Wikipedia

Sacred enclosure

In the study of the history of religions and anthropology, a sacred enclosure refers to any structure intended to separate two spaces: a sacred space and a profane space. Generally, it is a separation wall erected to mark the difference between the two spaces, acquiring significant symbolic meaning. Many human cultures have made use of sacred enclosures, found in Mesopotamia, as well as in pre-Columbian America, sub-Saharan Africa, such as in Notsé, or in Mediterranean cultures, such as Greece and Rome. The use of sacred enclosures is also a crucial aspect of the Abrahamic religions, as seen in the construction of the Temple of Jerusalem or pilgrimages such as the Hajj. In some cases, this separation is placed within a single sacred space, dividing it, as with enclosures separating people according to their gender in certain churches, mosques, and synagogues.

Entrance and peribolos of the Temple of Poseidon, island of Kalaureia.

The term refers to the structure that establishes, reinforces, or accentuates separations, but it is sometimes used more broadly to describe all sacred boundaries imposed on spaces, although the term "sacred boundary" is more accurate in this case. Anthropologically, it is an important aspect of human culture, as it often establishes the limits of the profane space by erecting a visible marker signifying the presence of the sacred space. It is central to the notion of the sacred.

Anthropology

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Clarifying aspect

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The erection of a sacred enclosure, whether a large compound or a simple wall, is central to a clarifying aspect.[1] By establishing and making visible the boundaries between places, the enclosure defines both the sacred and the profane.[1] It also generally reinforces cultic behaviors; faced with the material impossibility of crossing this space, humans must align their actions with the cult, which is thus materialized and made present to the entire community.[1]

Delimiting aspect

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The sacred enclosure marks an extraction from the profane world.[2] After crossing the boundaries, the individual finds themselves in a different perception of time, where the normal course of events no longer seems to follow its usual rhythm.[2] In this place and after passing through the enclosure, communication with the supernatural is perceived as more natural and evident.[2]

History

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Antiquity

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The erection of a sacred enclosure is often associated with the foundation of a city. For example, when the Phoenician city of Byblos was refounded in the mid-4th millennium BCE, the sacred enclosure demarcating the future temple of the city was the first structure of the city.[3] Byblos was not unique; older Mesopotamian cities like Eridu and Uruk also centered around sacred enclosures that defined the boundaries of their temples.[4] These two Mesopotamian cities have the most significant Mesopotamian sacred enclosures, but nearly all cities of the ancient Near East featured such enclosures,[4] including those in Cyprus.[5] While many myths directly link supernatural intervention to the selection and delimitation of the sacred space, in some cases, divine intervention was said to construct the enclosure, as seen in Uruk, where the god An was directly involved in its construction.[4]

In Minoan Crete and the wider ancient Aegean region, such structures are also attested.[6] The Celts were frequent builders of sacred enclosures, often using them in their rituals.[7] Prehistoric stone circles in France might be of a similar nature.[8] Similar phenomena are attested in North America from the 5th century BCE.[9] The Greeks also used sacred enclosures, which were central to their practices.[10] They used them to delimit the space of temples or sacred groves,[2][11][12] such as the sanctuary at Delphi.[13] It is possible, though not certain, that the second part of the goddess Artemis’s name comes from the Greek root for sacred enclosure, “τέμενος” (temenos).[14] The Persians were also known for this practice, as seen in Pasargadae.[15] According to Strabo, the cults of ancient Georgia incorporated such enclosures.[16]

Among the Romans, the pomerium referred to the sacred boundary of the city. This boundary was sometimes marked by a sacred enclosure, which also had military and defensive roles, as seen with the Servian Wall.[17] In this case, according to Plutarch, the gates were not part of the sacred enclosure, allowing passage through them.[18]

Parallel or similar dynamics are observed in ancient Judaism. For example, it was forbidden for a foreigner to enter the enclosure of the Temple of Jerusalem, as noted by the Temple Warning inscription.[19][20] In the case of the Temple of Jerusalem, it was constructed in a concentric structure, where each crossed enclosure brought one closer to the Holy of Holies, perceived as the physical dwelling of the God of Israel.[21] Thus, it was a place segmented by numerous sacred enclosures, which were omnipresent markers of the sanctity of each stage where one found themselves.[21]

