L them is an instance of how Seleucid rule dealt with
L them is an example of how Seleucid rule dealt with religious matters. Unfortunately, the lack of indigenous written sources implies that we can not 20(S)-Hydroxycholesterol Stem Cell/Wnt construct a complete image of your relations Hydroxyflutamide Epigenetics amongst local religious aristocracy and the Greco-Macedonian administration. Within the letter that we have just looked at, Ikadion, a Seleucid official, conveys the will in the Seleucid king to his subordinate, Anaxarchos, that limits be put on the therapy of locals by Greco-Macedonian colonists and that specific religious, financial and home matters be settled. He orders this letter to be inscribed on a stele in front of Temple A within the sacred fortress. These measures may have been triggered by disturbances and clashes amongst the indigenous population and colonists, since the king was clearly anxious that his ruling must be displayed in a prominent public space. The king mentions, among other individuals matters, the relocation of a temple left unfinished by his ancestors, such an operation under no circumstances possessing been carried out before (Estremo oriente 422; ll. 4). Perhaps this projected relocation was one reason for any clashes that may perhaps lie behind the ruling published around the stele. The king apparently requested that the hieron of Soteira, likely the shrine of Artemis Soteira, be relocated towards the interior of the fortress (Estremo oriente 422; ll. five). It is not clear from the letter where this altar of Soteira was situated. Rouechand Sherwin-White (1985, p. 32) argue that this old temple was either the temple of Artemis that the explorers of Alexander discovered on the island or the Achaemenid shrine of Tell Khazneh or possibly some other shrine elsewhere. The primary reason for the royal decision was to safeguard the new sanctuary and to provide `room for the community to dwell around it’ (Rouechand Sherwin-White 1985, p. 32). Hannestad and Potts (1990, p. 123) argue that the proof of Ikaros/Failaka reveals how `a local pre-Seleucid cult was transformed on royal command into something no less than reminiscent of Greek cultic practice’. Temple A with the fortress existed before the hieron was moved inside the fortress, which possibly indicates that greater than one god was worshipped inside the temple. That this was so is suggested by the second inscription located in Temple A, which mentions the gods to which the inhabitants of Ikaros/Failaka committed the altar. Notably, the inscriptions don’t distinguish in between the local population and Greco-Macedonians (IK Estremo oriente 420). All this written evidence leads 1 to suspect that the nearby inhabitants had no separate administrative organisation. Their officials have been mainly concerned with all the regional cult along with the administration of your temples. By contrast, the Greco-Macedonians lived within a semiurbanised community (Petropoulou 2006, p. 147), which was not a polis and was topic toReligions 2021, 12,12 ofthe orders with the representatives of your Seleucids. The establishment of athletic and music competitions (IK Estremo oriente 422: ll. 112) as part of your religious festival that took location around the occasion from the relocation on the altar reveals that, even in regions around the quite edge of their kingdom, the Seleucids promoted and supported Greek cultural practices. Let us think about yet another aspect connected using the relocation on the altar and also the co-existence of Greco-Macedonians and the indigenous population alongside each other that is definitely revealed through archaeological finds from the island. The relocation in the cult of Artemis Soteira.