For the Living, the Dead, and the Divine Private Associations in Roman Macedonia

129 Pages·2015·3.49 MB·English

For the Living, the Dead, and the Divine
Private Associations in Roman Macedonia

ReMa-Thesis
Alexandros Tsouris
s2531593
1.11.15
Research Master in Classical, Medieval and Renaissance Studies
University of Groningen – Faculty of Arts
First Supervisor: prof. dr. Onno M. van Nijf (University of Groningen)
Second Supervisor: prof. dr. Vincent Gabrielsen (University of Copenhagen)
1
Contents

Preface - Acknowledgments ……………………………….………………………….2

Abbreviations………………………………………………………………………..3-4

Introduction………………………………………………………………………...5-11

Chapter I. Macedonia………..………………....……..………………………..12-15

Chapter II. Fenomeno Associativo in Macedonia………….…..…..…………..16-36

Chapter III. Funerary Practices…………………..…….…….……....……...…37-55

Chapter IV. Honorary Practices………………..……………..……………..…56-80

Chapter V. Religious Practices…………...…..………...…….………...….…81-102

Conclusion……………………………………………………………….…….103-106

Appendix I. Private Associations in Macedonia: Primary Evidence…..…..107-110

Appendix II. Maps……………...…………………………………………..111-112

Appendix III. Phd Proposal…………………………………………………113-116

Bibliography…………………………………………….……………………..117-128

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Cover Illustration: photograph of the Roman Forum at Philippi. Picture taken by Alexandros Tsouris,
April 2015.
1
Preface - Acknowledgments
Two years ago, Fanourakis Foundation accepted my application for a scholarship and
funded the first year of my research master in the University of Groningen. I owe to
this institution my utmost gratitude and respect. I am more than morally obliged.
Without their generous funding, this dream would not have been accomplished. To
start thanking friends here would be a long list. I am grateful to them all, both in the
Netherlands and Greece, for their constant support. The financial and most
importantly emotional support of my parents and family has been the most valuable
help in this journey. I am indebted to them. My gratitude and respect goes as well to
Vasilis Linardos for everything, and mostly for his friendship. Special thanks to dr.
Ioanna Papadopoulou (University of Democritus) for improving so much my written
English. I am also grateful to dr. Paschalis Paschidis (National Hellenic Research
Institute) for letting me consult and cite his forthcoming article. Our discussions have,
moreover, extended my viewpoint on this field. I am more than grateful to my
supervisor, prof. dr. Onno van Nijf. He took my abstract and general standpoint over
history and transformed it into a committed passion. Any research skills developed
these past two years are a product of his persistence on my frustrating attitude. In this
thesis, he has been the most precious help. Finally, my gratitude goes as well to prof.
dr. Vincent Gabrielsen for his valuable contribution in this work. His input, comments
and help were priceless. Any mistakes, or omissions, remain my own.

To an inspiring archaeologist and his Litsaki

Μακάρι η Ιθάκη να βρίσκεται ακόμα μακριά.
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Abbreviations

ΑΑΑ Αρχαιολογικά Ανάλεκτα εξ Αθηνών. Αthens.

AE Ἀρχαιολογικὴ Ἐφημερὶς. Athens.

ΑΕΜΘ Το Αρχαιολογικό Έργο στη Μακεδονία και στη Θράκη. Τhessaloniki.

Agora XVII Bradeen, Donald W. Inscriptions. The Funerary Monuments. «The
Athenian Agora», 17. Princeton. 1974.

BCH Bulletin de Correspondance Hellénique.

BE Bulletin Épigraphique. Paris.

CIG Boeckh, G. Corpus Inscriptionum Graecarum. Berlin. 1828-1877.

Demitsas Demitsas, M. G. Ἡ Μακεδονία ἐν Λίθοις Φθενγομένοις καὶ μνεμείοις
σῳζομένοις. Athens. 1896.

ΕΑΜ Rizakes T., and Touratsoglou G. Επιγραφές Άνω Μακεδονίας
(Ελιμεία, Εορδαία, Νότια Λυνγκιστίς, Ορεστίς). Τόμος Α΄ Κατάλογος
Επιγραφών. Athens. 1985.

ΕΚΜ Gounaropoulou, L., and Hatzopoulos M. B. Επιγραφές Κάτω
Μακεδονίας (μεταξύ του Βερμίου Όρους και του Αξιού Ποταμού).
Τεύχος Α΄. Επιγραφές Βέροιας. Athens. 1998.

Macedonian Hatzopoulous, M. B. Macedonian Institutions under the Kings II.
Institutions Epigraphic Appendix. Athens. 1996.

