 The
variations in the meaning of the term eschara (a particular kind of altar used
for the heroes and the chthonians, as well as an equivalent of bomos or
simply a hearth used for sacrifices) have led some scholars to question the
distinctions between eschara and bomos and even to suggest that eschara
should be avoided altogether, owing to its lack of clarity. 25
Eschara is commented upon in most studies touching upon Greek
religion. The term is usually discussed in connection with heroes and
chthonian cults in general and considered as adequately understood and
documented. In general, it can be said that there is at present a consensus on
a distinction between eschara and bomos as two di�ferent kinds of altars, each
with a particular appearance and each used for di�ferent kinds of divinities
and rituals, although there is an awareness of the evidence arguing against
such a division. 26
1.1. Epigraphical sources
1.1.1. Eschara
The term eschara is commonly found in the inscriptions, but it is not
immediately obvious what kind of object is meant. 27 Is it the altar on which
21 Deneken 1886–90, 2496–2501; Pfister 1909–12, 474–476; Stengel 1920, 15–16; Rohde
1925, 23; Robert F. 1939, 185–189; Yavis 1949, 93–94; Rudhardt 1958, 238–239 and 250–251;
Nilsson 1967, 78; Burkert 1985, 199; Burkert 1983, 9, n. 41.
22 Stengel 1920, 15–16; Rohde 1925, 23.
23 Deneken 1886–90, 2498–2501; Pfister 1909–12, 476; Stengel 1920, 16.
24 Reisch 1907, 614–617; Stengel 1920, 15–16; Robert F. 1939, 185–189; Nilsson 1967, 78.
25 Van Straten 1974, 174 and 185–187; van Straten 1995, 165–167; Reisch, 1907, 616; Stengel
1920, 16.
26 The literary definitions of eschara have been used to identify them in the archaeological
and iconographical material. I have dealt with parts of that evidence elsewhere (Ekroth 1998
and Ekroth 2001) and I hope to treat it more fully in the future. For the iconographical material,
see also van Straten 1974 and van Straten 1995, 165–167.
27 The terms escharidion, escharion and escharis are also found in the inscriptions, but the
meaning seems to be confined to small censers or incense-burners (see Hellmann 1992, 73).