Epigraphy
Ritual

The ritual appropriate to different divinities and temples varied greatly from place to place; and it was, therefore, necessary or desirable to set up notices in all public places of worship for the information and guidance of worshippers. The commonest and most essential act of worship was sacrifice; an example of the simplest form of prescription is to be seen in the inscription on the relief from Thasos in the Louvre: "To the Nymphs and to Apollo the leader of the Nymphs, the worshipper may, if he so choose, sacrifice a male and a female victim. It is not permissible to offer a sheep or a pig. No paean is sung. To the Graces it is not permissible to offer a goat or a pig."

It is to be noticed that this order of service contains a prohibition as well as a prescription. Such prohibitions are frequent, and often relate to the need of ceremonial purity in all worshippers entering a sacred precinct. They must for a certain time have abstained from certain prescribed means of pollution, varying from place to place. The officials are sometimes ordered to erect notices giving information on this point; for instance, at the precinct of Alectrona at Ialysus, it was prescribed that "no horse, ass, mule, nor any other animal with a bushy tail should enter, and that nobody should bring such animals in or wear shoes or any article produced from pigs. There is also a fine for driving in sheep." Other precincts were protected in a more general manner from any invasion or violation. It was prohibited to cut wood or to remove earth and stones, or to drive any beasts into some precincts; the right of erecting booths was either restricted or denied altogether. Sometimes more detailed prescriptions are given for the whole organisation of a festival; thus, at Andania, in Messenia, the arrangements for the celebration of the local Eleusinia, the dress of the participants, the officials and policing, are very fully described. Similarly, in the Hall of the Iobacchi, at Athens, the order of proceedings, the officers and the characters in the sacred play, and various administrative details are ordered.

When there is any doubt about any ritual or procedure, divination is often resorted to, and the results of such divination are recorded in inscriptions as a guidance for the future; it was also a common practice to consult Delphi or some other oracle in doubtful or difficult cases; there the exact method of procedure is sometimes recorded, as well as the response of the oracle. Forms of worship are often prescribed or recorded, especially hymns, which are sometimes inscribed together with their musical notation. The performance of songs or hymns and dances are also matters of constant reference, especially in connection with lyrical or musical contests; the victorious band or performer often dedicated the prize in honour of the god. A special form of contest was that in dramatic performances, of which many records have survived, both from Athens and from many other parts of the Greek world. The regulation of athletic festivals, and the records of victors in their contests, also form a numerous class of inscriptions. As regards mysteries, though there are numerous regulations affecting the arrangement of celebrations and the conduct of those participating, there is, as was to be expected, very little concerning the actual performances.

Another interesting phase of Greek religion known to us mainly from inscriptions is offered by the shrines of healing. The most notable of these is the precinct of Asclepius at Epidaurus. Here have been found, on large slabs of inscription, compiled, in all probability, from earlier documents, lists of the cures effected by Apollo and Asclepius. The cures are of the most varied kinds, from painful diseases or surgical cases to a lost boy and a broken cup. The formula is in almost all cases the same: the consultant come to Epidaurus, sleeps in the abaton, has dreams or sees visions, and comes out whole. In later times, when such faith-healing had probably become less efficacious, elaborate prescriptions of diet and hygiene are recorded.

A special form of prayer consists of curses, which were often buried in the ground, probably with the intent to reach the infernal gods. Such curses often give the reason for their being made, usually some injury done to the author of the curse; sometimes they devote the offender to the infernal gods.
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