I. Aeg. Thrace Loukopoulou L. D., Parissaki M. G., Psoma S., and Zournatzi A.,
with the assistance of Diamanti T. and others. Επιγραφές της Θράκης
του Αιγαίου: μεταξύ των ποταμών Νέστου και Έβρου (νομοί Ξάνθης,
Ροδόπης και Έβρου). Athens. 2005.

ID Durrbach, F., Roussel P., Launey M., Plassart A. and Coupry J.
Inscriptions de Délos. Paris. 1926-1973.

IG Inscriptiones Graecae. Berlin. 1877---.

ILGR Inscriptiones latinae in Graecia repertae. Faenza. 1979.
3
I.Leukopetra Petsas, P. M., Hatzopoulos M. B., Gounaropoulou L., and Paschidis
P. Inscriptions du sanctuaire de la Mère des Dieux autochthone de
Leukopétra (Macédoine). Athens. 2000.

I.Oropos Petrakos, B. C. Oἱ ἐπιγραφὲς τοῦ Ὠρωποῦ. Athens. 1997

I.Smyrna Petzl, G. Die Inschriften von Smyrna. Bonn. 1982-1990.

I.Eph. Wankel, H. and Engelmann H.. Die Inschriften von Ephesos. Bonn.
1979–84.

th
LSJ Liddell, H.G. and Scott, R. A Greek-English Lexicon. 9 Edition.
Oxford. 1996.

Meletemata 11 Hatzopoulos, M. B., and Loukopoulou L. Recherches sur les
marches orientales des Temenides: (Anthemonte - Kalindoia). 2
vols. Athens. 1992-1996.

Nigdelis “Voluntary Associations in Roman Thessalonike.” In From Roman
to Early Christian Thessalonike. Harvard. 2010.

OCD Hornblower, S., and Spawforth, A. The Oxford Classical Dictionary.
th
4 ed. Oxford. 2012.

Philippi II Pilhofer, P. Philippi. Band II. Katalog der Inschriften von Philippi.
Tübingen. 2000.

P. Mich. V E.M. Husselman,A.E.R. Boak and W.F. Edgerton Papyri from
Tebtunis, Part II. Ann Arbor. 1944.

SEG Supplementum Epigraphicum Graecum. Leiden and Amsterdam.
1923--.

3 3
SIG / Syll. Dittenberger, W. Sylloge Inscriptionum Graecarum. Leipzig. 1915-
1924.

Spomenik Srpska kraljevska Akademija Nauka i Umetnosti. Belgrade.

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Introduction
One of the well attested phenomena of the Greco-Roman world is its wide range of
private groups. Connected under certain common characteristics, various people quite
often gathered together and participated in communal activities, forming in this way
group of some cohesiveness. Such groups are labeled by modern scholars with a
variety of terms, including collegia, guilds, clubs, societies, and private/ voluntary
2
associations.
Although scholars approached the issue from multiple viewpoints and examined
3
the way it appeared in most corners of the Empire , n orthern Greece and more
specifically Macedonia is still terra incognita. Hitherto, private groups of this area
have been mostly subjected to a comparative analysis pertaining to early Christianity
or by focusing on specific cities and themes. Hence, a comprehensive examination of
the whole area is still unavailable. In my master thesis I am going to investigate the
activities of private associations in the cities of Macedonia.
Apart from the gap in the literature, there is also a variety of reasons making
Macedonia a case study that may provide a new insight in our understanding of these
groups and of Greco-Roman society. Macedonia comprises an area with certain
peculiarities, such as a cultural entity and an ethnic identity. Such peculiarities, which
4
Paschalis Paschidis has so aptly termed as “Macedonian mentalities,” are not often
easily spotted elsewhere. The private associations of this area, moreover, present a
visible difference as opposed to other parts of the Greco-Roman world. Namely, they
seem to have been primarily focused on religion, on which they also built their public
representation. Setting this observation within the distinctive cultural features of this
region raises the question as to whether private associations in Macedonia served
different purposes compared to other places. Therefore the main research question
posed in this master thesis will be “What was the role and function of private
associations in Macedonia?”
How then were the associative activities of other regions perceived so far? Briefly
observing at this point the ways scholars have touched on the topic of associations in

2
Wilson (1996), 1.
3
It was already noticeable from the early ‘80s that associations of the West had received much more
attention than their Greek counterparts; see Ausbüttel (1982), 12, n. 5. The Greek East has also
received fair attention. Indicatively: Poland (1909) focus on the Greek mainland; van Nijf (1997) an d
Harland (2003) mainly on the Greek East (Asia Minor); Arnaoutoglou (2003) on Athens; Gabrielsen
(1997), (2001) on Rhodes; Gibbs (2011), Muhs (2001), and Arnaoutoglou (2005), on Egypt.
4
Paschidis (2012), 12, n. 55.
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general and specifically in Macedonia will provide a general background and locate
the present work within the debate.

