'Sacrificing and Socializing'
Religion, Commerce and Social Networks on Delos between 166-80 BC
Triple Sacrifice on a First-Century AD relief (VRoma: Louvre, Paris. Barbara McManus
In contemporary times, it is sometimes hard to imagine how religion formed the basis of daily life. In the Ancient Mediterranean, however, religion formed an intrinsic part of politics, commerce and culture, as it was believed that divine powers controlled daily life: Therefore, it was quite important to stay in touch with the gods on a friendly basis, which could be achieved through, for example, sacrificing.
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It is nowadays common knowledge that religion played a fundamental role in ancient society, but to examine the exact effects of religion on social connectivity is quite difficult. In order to find out what kind of role religion played in the construction and reinforcing of social networks in ancient times, the use of social network theory appears to be suitable, as it allows us to study and identify the processes of social interaction. Social interaction plays an important role in daily life and commerce; Truly, most careers are not about ‘what you know; but who you know’.
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Research and Focus
Therefore, I thought it would be interesting to research how religion was connected to the formation and changing of social networks in ancient times, for which I focused my research on honorary decrees that were found on Delos around 153 BC. These decrees show how a social outsider, like Berytian immigrants, could connect with Roman individuals through religious praxis, which resulted in social connectivity between Berytus and Rome.
Delos: Rocky but Relevant
Delos held quite an extraordinary position in the Mediterranean. The small island, located in the centre of the Cyclades (map on the left), had no natural sources of its own and is described by Pliny the Elder merely as a 'big rock'. Surprisingly, this rocky little island became the centre of widespread commerce during the last two centuries BC – as Auristides describes, “Delos holds a beauty from head to foot… in the body of the Roman commercial network” – and was very well known by merchants from all over the Mediterranean, especially by the upcoming superpower Rome. This success for such a small island can be explained by a combination of the declaration of Delos as a free trade port in 166 BC and because of its religious landscape, which indicates how important religion was in commerce. Homer describes in his Hymn to Delian Apollo how queen Leto gives birth to Apollo and his twin sister Artemis on Delos, something that is evidently enhancing Delos’ importance. Pausianius noticed that “it was believed to be safe to do business [on Delos],” because merchants would trade in the direct presence of the gods.
Therefore, I thought it would be interesting to research how religion was connected to the formation and changing of social networks in ancient times, for which I focused my research on honorary decrees that were found on Delos around 153 BC. These decrees show how a social outsider, like Berytian immigrants, could connect with Roman individuals through religious praxis, which resulted in social connectivity between Berytus and Rome.
Delos: Rocky but Relevant
Delos held quite an extraordinary position in the Mediterranean. The small island, located in the centre of the Cyclades (map on the left), had no natural sources of its own and is described by Pliny the Elder merely as a 'big rock'. Surprisingly, this rocky little island became the centre of widespread commerce during the last two centuries BC – as Auristides describes, “Delos holds a beauty from head to foot… in the body of the Roman commercial network” – and was very well known by merchants from all over the Mediterranean, especially by the upcoming superpower Rome. This success for such a small island can be explained by a combination of the declaration of Delos as a free trade port in 166 BC and because of its religious landscape, which indicates how important religion was in commerce. Homer describes in his Hymn to Delian Apollo how queen Leto gives birth to Apollo and his twin sister Artemis on Delos, something that is evidently enhancing Delos’ importance. Pausianius noticed that “it was believed to be safe to do business [on Delos],” because merchants would trade in the direct presence of the gods.
Religion: Making or Breaking a Name
Furthermore, this religious landscape was considered to generate trust and loyalty, fundamental concepts in commerce (Rauh). Indeed, it could have been quite difficult to trust someone: how did you know, as a Roman merchant, that the Berytian or the Jewish merchant was trustworthy enough to do business with?
Furthermore, this religious landscape was considered to generate trust and loyalty, fundamental concepts in commerce (Rauh). Indeed, it could have been quite difficult to trust someone: how did you know, as a Roman merchant, that the Berytian or the Jewish merchant was trustworthy enough to do business with?
A good place to start was to find someone with the same values and norms as you, which would in ancient times probably be someone that honours and recognizes the same gods as you. Also, Plato states that “anybody who commits fraud while invoking the gods, demonstrates neither respect to their fellow men nor to the gods”, which means that, in other words, the way one respected religion could make or break a good name.
