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    <title>Kernos</title>
    <link>http://kernos.revues.org</link>
    <description>Revue consacrée à l’étude des faits et phénomènes religieux de la Grèce antique</description>        
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        <rdf:li resource="http://kernos.revues.org/2106" />
        <rdf:li resource="http://kernos.revues.org/2108" />
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  <item rdf:about="http://kernos.revues.org/2101">
    <title>Seized by the Nymph?</title>
    <description><![CDATA[
      <p class="resume" dir="ltr">Alors que les pratiques dédicatoires ont été régulièrement étudiées par les historiens de la religion grecque, un important dossier chypriote a jusqu’ici été quasiment négligé. Il s’agit d’un sanctuaire rupestre situé sur la colline de Kafizin, où quelque 310 fragments de céramique inscrits ont été mis au jour, dont la grande majorité porte le nom d’Onesagoras, fils de Philounios, et est dédiée à une Nymphe, entre 225 et 218 avant notre ère. Onesagoras a manifesté une telle intensité dans le culte de la Nymphe qu’il peut être considéré comme un nympholepte ou « possédé par une Nymphe ». Le dossier comprend un matériel important pour l’étude des pratiques religieuses à un niveau intermédiaire dans la <em>polis</em>. Cet article entend porter ce matériel à l’attention de ceux qui étudient la religion grecque, en soulevant les questions qu’il pose en matière de pratiques dédicatoires.</p>]]></description> 
    <dc:creator>Theodora Suk Fong Jim</dc:creator>
    <link>http://kernos.revues.org/2101</link>
    <dc:date>2015-10-01</dc:date>
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  <item rdf:about="http://kernos.revues.org/2102">
    <title>Religion and the Polis</title>
    <description><![CDATA[
      <p class="abstract" dir="ltr">As formulated by Christiane Sourvinou-Inwood, <em>polis</em> religion is intimately linked to the formation of religious, civic, and cultural identities and it focuses on the dominant group, rather than the individual. In this essay, I ask whether this religious system left space for views which were not that of the dominant group and to what extent it could accommodate multiplicity. Focusing on the cult of the Tyrannicides at Athens, I argue that this cult provided a specific version of the overthrow of the tyrant and the establishment of democracy which served the needs of the city. It did not prevent other versions from circulating, but these alternative traditions could not compete indefinitely with the city’s and so they died out. Thus <em>polis</em> religion can include multiple voices, but groups promulgating these different views will need constantly to counteract the influences of the city’s dominant version.</p>]]></description> 
    <dc:creator>Julia L. Shear</dc:creator>
    <link>http://kernos.revues.org/2102</link>
    <dc:date>2015-10-01</dc:date>
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  <item rdf:about="http://kernos.revues.org/2104">
    <title>Queens and Ruler Cults in Early Hellenism</title>
    <description><![CDATA[
      <p class="abstract" dir="ltr">How can a new deity, with her/his specific attributes, timai and epiphanies, be created? By whom? And for what purposes? Who will her/his priests and believers be? Hellenistic documentation brings an historical perspective to the cultic, social and ideological aspects of religious phenomena, and ruler cults are a particular case of establishing/accepting new gods. Female ruler cults have only recently received specific attention. The paper examines the cases of Berenike I, Arsinoe II, and Laodike IV in order to provide new interpretations of some dynastic festivalsand to study the relationship between ruler cults and the legitimation of female power. The discussion relies mostly on papyri and inscriptions, but the final analysis of Theocritus XVII argues that the poetic logic of power legitimation is consistent with the one displayed in non-literary sources.</p>]]></description> 