General Historiography on Private Associations
Despite the fact that these groups played a vivid role in their cities, ancient
historiography did not really commit itself with these groups. In 1932 when Marcus
Tod gave his three lectures on Sidelights on Greek History, he spoke of, concerning
the ancient literature references to clubs, an “almost unbroken silence on the
5
subject.” A lesser interest in the study of associations does not go unnoticed in
th
modern literature for the greater part of the 20 century. It was noted almost twenty
6
years ago that the specific subject was somehow neglected, yet , the interest in
associa tions studies has significantly increased since then.
th
Before the mid 19 century, associations did not really attract the interest of
7 th th
scholars. The second half of the 19 as well as the greater part of the 20 century
saw works that examined these groups in a formalistic way, as well as some scrutiny
8 th
from theologians. Concerning the latter half of the 19 century, the works of Theodor
Mommsen and Jean Pierrew Waltzing stand out as studies that set the terms of the
9
debate for more than half of the previous century. Namely, associations were
approached from a legalistic perspective and attention was given mainly to the
relationship with the state, and whether their creational purpose was sociability or
10
necessity.
th
From the mid 20 century onwards, it seems that the social examination of collegia
was more favored. The contribution of the Italian scholar Francesco Maria De
11
Robertis in that direction is valuable. A theme emerging from his works is the study
of the worker’s position within the economy and his interaction within the stratified
12
society.

5
Tod (1932), 71.
6
Van Nijf (1997), 5.
7
See Arnaoutoglou (2003), 25, who cites only two examples as exemptions to this observation. See
th th
moreover Ascough (2003), 3, n. 1, for the few works from the 16 till the 19 century.
8
For the first steps of the comparison between associations a nd ea rly Christian communities see
Kloppenborg (1993 ), McLean (1993), and Perry (2006), 41 - 60.
9
Mommsen (1843), Waltzing (1895 - 1900 ).
10
F or an analysis of Mommsen and Waltzing’sw orks see Perry (2006), 23-88.
11
F or a collection of all of his articles see De Robertis (1987).
12
For an analysis of De Robertis’ works see again Perry (2006). In his book, Jonathan Perry provides
in general a good understanding of the historiography on Roman collegia from Mommsen till the ‘90 s.
6
A shift towards focusing more on the social implications of associative life started
coming into being in the early ‘70s. Studies appeared professing that associations
pursued honor and status and social prestige, rather than economic advantages. They
also argued against the idea that their creational purpose was a pure need for social
13
interaction. Upon this path, the ‘90s seem to have established the civic importance
14
of associations.
The past twenty five years have witnessed a b oom in studies analyzing
associations from every poss ible pe rspective. Following the global approaches of the
previous century and a half , what is currently noticeable is works examining
associations with in their geographic al and historical context, as well as on a limited
thematic sco pe. In this way, they focus on unexplored issues, or re - evaluat e previous
15
debates. A common feature of these works is that they all view private associations
as fundamental elements of the city’s life, functioning and interacting with its various
parts and having their own distinguished, yet fully integrated, place in the city’s social
order.
It seems, thus, that the old tradition of approaching these groups in the monolithic
16
way dictating hostile relations with the state is not so much favored anymore.
N owadays , scholars inves tigate associations as crucial constituents of our general
understanding of the Greco - Roman world. Yet, as already not iced the works focusing
on the n orthern part of the Greek world, and more precisely on Macedonia, are
substantially fewer. Let us take a l ook at the ways these studies have approached
private associations of this region.

13
MacMullen (1974), 76-80. See moreover Hopkins (1983), who stressed the social needs that were
fulfilled by associative burials ; Hasley Royden (1988) focused on the social status of collegia’s
magistrates; Sandra Joshel (1992), 98-122, argued that being a collegiatus, and especially holdign an
office, was a prestige symbol .The focus on collegial sociability as the binding reason has led to a
lasting debate concerning the comparison between Roman collegia and medieval guilds. In that
direction, De Ste Croix (1983), 273, argued that collegia were convivial bodies and not organized
guilds that promoted their financial interests. For this discussion see Finley (1999), 1-387, Epstein
(1991), 10-49, van Nijf (1997), 11-18, and now Liu (2008), 11-24.
14
See Patterson (1 993) and (1994), who effectiv ely challenged the conception of hominess tenuiores,
and argued towards the elevation of the prestige of collegia in towns. See moreover van Nijf (1997),
who examined the associative activities of Asia Minor and suggested that collegia functioned as
sources of identity for those socially below the local governing elites.
15
It is especially the debate regarding governmental interference that has been extensively revised,
with scholars mostly arguing that there is no universal ban on collegia, no morbid fear, but rather
temporary and of limited scope interferences. Characteri stic examples are Cotter (1996), de Ligt (2000)
and (2001), Arnaoutoglou (2002) and (2005), L iu (2005) and Bendlin (2011).
16
However, see Bendlin (20 11 ), who doubts associations’ accepted place in the city’s social structures,
that is next to the elite, by processes of imitation and adaptation, and he rather suggests that collegia
provided an alternative space of political, social and religious networkin g .