Middle Ages

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In Europe and Asia, this structure was adopted in Christian places of worship, with churches separating themselves from the outside through the erection of walls that enclosed a sanctuary, separated from the rest by a wall or veil, the precursor to the iconostasis or rood screen.[1] In some cases, Christians and Jews implemented other built markers within their places of worship, such as establishing a separate gynaeceum for female congregants.[22][23] Similar internal separations are also found in mosques, with a different space, sometimes even a separate room, allocated for the prayers of men and women.[24]

In sub-Saharan Africa, such practices are found among the ancestors of the Ewe people, as evidenced by the stories related to the exodus of the Ewe from Notsé, where the ancestors decided to leave the city after the tyrannical king Agokoli chose to erect a vast sacred enclosure.[25][26][27] The Incas in Central America also seemed to make use of sacred enclosures.[28]

References

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  1. ^ a b c d Hamilton, Sarah; Spicer, Andrew, eds. (2005). Defining the holy: sacred space in medieval and early modern Europe. Aldershot, Hants, England ; Burlington, VT: Ashgate Pub. ISBN 978-0-7546-5194-9.
  2. ^ a b c d Barnett, Rod (2007). "Sacred Groves: Sacrifice and the Order of Nature in Ancient Greek Landscapes". Landscape Journal. 26 (2): 252–269. doi:10.3368/lj.26.2.252. ISSN 0277-2426. JSTOR 43324399.
  3. ^ Chanteau, Julien (2014-06-01). "L'Enceinte Sacrée et les origines de Byblos". Syria. Archéologie, art et histoire (in French) (91): 35–54. doi:10.4000/syria.2096. ISSN 0039-7946. Archived from the original on 2024-07-13. Retrieved 2024-07-13.
  4. ^ a b c Wasilewska, Ewa (May 2009). "Sacred Space in the Ancient Near East". Religion Compass. 3 (3): 395–416. doi:10.1111/j.1749-8171.2009.00138.x. ISSN 1749-8171. Archived from the original on 2024-07-13. Retrieved 2024-07-13.
  5. ^ Bolger, Diane (1996). "Figurines, Fertility, and the Emergence of Complex Society in Prehistoric Cyprus". Current Anthropology. 37 (2): 365–373. doi:10.1086/204500. ISSN 0011-3204. Archived from the original on 2024-07-13. Retrieved 2024-07-13.
  6. ^ Chapin, Anne P. (2004). "Power, Privilege, and Landscape in Minoan Art". Hesperia Supplements. 33: 47–64. ISSN 1064-1173. JSTOR 1354062. Archived from the original on 2021-05-10. Retrieved 2024-07-13.
  7. ^ Webster, Jane, “Sanctuaries and sacred places”, in: Miranda J. Green (ed.), The Celtic world, London, New York: Routledge, 1995. 445–464
  8. ^ Maury, Jean (1968). "Les cercles de pierres des Grands Causses". Bulletin de la Société préhistorique française. 65 (2): 591–598. doi:10.3406/bspf.1968.4169. Archived from the original on 2024-03-09. Retrieved 2024-07-13.
  9. ^ Hall, Robert L. (1976). "Ghosts, Water Barriers, Corn, and Sacred Enclosures in the Eastern Woodlands". American Antiquity. 41 (3): 360–364. doi:10.2307/279525. ISSN 0002-7316. JSTOR 279525. Archived from the original on 2022-06-28. Retrieved 2024-07-13.
  10. ^ Malkin, Irad (1987). "La place des dieux dans la cité des hommes. Le découpage des aires sacrées dans les colonies grecques". Revue de l'histoire des religions. 204 (4): 331–352. doi:10.3406/rhr.1987.2165. Archived from the original on 2024-07-10. Retrieved 2024-07-13.
  11. ^ Sharon, Avi (2018). "The Oak and the Olive: Oracle and Covenant". SiteLINES: A Journal of Place. 13 (2): 3–4. ISSN 2572-0457. JSTOR 26395073.