    <dc:creator>Stefano G. Caneva</dc:creator>
    <link>http://kernos.revues.org/2104</link>
    <dc:date>2015-10-01</dc:date>
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  <item rdf:about="http://kernos.revues.org/2106">
    <title>‘Eugenie’ ebbre?</title>
    <description><![CDATA[
      <p class="texte" dir="ltr">Le indagini archeologiche condotte prima da Orsi e in maniera estensiva negli anni Sessanta da Orlandini sulla collinetta sabbiosa di Bitalemi a Gela, hanno portato alla luce un’importante area sacra posta al di fuori dalla cinta muraria della città antica, presso la foce del fiume Gela <em>(Fig.1)</em>.</p>]]></description> 
    <dc:creator>Marina Albertocchi</dc:creator>
    <link>http://kernos.revues.org/2106</link>
    <dc:date>2015-10-01</dc:date>
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  <item rdf:about="http://kernos.revues.org/2108">
    <title>De Pallantion d’Arcadie à Pallantium du Latium : fêtes « arcadiennes » et fêtes romaines</title>
    <description><![CDATA[
      <p class="resume" dir="ltr">Selon Denys d’Halicarnasse (I, 31-33 et 80, 1), les Arcadiens, conduits par Évandre, se seraient installés dans le Latium où ils auraient établi de nombreux cultes, parmi lesquels les <em>Lykaia</em>, assimilés aux <em>Lupercalia</em>, les fêtes de Niké, un culte de Déméter caractérisé par des <em>nephalia</em> et les <em>Hippokrateia</em> de Poséidon Hippios, appelés à Rome <em>Consualia</em>. Toute une tradition érudite, du <span style="font-variant:small-caps;">xix</span><sup>e</sup> au <span style="font-variant:small-caps;">xxi</span><sup>e</sup> siècle, parle de transferts de culte de l’arcadienne Pallantion à la Pallantium du Latium. On s’attachera à montrer qu’il n’en est rien et que Denys choisit les fêtes évoquées selon un point de vue romain. L’Arcadie ne joue aucun autre rôle que celui de fournir des noms et une caution d’hellénisme et d’ancienneté.</p>]]></description> 
    <dc:creator>Madeleine Jost</dc:creator>
    <link>http://kernos.revues.org/2108</link>
    <dc:date>2015-10-01</dc:date>
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  <item rdf:about="http://kernos.revues.org/2109">
    <title>Theological Etymologizing in the Early Stoa</title>
    <description><![CDATA[
      <p class="abstract" dir="ltr">The present article aims to show that etymologizing was an integral part of Stoic theology. The Stoics’ pantheistic and hylozoistic view of the cosmos made it natural for these thinkers to use etymology for the purpose of discovering the diverse manifestations of God in the universe. Accordingly, the main thesis of the paper posits that, within Stoicism, etymology was not so much the study of the history of words, but rather that of how God develops and reveals Himself in the various phenomena of our world. Inasmuch as studying the names of the gods was for the Stoics tantamount to seeking God, etymology played a threefold function in Stoicism: firstly, it was a means to honor God; secondly, it was a way of interpreting poetry; and finally, it was also a tool for transforming one’s own existence. Consequently, the present article investigates the theological, the allegorical and, lastly, the existential dimension of Stoic etymologizing.</p>]]></description> 
    <dc:creator>Mikolaj Domaradzki</dc:creator>
    <link>http://kernos.revues.org/2109</link>
    <dc:date>2015-10-01</dc:date>
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  <item rdf:about="http://kernos.revues.org/2111">
    <title>Ancient Theologies and Modern Times</title>
    <description><![CDATA[
      <p class="abstract" dir="ltr">Lobeck’s <em>Aglaophamus</em> (1829) has been read as beginning modern research on Orphism and the ‘ancient theology’. Replacing it in its historical context opens up new perspectives.</p>]]></description> 
    <dc:creator>S.C. Humphreys</dc:creator>
    <link>http://kernos.revues.org/2111</link>
    <dc:date>2015-10-01</dc:date>
