L them is an example of how Seleucid rule dealt with
L them is an instance of how Seleucid rule dealt with religious matters. BI-0115 Cancer Unfortunately, the lack of indigenous written sources implies that we can’t construct a total image of your relations in between neighborhood religious aristocracy as well as the Safranin manufacturer Greco-Macedonian administration. Within the letter that we have just looked at, Ikadion, a Seleucid official, conveys the will of your Seleucid king to his subordinate, Anaxarchos, that limits be place around the treatment of locals by Greco-Macedonian colonists and that particular religious, financial and house matters be settled. He orders this letter to become inscribed on a stele in front of Temple A in the sacred fortress. These measures may have been triggered by disturbances and clashes among the indigenous population and colonists, since the king was clearly anxious that his ruling must be displayed within a prominent public space. The king mentions, among others matters, the relocation of a temple left unfinished by his ancestors, such an operation under no circumstances having been carried out before (Estremo oriente 422; ll. 4). Maybe this projected relocation was 1 purpose for any clashes that may well lie behind the ruling published on the stele. The king apparently requested that the hieron of Soteira, likely the shrine of Artemis Soteira, be relocated towards the interior from the fortress (Estremo oriente 422; ll. 5). It can be not clear from the letter where this altar of Soteira was situated. Rouechand Sherwin-White (1985, p. 32) argue that this old temple was either the temple of Artemis that the explorers of Alexander found around the island or the Achaemenid shrine of Tell Khazneh or maybe some other shrine elsewhere. The principle explanation for the royal choice was to defend the new sanctuary and to supply `room for the community to dwell about it’ (Rouechand Sherwin-White 1985, p. 32). Hannestad and Potts (1990, p. 123) argue that the evidence of Ikaros/Failaka reveals how `a regional pre-Seleucid cult was transformed on royal command into some thing at the least reminiscent of Greek cultic practice’. Temple A from the fortress existed prior to the hieron was moved inside the fortress, which maybe indicates that greater than 1 god was worshipped inside the temple. That this was so is suggested by the second inscription identified in Temple A, which mentions the gods to which the inhabitants of Ikaros/Failaka committed the altar. Notably, the inscriptions usually do not distinguish involving the nearby population and Greco-Macedonians (IK Estremo oriente 420). All this written proof leads a single to suspect that the regional inhabitants had no separate administrative organisation. Their officials have been primarily concerned using the regional cult plus the administration on the temples. By contrast, the Greco-Macedonians lived inside a semiurbanised community (Petropoulou 2006, p. 147), which was not a polis and was subject toReligions 2021, 12,12 ofthe orders of your representatives on the Seleucids. The establishment of athletic and music competitions (IK Estremo oriente 422: ll. 112) as element in the religious festival that took location around the occasion from the relocation in the altar reveals that, even in places around the really edge of their kingdom, the Seleucids promoted and supported Greek cultural practices. Let us contemplate one more aspect connected with all the relocation in the altar plus the co-existence of Greco-Macedonians and also the indigenous population alongside one another that may be revealed by means of archaeological finds from the island. The relocation with the cult of Artemis Soteira.