7
Historiography of Private Associations in Macedonia
Various works have dealt so far with private associations of this region. Yet they have
mostly been analyses of different issues, such as the religion and the cults of the
17
province. For such themes associations were part of their sources. Publications that
have specifically focused on Macedonian associations are noticeably few.
Franz Poland included some evidence from Macedonia in his study , yet there is no
special treatment of the area, as his book lacks a geographical distribution in
18
general. Almost half a century later, a recognized leading expert on Macedonian
studies, Dimitris Kanatsoulis, had a few pages of his thorough analysis of the
Macedonian polis dedicated to associations. In his investigation, however, he
basically observes and describes issues of nomenclature, organization and religious
19
characteristics. It can hardly be seen as an attempt of a historica l interpretation.
After Kanatsoulis’ brief description of Macedonian associations, it is only recently
that the interest in this area has been revived again. Yet, most works deal with specific
issues, such as certain types of associations like the Roman merchants or Dionysiac
groups. Studies concentrating only on the latter provide useful insight into our
understanding of the region’s associative phenomenon, but due to their limited scope
20
they are incomplete.
Moreover , a fair amount of attentio n has focused on the cities o f Thessaloniki and
21
Philippi , though mainly compared with early Christianity. Such comparative
analyses indeed contribute a lot to the field since they examine various social
22
implications of associative life in depth . However, t heir initial purpose is to utilize
collegia as a model to further understand the first Christian groups , hence , they cast
out important aspects of the associations . In addition , they are not complete
colle ctions of the available sources . On the other han d , Pantelis Nigdelis has quite
recently conduct ed an excellent study of the associations of Thessaloniki. His

17
Edson (1948) examining the cults of Roman Thessaloniki, presented some information about a few
religious associations of the city regarding mainly their organization and membership. Similarly, see
Tsochos (2012), Steimle (2008), Jaccottet (2003) and Mitrev (2003).
18
Poland (1909). Hi s study is a characteristic example of a work reflecting the tradition of a formalistic
perspective, predominant in his period. He dealt with the Greek East describing associations’ historical
origins, nomenclature, organization, regulations and finances.
19
Kanatsoulis (1955), 269 - 279.
20
Roman merchants: Rizakis (1986), Belenis (1996). Dionysiac thiasoi: Mitrev (2002).
21
Very representative examples of such comparisons are the works of Richard Ascough. See Ascough
(2000), (2003) and (2010).
22
For instance see Ascough (2003), 47-59, who attempts to identify the social location, as well as the
gender, of the membership of Macedonian private association s.
8
approach is characteristic of the recent consensus. He examines the civic activities of
collegia, religious and identity issues, considering associations as an integral part of
23
the city’s networks. Yet, his focus is restricted only on one place .
The only work, at least to my knowledge, that addresses solely and almost
completely the associative phenomenon of the region is Paschalis Paschidis’ latest
article (forthcoming). Paschidis examines the nature of difference between religious
associations and what is traditionally deemed as civic cults, “in terms of mentality
24
patterns and religious and social experiences.” In fact, he illustrates the lack of
substantial differences between religious associations and other cultic structures in
Macedonia and advises against clear cut distinctions.
Moreover, he makes some very important suggestion sexplaining the fact that the
majority of religious associations are found in the eastern part of the provinc.e
Accordingly, this can be understood as a result o fthe different religious traditions
between western and eastern Macedonia, with the river Axios being the boarde rH. e
argues that western of Axios the need of collective identities was fulfilled via cults
that were successful due to their appearance as historically attached to the local
communities. The absence of such cults eastern of Axios opened the way for the
25
creation of different religious structures, such as religious associations.
However, while his approach indeed broadens the discussion, his focus is
exclusively fixed upon religious associations, thus, excluding a crucial portion of the
available evidence of the region , whilst his ques tions are of a limited scope. Other
associations that do not seem to have been explicitly involved in religious practices
are dismissed, with other activities like funerary or honorific being left aside. On that
account, it is not an exhaustive work in reg ard to the overall function of these groups
in the region .
It should be clear by now that what the literature concerning Macedonian
associations is lacking in is a study incorporating all of the evidence and investigating
their general engagement in t heir cities . It is worth wondering whether the analysis of
private associations of this region co - aligns with the recent academic consensus
regarding the role of these groups in their cities. Therefore, a firm appreciation of

23
Nigdelis (2010).
24
Paschidis (2012), 1.
25
S ee ibid, 14 - 17.
9