This chapter focuses on ancient Corinthia as an area that housed several sizeable Greek sanctuaries, including those of Poseidon at Isthmia, Hera at Perachora, and Demeter and Kore on the Acrocorinth. All of these sanctuaries have yielded extensive assemblages of items left by worshippers as votives dedicated to the ancient Greek gods and goddesses. The study of the similarities and differences of their votive deposits illuminates the uses of these sanctuaries within different local contexts. The quantitative look at dedicatory assemblages is combined with the qualitative look at individual objects or groups of objects to consider questions of the wealth and gender of those dedicating the votives as well as their geographical origin. The chapter shows that dedicatory assemblages can provide invaluable insights into the way in which the local constitutes itself in ever different ways at each of these sanctuaries. It also illustrates that material objects can point to both their practical uses as well as the thinking of those engaged in their circulation.

This chapter focuses on ancient Corinthia as an area that housed several sizeable Greek sanctuaries, including those of Poseidon at Isthmia, Hera at Perachora, and Demeter and Kore on the Acrocorinth. All of these sanctuaries have yielded extensive assemblages of items left by worshippers as votives dedicated to the ancient Greek gods and goddesses. The study of the similarities and differences of their votive deposits illuminates the uses of these sanctuaries within different local contexts. The quantitative look at dedicatory assemblages is combined with the qualitative look at individual objects or groups of objects to consider questions of the wealth and gender of those dedicating the votives as well as their geographical origin. The chapter shows that dedicatory assemblages can provide invaluable insights into the way in which the local constitutes itself in ever different ways at each of these sanctuaries. It also illustrates that material objects can point to both their practical uses as well as the thinking of those engaged in their circulation.

This chapter surveys the broader social contexts for dissection, in four sections: public performance, animals, religion, and popular conceptions of anatomy. The first section offers the context for public displays of dissection, namely competing types of performance, including sophistic lectures, legal proceedings, and the general spectacle of the streets. The second focuses on animals and the various circumstances outside scientific dissection in which bodies were cut into and opened, with specific attention on butchery, veterinary practice, pharmacology, magic, and staged animal shows in the arena. The third turns to religious contexts, encompassing the practices of animal sacrifice and divination from entrails, as well as the Italic votive tradition, which included artistic representations of various internal organs, and the Egyptian practice of embalmment. Finally, there is a sketch of popular experience with and conceptions of bodily rupture and anatomy, ranging from postmortem punishments, public executions and gladiatorial displays in the arena, and military violence to literary descriptions of gore, artistic depictions of bodies, and intellectual engagement with anatomy.

This chapter deals with women’s roles in the religious life of their cities, both as cult officials and as devotees. Apart from the Vestals, Roman cities had priestesses of a few, mostly female, deities, such as Ceres, Venus, Tellus and Juno, but also Isis, Cybele and Bona Dea. Priestesses of the imperial cult are amply attested accross the Roman West (but not in Rome) serving both the living and the deified empresses. They were mostly fromwealthy families of the local elite. Apart from priesthoods, a wide range of lesser religious functions were open to women of lower rank, most of them paid. For the performance of religious ceremonies, we find female musicians, dancers, basket-bearers and sacrificial attendants, as well as magistrae and ministrae, female temple-wardens and keepers of sacrificial animals. The last part of the chapter offers a sample of their dedications to male and female deities, both Roman and local, thus giving an impression of their religious allegiancies and their participation in rituals.

This chapter turns to our evidence for ritual practice at the site, in particular activity centred on the three hot springs. Rather than being curative in nature, the water is understood as primarily a medium for enabling ritual relinquishment of objects lost through theft or decay. The chthonic importance of the water is emphasized and linked to other aspects of ritual at the site, in particular reports from the ancient author Solinus that coal was burned on Sulis’s altars. Depositional practice at Aquae Sulis is compared to other watery sites in Britain and Gaul, and the Bath corpus of ‘curse tablets’ is placed into a wider context, with the sanctuary at Uley serving as a particularly important counterpoint to Bath.