Religious Associations on Delos: The Poseidoniasts
In order to attain a good name, merchants from different parts of the Mediterranean organised themselves on Delos under the name of a well-known god, such as Poseidon, Apollo or Mercury. One of the most renowned associations was the association of “Poseidon-devotees, consisting of Berytian (presently known as Beirut) merchants, shippers and warehouse workers" (IDelos 1520, 2-5).
In order to attain a good name, merchants from different parts of the Mediterranean organised themselves on Delos under the name of a well-known god, such as Poseidon, Apollo or Mercury. One of the most renowned associations was the association of “Poseidon-devotees, consisting of Berytian (presently known as Beirut) merchants, shippers and warehouse workers" (IDelos 1520, 2-5).
Analysis (1): Combination of Social and Sacred Activities
This association was one of the rather successful associations on Delos, as they inhabited a luxurious clubhouse. The construction of this clubhouse is noteworthy, as it “included at least two great rooms for assemblies and three for banquet, in addition to a sanctuary” (Trümper) as can be seen on the image on the right and below, which demonstrates that the Berytians offered both a social and a religious centre. |
Clubhouse of the Poseidoniasts of Berytos (GD 57): functional plan; drawing by M. Trümper after EAD. VI. pl. IV. X
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Clubhouse of the Poseidoniasts of Berytos (GD 57): Restored plan and restored view; drawings M. Trümper after EAD VI pl. IV. X
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Furthermore, this association requested quite an amount of honorary decrees – inscribed on blue marble – that show in an interesting manner how religion played an important role in the formation and reinforcing of their social network.
Analysis (2): Honorary Decrees
In the first place, these honorary decrees can be seen as the ancient alternative for a ‘LinkedIn profile’. Most of their honorary decrees are devoted to Roman individuals, which show the association had close connections to the upcoming superpower, Rome. The decrees were also conspicuously displayed, namely on the sanctuary (which shows again a connection between social and religious activities) where one had to pass through if they wanted to proceed to the other parts of the building.
In the second place, the most extensive inscription shows how social networks were formed and changed through religious activities. In this inscription, named IDelos 1520, the association honours a Roman banker, Marcus Minatius, for his “acting piously towards the gods and glory-loving in relation to the synod, displaying love and glory both to individuals and to the association, in such a way that the plan of the association may be fulfilled and the building may be completed”. |
Apparently, Minatius had “invited all [of the association] to a sacrifice, which he prepared for the gods to be accomplished for the synod, and he invited us to the banquet” (21-25), which illustrates how Minatius constructed a social tie to the association through organising a religious activity. This also enhanced his trustworthiness as “a noble and good man, acting piously towards the gods” and allowed the Berytian immigrants to connect with Roman merchants.
Furthermore, the association shows their gratitude towards Marcus Minatius through granting him with a statue and a portrait – placed in the temple at a place of Minatius’ own choice – and religious festivities. The association honoured Minatius through “assigning him a dining couch with that of the sacrificer during the festivities in honour of Poseidon and the foremost dining couch in all of the other synods”, which emphasises they arranged the most honourable seat for Minatius and illustrates how inviting one to a religious festival was greatly valued and embedded in the reinforcing of a social relationship between Minatius and the association. |
Establishment of the Poseidoniasts; photograph by Bernard Gagnon
Analysis (3): Sacrificing and Socializing
Additionally, the association organises a special feast for Minatius himself: “let one day each year be celebrated for him on the day following the procession of the festivities in honour of Apollo, and let him invite two people of his choice” (33-36).The special feast for Minatius is linked to other religious festivities, namely that of Apollo, which enhances his importance and trustworthiness as well of that of the association. It also demonstrates how Minatius functioned as an important ‘network key’ to Rome, especially since he was allowed to bring friends of his own, which expanded the social network of the association as well as of the Roman merchants.
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Lastly, there is also other evidence that shows how religion was closely connected to form a social connection to Rome. The association erected a statue of Roma, the tutelary deity of Rome, as “an account of the goodwill which she [Rome] has in relation to the association and the homeland” (2-3). Likewise, there is an inscription – IG XI, 4 756 – of a personified Delos who announces to the gods that the friendship with Rome has been renewed, “with both their temple and their people, which is beneficial to our interests”. Both these inscriptions illustrate how affection – and ultimately, a social network – to an influential figure or node in a network was shown or accomplished through religious praxis.