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  <item rdf:about="http://kernos.revues.org/2115">
    <title>Beyond Greek “Sacred Laws”</title>
    <description><![CDATA[
      <p class="abstract" dir="ltr">Recent scholarship has recognised that the modern categorisation of certain Greek inscriptions as “sacred laws” is problematic. The article seeks to move beyond the traditional corpus of “sacred laws” to suggest an alternative Collection of Greek Ritual Norms (CGRN), which uses more selective criteria and which will be published on line.</p>]]></description> 
    <dc:creator>Jan-Mathieu Carbon</dc:creator> 
    <dc:creator>Vinciane Pirenne-Delforge</dc:creator>
    <link>http://kernos.revues.org/2115</link>
    <dc:date>2015-10-01</dc:date>
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  <item rdf:about="http://kernos.revues.org/2117">
    <title>Epigraphic Bulletin for Greek Religion 2009</title>
    <description><![CDATA[
      <p class="texte" dir="ltr">The 22nd issue of the <em>Epigraphic Bulletin for Greek Religion</em> presents a selection of the epigraphic publications of 2009 and some additions to earlier issues. Following the practice of the most recent issues, emphasis was placed on the presentation of new corpora and editions of new texts, rather than on summarizing books or articles that use epigraphic material. Due to demanding research and administrative duties, this year I have been unable to complete the survey of journals on time. In order to avoid delays in the publication of <em>Kernos</em>, I could only present part of 2009’s publications. This issue contains several very interesting new epigraphic finds. I would like to highlight the new fragments that have been added to the philosophical inscription of Diogenes of Oinoanda (<strong>65</strong>). They make possible the reconstruction of a large passage, in which the Epicurean philosopher rejects the idea that the fear of the gods prevents mortals from committing acts of injustice. Two very importan...</p>]]></description> 
    <dc:creator>Angelos Chaniotis</dc:creator>
    <link>http://kernos.revues.org/2117</link>
    <dc:date>2015-10-01</dc:date>
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  <item rdf:about="http://kernos.revues.org/2118">
    <title>Chronique archéologique de la religion grecque</title>
    <description><![CDATA[
      <h1 dir="ltr" id="heading1">01. Athènes, Attique, Mégaride (Ioannis Mylonopoulos)</h1>
      <p class="texte" dir="ltr"><strong>01.00 – Généralités</strong></p>
      <p class="texte" dir="ltr">– Aperçu des <em>pinakes</em> peints d’Attique, qui furent dédiés sur l’Acropole d’Athènes, dans le sanctuaire éleusinien de Déméter, celui de Nymphè à Athènes (près de l’actuelle rue Aeropagitou), et celui d’Athéna Sounias. Quatre <em>pinakes </em>protoattiques proviennent d’un dépôt votif mis au jour sur l’Agora et appartiennent non sans hésitation à un bâtiment géométrique identifié comme étant un édifice sacré. L’association pourrait être fortuite : il se pourrait que les objets du <span style="font-variant:small-caps;">vii</span><sup>e</sup> s. aient été simplement jetés sur une structure antérieure. Divers autres dépôts de l’Agora ont fourni douze <em>pinakes</em>, dix à figures noires et deux à figures rouges. Un bref appendice, bien qu’omettant plusieurs sources bibliographiques, est consacré aux <em>pinakes</em> de Penteskouphia en Corinthie. Un paragraphe se réfère aux <em>pinakes</em> trouvés dans le quartier des potiers à Corinthe et dans le sanctuaire de Héra Liménia à Pérachora. La raison pour laqu...</p>]]></description> 
    <dc:creator>Joannis Mylonopoulos</dc:creator> 
    <dc:creator>Alain Duplouy</dc:creator> 
    <dc:creator>Michael Fowler</dc:creator> 
    <dc:creator>Emmanuel Voutiras</dc:creator> 
    <dc:creator>Kalliopi Chatzinikolaou</dc:creator> 
    <dc:creator>Thierry Petit</dc:creator> 
    <dc:creator>Alexis d’Hautcourt</dc:creator>
    <link>http://kernos.revues.org/2118</link>
    <dc:date>2015-10-01</dc:date>
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