Traveling Objects and Objects as Mediators

Resume of *Unfinished Christians.*

In her 1989 book *Greek Gods and Figurines,* the scholar Brita Alroth coined the term “visiting gods” to describe the puzzling phenomenon where travelers to the most popular sanctuaries in the Greek world would dedicate a votive image of one god to another. Drawing on the work of materiality theorists, I argue that these votives can be understood as a means of expressing and instantiating spatial relationships in the ancient Greek landscape. For the ancient Greek pilgrim, “visiting god” votives may have been a way to articulate particular cosmological and mythological connections between the divine resident of the sanctuary and the home community of the human visitor. Complementing this approach, I aim to show that the polysemous iconicity of the image allowed the pilgrim to not only materially mediate the presence of the visiting god, but also their own presence before the residents of the sanctuary. 

In recent decades, scholars of Greek religion have taken a particular interest in ritualized processions, especially toward major sanctuaries, and the embodied experience of participating in them. Less attention has been directed to individualized itinerant religious practices and experiences, or to the smaller shrines that travelers would have encountered along their journey. In this paper, I focus on portable objects excavated at a selection of roadside shrines on mainland Greece and their implications for understanding the intersection of religion and travel. In keeping with Georgia Frank’s on-the-ground, kinesthetic approach to portabilia (2023), I consider travelers’ origins and the expense of money, effort, and emotion that their journeys across the landscape would have entailed. Intimately connected with travelers’ bodies, portabilia possessed the twofold capacity to materialize personalized acts of religious devotion and to express, through repetition of customary forms of dedication, individuals’ belonging to a community of worshippers.

The Letter of Aristeas is a diasporic Jewish work composed in Ptolemaic-era Egypt, likely during the second century BCE. In an under-examined section, Aristeas offers an elaborate ekphrasis of a set of ritual objects that Ptolemy II constructs and sends as gifts to the Jerusalem temple (§§ 51b-82). In this paper, I examine the ekphrastic presentation of ritual portabilia as a strategy aimed at cultivating Alexandrian Jewish identity through a focus on elite craftsmanship and benefaction. I argue that the work adapts the conventions of ekphrasis in order to guide its reader through a mode of "ritualized viewing" that parallels the visually-marked practices of how these objects were piously produced and ritually offered to the Jerusalem temple. The work thus elevates Ptolemy II as a model of elite devotion whose efforts bridge the Alexandrian present with a scriptural past. 

A wide range of Christian observances testify to the belief that the presence of Christ is mediated by scripture with protective and healing effects. In order to gain a rounded picture of early Christian culture, these need to be considered alongside formal liturgical usage. Portions of scripture have been carried by humans and attached to livestock to give protection from natural harms. Verses have been carved upon lintels to safeguard houses. Such uses intensify the moral and spiritual significance of scripture rather than diminish them. Narrative accounts describe Gospel books being placed by beds or under the head during sleep to promote recovery from ailments, with the latter confirmed by physical wear to book pages. The specific texts that were used tended to reflect the condition from which recovery was sought, whereas during later periods, particular texts such as the Gospel incipits came to be used for multiple purposes.