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Conclusion: The Possible Outcomes of Social Networks on Delos
All in all, I think that a social network analysis approach and a focus on inscriptions that were found on a small but important island offer us a better understanding of the interface between religion and social interaction. The importance of the connection between religion and social interaction is often overlooked, while religion evidently played an important role in the formation of social networks. These social networks could, in turn, affect social connectivity, as it is believed that there was quite a close connection between Rome and Berytus. Possibly, the relations that were formed on Delos through religious activities generated the founding of a Roman colony in Berytus in the first century BC, which brought the Berytians Roman inventions like aqueducts, thermal baths and a new system of administration. And last but not least, Berytus experienced an improved status as being the colony of Rome, which generated several donations and made the city a popular subject to be referred to by Herod the Great.
Therefore, a focus on these inscriptions offer us valuable examples of how social interaction was constituted by religious activities – by sacrificing and socializing. |
Delos, Meeting Hall of Berytian Poseidoniasts; photograph by Emel Yamanturk. The statue of Roma is placed in the middle (IDelos 1778).
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R.S.
Bibliography
Kassir, Samir, and Robert Fisk. Beirut. Berkeley: University of California Press, 2010. Pp. 44-48.
Trümper, Monika. ‘Negotiating Religious Identity and Ethnic Identity: The Case of Clubhouses in Late Hellenistic Delos’. Hephaistos 24. Hamburg: University of Hamburg, 2006. Pp. 115-132.
P.A. Harland. Associations, Synagogues, Congregations: Claiming a Place in Ancient Mediterranean Society. (Minneapolis: Fortress Press, 2003).
Richard A. Ascough, Philip. A. Harland, and John S. Kloppenborg. “IDelos 1520.” Associations in the Greco-Roman World: A Companion to the Source Book. Accessed on March, 23, 2015. http://philipharland.com/greco-roman-associations/224-honors-by-berytian-immigrants-for-a-roman-banker.
Richard A. Ascough, Philip. A. Harland, and John S. Kloppenborg. “IDelos 1778.” Associations in the Greco-Roman World: A Companion to the Source Book. http://philipharland.com/greco-roman-associations/226-dedication-of-a-statue-to-the-goddess-roma-by-the-berytians/.
Richard A. Ascough, Philip. A. Harland, and John S. Kloppenborg. “IDelos 1782”. Associations in the Greco-Roman World: A Companion to the Source Book. http://philipharland.com/greco-roman-associations/228-honors-by-berytians-for-the-praetor-gnaeus-octavius/.
Inscription IG XI, 4 756. Trans. J. Klinkenberg & R. Stek. http://epigraphy.packhum.org/inscriptions/main?url=oi%3Fikey%3D63240
Plato. Leg. 11.916 e -917 e.
Nicholas K. Rauh. The Sacred Bonds of Commerce: Religion, Economy and Trade Society at Hellenistic Roman Delos, 166-87 B.C. Amsterdam: J.C. Gieben, 1993. Pp. 32-38, 120-133.
Kassir, Samir, and Robert Fisk. Beirut. Berkeley: University of California Press, 2010. Pp. 44-48.
Trümper, Monika. ‘Negotiating Religious Identity and Ethnic Identity: The Case of Clubhouses in Late Hellenistic Delos’. Hephaistos 24. Hamburg: University of Hamburg, 2006. Pp. 115-132.
P.A. Harland. Associations, Synagogues, Congregations: Claiming a Place in Ancient Mediterranean Society. (Minneapolis: Fortress Press, 2003).
Richard A. Ascough, Philip. A. Harland, and John S. Kloppenborg. “IDelos 1520.” Associations in the Greco-Roman World: A Companion to the Source Book. Accessed on March, 23, 2015. http://philipharland.com/greco-roman-associations/224-honors-by-berytian-immigrants-for-a-roman-banker.
Richard A. Ascough, Philip. A. Harland, and John S. Kloppenborg. “IDelos 1778.” Associations in the Greco-Roman World: A Companion to the Source Book. http://philipharland.com/greco-roman-associations/226-dedication-of-a-statue-to-the-goddess-roma-by-the-berytians/.
Richard A. Ascough, Philip. A. Harland, and John S. Kloppenborg. “IDelos 1782”. Associations in the Greco-Roman World: A Companion to the Source Book. http://philipharland.com/greco-roman-associations/228-honors-by-berytians-for-the-praetor-gnaeus-octavius/.
Inscription IG XI, 4 756. Trans. J. Klinkenberg & R. Stek. http://epigraphy.packhum.org/inscriptions/main?url=oi%3Fikey%3D63240
Plato. Leg. 11.916 e -917 e.
Nicholas K. Rauh. The Sacred Bonds of Commerce: Religion, Economy and Trade Society at Hellenistic Roman Delos, 166-87 B.C. Amsterdam: J.C. Gieben, 1993. Pp. 32-38, 120-133.