Résumé
The notion polis religion has been the focus of debate in recent decades and its applicability to Greek religion questioned, in particular concerning its relevance for covering the religious activity of individuals. Most discussions have taken their starting point in the actions that made up religion, for example, sacrifice, dedications of votives, the performance or rituals collectively or individually, consultations of oracles, initiation into mysteries but also the use of magic and curses.
I will approach the notion polis religion and its significance for understanding Greek religion by looking at its spatial side, in particular the concept temenos as we encounter it in the epigraphical and literary evidence. Temenos is the oldest Greek term for sacred space, used for sanctuaries as well as estates owned by gods. These spaces were set-apart for the gods and their worship, and as such, they were central for the practical execution of religion and the interaction between gods and humans, and therefore a fundamental part of polis religion.
But how does the temenos concept relate to religion in the domestic sphere? To what extent can we apply temenos to spaces outside established sanctuaries, and does it cover all space where the gods were worshipped, even if just momentarily? Who instituted temene and why? Is the term applicable for the space where cult was practiced in the oikos and were such spaces somehow demarcated from the surrounding profane space? Approaching Greek religion from the spatial perspective of temenos puts a focus on the divine aspect of religion as well as the human and can help problematize the polis religion.
