Οι λατρείες των θεών και των ηρώων στην Άνω Μακεδονία κατά την αρχαιότητα: Ελίμεια, Εορδαία, Ορεστίδα, Λυγκηστίδα

Hadjinikolaou’s book is a comprehensive study on cults of gods and heroes in the area of ancient Upper Macedonia, comprising the western part of the modern Greek region of western Macedonia and the southwestern part of FYROM. It mainly covers material dating from the Hellenistic period to late antiquity, although research is not limited to a specific time span.

No systematic study on the topic had been attempted before, although there have been various historical and epigraphical studies or publications of excavations of sanctuaries in this area. Hadjinikolaou aims to cover this gap by thoroughly collecting and cataloguing all relevant finds from excavated sanctuaries, such as buildings, sculptures, inscriptions, figurines, and other related objects, and assessing them as evidence for cult beliefs and practices in Upper Macedonia. She also draws complementary clues from sparse literary records. However, her decision to exclude vases as a source of comparative evidence is not readily justifiable.

The book is derived from Hadjinikolaou’s doctoral thesis (University of Thessaloniki [2007]), with bibliography updated as recently as 2009. The bibliography is thus not fully up-to-date but does include most basic secondary sources on all analyzed subjects. In some cases, however, the author opts to make use of older works, such as a number of articles and books on the historical topography of Macedonia from the 1980s, while ignoring the more recent, updated, and comprehensive study by Girtzi (Historical Topography of Ancient Macedonia: Cities and Other Settlement-sites in the Late Classical and Hellenistic Period [Thessaloniki 2001]). Moreover, there is no reference to the fundamental series ThesCRA (Thesaurus Cultus et Rituum Antiquorum), with regard to issues of cult and especially ritual. On individual subjects, other notable omissions include articles by Jaillard on Zeus Ktesios (“Images des dieux et pratiques rituelles dans les maisons grecques: L’exemple de Zeus Ktésios,” MÉFRA 116 [2004] 871–93) and by Lippolis on Zeus Eleutherios (“Apollo Patroos, Ares, Zeus Eleutherios: Culto e architettura di stato ad Atene tra la democrazia e i Macedoni,” ASAtene 60–62 [1998–2000] 139–218).

The introduction outlines the scope, sources, and contribution of the study with regard to previous scholarship on Upper Macedonia (with some omissions, as noted above). Hadjinikolaou specifies the geographical boundaries of individual regions and the problems associated with them. The author could have included an introductory chapter on the sociopolitical history of these regions to provide some context and definition for later references to “rural populations” and “urban centers.” The author also refers to the structure of the book, recording the archaeological data available and the criteria upon which their classification rests. Hadjinikolaou’s methodology is only marginally explained and therefore fails to evaluate thoroughly the contribution of her study to the history of Greek religion in general and of Upper Macedonia in particular. Moreover, since this is an archaeological study rather than one focused on religion, it is still unclear why systematic reference to evidence from Greek vases is excluded. This is attempted only very occasionally and thus inconsistently (e.g., on the iconography of Dionysos [101–2] or Hades [129]).

The text and catalogue cover roughly equal space in the book. The text is organized primarily on thematic and secondarily on geographical criteria. There are individual chapters on both Olympian gods (mainly Zeus) and non-Olympian gods (e.g., Ennodia, the Thessalian equivalent of Hekate, and Asklepios); on gods of oriental origin (mainly Kybele); on heroes (mainly Herakles), or even heroized or deified dead (e.g., Alexander the Great), acting as symbolic parallels of gods and thus providing indirect evidence on their iconography and cult (163–65, 209–11); and personifications (e.g., Tyche, representing luck, associated with cities). The author also includes a general discussion of household cult.

Hadjinikolaou has meticulously researched and assembled most of the pertinent published material (up to 2009), which is the foremost strength of this book. Yet while the presentation is clear, it is often too detailed or descriptive, in many cases failing to open up debate or record the author’s personal view. The analyses of the entity and qualities of individual gods associated with this region are perhaps too concise and do not provide sufficient data. For example, the author could have further analyzed the epithets of the gods, with reference to ancient literary sources. With regard to Zeus, in one of the main chapters, the author links the god’s polymorphy with the phenomenon of henotheism, without explaining its meaning or putting it into a historical context (35). The chronological framework seems also at times blurred. For example, it is mentioned that Zeus Hypsistos was introduced to Greece in Roman times (presumably after the battle of Pydna? [49]), while Hellenistic finds associated with the epithet are noted elsewhere (41–2; cat. nos. 34–7).

The conclusions are quite limited and hasty. The reconstruction of the historical context is vague and confusing throughout. The author refers to working classes as well as ethnic communities and their languages and identities, in an anachronistic use of modern terms that need further explanation and illumination in order to be applied to ancient contexts. Likewise, Hadjinikolaou’s references to rural populations and rulers, social and political structure, earlier pre-Macedonian tribes, and their relations to the Thracians are equally vague and confusing. The book would not therefore be considered a sufficient source of knowledge for the history of the region.

The catalogue has continuous numbering and follows the structure of the study proper, arranged by chapters. The material is classified on the same thematic and geographical criteria. Sanctuaries receive catalogue entries, along with objects, which is quite peculiar. They are also analyzed in the text, which results partly in overlap and repetition of information (cf., e.g., the author’s reference to Apollo Nomios on p. 69 and cat. no. 79). This applies to the consideration of several individual objects as well. Otherwise, the amount of detail provided per entry is informed, balanced, and consistent, including sufficient bibliography and a succinct description of each discussed object.

There are three indices: a general index, an index of the names of mythical and historical figures mentioned in the text, and an index of museums and collections that matches the catalogue numbers to inventory numbers. The illustrations are inserted into the catalogue and amount to about half the number of its entries. These are thumb-sized and of rather poor quality, so that they are hardly suitable for scrutinizing individual details. Nevertheless, the catalogue data compensates to a certain extent for the lack, or poor quality, of illustrations. Elementary captions state the catalogue number and photographic source. Only one map is included, of the region of Upper Macedonia, noting the locations of various sanctuaries.

Overall, this volume is a systematic iconographic and epigraphic study. Despite its shortcomings, as outlined above, the book still provides a useful reference, suitable for scholars and students, for the art and cults of ancient Macedonia.

Anthi Dipla
Department of Human Studies/Hellenic Civilization
Hellenic Open University