  12. ^ Dillon, Matthew P. J. (1997). "The Ecology of the Greek Sanctuary". Zeitschrift für Papyrologie und Epigraphik. 118: 113–127. ISSN 0084-5388. JSTOR 20190053. Archived from the original on 2022-03-19. Retrieved 2024-07-13.
  13. ^ Reboreda Morillo, Susana (2006). "La volonté divine : Delphes et son influence sur le destin humain". Collection de l'Institut des Sciences et Techniques de l'Antiquité. 999 (1): 219–228. Archived from the original on 2024-03-17. Retrieved 2024-07-13.
  14. ^ Hughes, J. Donald (1990). "Artemis: Goddess of Conservation". Forest & Conservation History. 34 (4): 191–197. doi:10.2307/3983705. ISSN 1046-7009. JSTOR 3983705.
  15. ^ Boucharlat, Rémy (1984). "Monuments religieux de la Perse achéménide, état des questions". MOM Éditions. 7 (1): 119–135. Archived from the original on 2024-07-13. Retrieved 2024-07-13.
  16. ^ Charachidzé, Georges (1999). "L'invention du « dieu lune » en Géorgie (information)". Comptes rendus des séances de l'Académie des Inscriptions et Belles-Lettres. 143 (2): 429–434. doi:10.3406/crai.1999.16000. Archived from the original on 2024-02-29. Retrieved 2024-07-13.
  17. ^ Manacorda, Daniele (2009). Arch.it.arch (in Italian). Roma: Quasar. ISBN 978-88-7140-380-9.
  18. ^ "Plutarque : Romulus : Bilingue". remacle.org. Archived from the original on 2024-03-02. Retrieved 2024-07-13.
  19. ^ Clermont-Ganneau, Charles (1872). Un stèle du temple de Jérusalem: découverte et publiée (in French). Didier et Cie.
  20. ^ Fund, Palestine Exploration (1872). Quarterly Statement - Palestine Exploration Fund. Published at the Fund's Office. Archived from the original on 2024-07-13. Retrieved 2024-07-13.
  21. ^ a b Coogan, Michael David, ed. (2001). The Oxford history of the biblical world (Issued as an Oxford University Press paperback ed.). Oxford New York Athens Auckland Bangkok Bogotá Buenos Aires: Oxford University Press. ISBN 978-0-19-513937-2.
  22. ^ Schulenburg, Jane Tibbetts (January 1978). "Sexism and the celestial gynaeceum — from 500 to 1200". Journal of Medieval History. 4 (2): 117–133. doi:10.1016/0304-4181(78)90002-7. ISSN 0304-4181. Archived from the original on 2024-07-13. Retrieved 2024-07-13.
  23. ^ Handman, Marie-Élisabeth (2002). "L'Autre des non-juifs... et des juifs : les romaniotes". Études Balkaniques (in French). 9 (1): 133–164. doi:10.3917/balka.009.0008. ISSN 1260-2116. Archived from the original on 2024-07-13. Retrieved 2024-07-13.
  24. ^ Katz, Marion (2014-09-23), "Women in the Mosque: A History of Legal Thought and Social Practice", Women in the Mosque, Columbia University Press, doi:10.7312/katz16266, ISBN 978-0-231-53787-2, archived from the original on 2024-04-21, retrieved 2024-07-13
  25. ^ Histoire des Togolais. Volume 1: Des origines à 1884. Vol. 1 (Edition définitive ed.). Lomé: Presses de l'UB. 1997. ISBN 978-2-909886-26-8.
  26. ^ Kodzo Awoenam Adedzi, « Culture et santé infantile chez les Agotimés du Togo : place de la médecine traditionnelle dans le système de santé publique », UCL,‎ 2019 https://corpus.ulaval.ca/server/api/core/bitstreams/88083c7f-81e3-441d-9697-b8125fc0fe59/content Archived 2024-07-13 at the Wayback Machine
  27. ^ Greene, Sandra E. (2002). "Notsie Narratives: History, Memory and Meaning in West Africa". The South Atlantic Quarterly. 101 (4): 1015–1041. doi:10.1215/00382876-101-4-1015. ISSN 1527-8026.
  28. ^ Yaya, Isabel (2012-01-01), "The Inca Calendar and Its Transition Periods", The Two Faces of Inca History, Brill, ISBN 978-90-04-23387-4, archived from the original on 2024-07-13, retrieved 2024-07-13


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