In ancient Greece and Rome, an asylum was a place where people facing persecution could seek refuge. These locations were largely religious in nature, such as temples and other religious sites. A similar concept, the Cities of Refuge, existed in the ancient Levant.
The Cities of Refuge were certain Levitical towns in the Kingdom of Israel and the Kingdom of Judah in which the perpetrators of accidental manslaughter could claim the right of asylum, though he would still have to stand trial. Outside of these cities, blood vengeance against such perpetrators was allowed by law. The Bible names six cities as being cities of refuge: Golan, Ramoth, and Bosor, on the east of the Jordan River, [1] and Kedesh, Shechem, and Hebron on the western side. [2] There is also an instance of Adonijah, after a failed coup, seeking refuge from the newly anointed Solomon by grasping the horns of a sacrificial altar. [3]
In ancient Greece the temples, altars, sacred groves, and statues of the gods generally possessed the privileges of protecting slaves, debtors, and criminals, who fled to them for refuge. The laws, however, do not appear to have recognised the right of all such sacred places to afford the protection which was claimed, but to have confined it to a certain number of temples, or altars, which were considered in a more especial manner to have the asylia (Servius ad Virg. Aen. ii. 761.).
There were several places in Athens which possessed this privilege, of which the best known was the Theseum, or temple of Theseus, in the city, which was chiefly intended for the protection of the ill-treated slaves, who could take refuge in this place, and compel their masters to sell them to some other person (Plut. Theseus, 36; Schol. ad Aristoph. Equit. 1309; Hesych. and Suidas, s.v.).
The other places in Athens which possessed the jus asyli ("right of asylum") were: the Altar of Pity, in the Agora, the altar of Zeus Ayopcuos, the Altar of the Twelve Gods, the altar of the Eumenides on the Areopagus, the Theseum in the Piraeus, and the altar of Artemis, at Munichia (Meier, Alt. Proc. p. 404). Among the most celebrated places of asylum in other parts of Greece, there are the temple of Poseidon in Laconia, on Mount Taenarus (Time. i. 128, 133; Corn. Nep. Pans. c. 4); the temple of Poseidon in Calauria (Pint. Demosth. 29); and the temple of Athena Alea in Tegea (Paus. iii. 5. § 6).
It would appear, however, that all sacred places were supposed to protect an individual to a certain extent, even if their right to do so was not recognised by the laws of the state, in which they were situated. In such cases, however, as the law gave no protection, it seems to have been considered lawful to use any means in order to compel the individuals who had taken refuge to leave the sanctuary, except dragging them out by personal violence. Thus it was not uncommon to force a person from an altar or a statue of a god, by the application of fire. (Eurip. Androm. 256, with Schol.; Plant. Mostett. v. 1. 65.) Incidents of violation of asylum include the deaths of Cylon of Athens and Pausanias of Sparta. The 464 BC Sparta earthquake has been viewed by the contemporaries as divine vengeance for the Spartan ephors' murder of helots in violation of the asylum in the Tainaron temple.
In ancient Greece the term asylia was also applied to the security from plunder and piracy (asylia on land and sea), which was sometimes granted by one state to another, or even to single individuals (See Bb'ckh, Corp. Inscrip. i. p. 725.).
The asylum (temple of the god Asylaeus) that Romulus is said to have opened at Rome on the Capitoline Hill, between its two summits, in order to increase the population of the city [5] was, according to the legend, a place of refuge for the inhabitants of other states, rather than a sanctuary for those who had violated the laws of the city. In the republican and early imperial times, a right of asylum, such as existed in the Greek states, does not appear to have been recognised by Roman law. Livy seems to speak of the right of asylum as peculiar to the Greeks. [6]
By a constitutio of Antoninus Pius, it was decreed that if a slave in a province fled to the temples of the gods or the statues of the emperors to avoid the ill-usage of his master, the praeses could compel the master to sell the slave, [7] and the slave was not regarded by the law as a runaway (fugitivus). This constitutio of Antoninus is quoted in Justinian's Institutes (1. tit. 8. s. 2), with a slight alteration; the words ad aedem sacram are substituted for ad fana deorum, since the jus asyli was in his time extended to churches.
Those slaves who took refuge at the statue of an emperor were considered to inflict disgrace on their master, as it was reasonably supposed that no slave would take such a step, unless he had received very bad usage from his master. If it could be proved that any individual had instigated the slave of another to flee to the statue of an emperor, he was liable to an action corrupti servi. [8] The right of asylum seems to have been generally, but not entirely, confined to slaves. [9]
In the time of Tiberius, the number of places possessing the jus asyli in the cities in Greece and Asia Minor became so numerous as to seriously impede the administration of justice. In consequence of this, the Roman senate, by the command of the emperor, limited the jus asyli to a few cities, but did not entirely abolish it, as Suetonius (Tiberius 37) has erroneously stated. [10]
In the culture of ancient Hawai'i, certain places were designated pu'uhonua, which has been translated "place of refuge". A pu'uhonua was a sanctuary; a criminal who had violated the strict kapu code, or a defeated warrior or a non-combatant in a war could take shelter in a pu'uhonua, free from reprisal. Anyone, no matter their social status or crime, was free to enter, if they could reach the site before being overtaken by their pursuers. The resident priests would put to death anyone who pursued someone into the sanctuary. After being purified by a priest, the person was then free to leave, absolved of any crime. [11]
One of the best preserved pu'uhonua is Pu'uhonua o Honaunau on the island of Hawai'i. It was the largest walled pu'uhonua in Hawai'i and was used for the longest period of time. Here a heiau (temple) preserved the bones of Keawe, a great chief who died c. 1725 and was later believed to be a god. His mana (spiritual power) was believed to protect the area. Each pu'uhonua was similarly protected by a deified ancestor. [11]
After unifying the islands in 1810, Kamehameha the Great abolished most of the pu'uhonua and established new ones, although the one at Honaunau was untouched. The kapu system itself was officially abolished in a taboo-breaking ceremony by King Kamehameha II and his court in 1819, after which the importance of pu'uhonua declined, since there was no longer a need for their powers of absolution. [11]
The censor was a magistrate in ancient Rome who was responsible for maintaining the census, supervising public morality, and overseeing certain aspects of the government's finances.
An altar is a table or platform for the presentation of religious offerings, for sacrifices, or for other ritualistic purposes. Altars are found at shrines, temples, churches, and other places of worship. They are used particularly in paganism, Christianity, Buddhism, Hinduism, Judaism, modern paganism, and in certain Islamic communities around Caucasia and Asia Minor. Many historical-medieval faiths also made use of them, including the Roman, Greek, and Norse religions.
A sanctuary, in its original meaning, is a sacred place, such as a shrine. By the use of such places as a haven, by extension the term has come to be used for any place of safety. This secondary use can be categorized into human sanctuary, a safe place for people, such as a political sanctuary; and non-human sanctuary, such as an animal or plant sanctuary.
Asylum may refer to:
Religious practices in ancient Greece encompassed a collection of beliefs, rituals, and mythology, in the form of both popular public religion and cult practices. The application of the modern concept of "religion" to ancient cultures has been questioned as anachronistic. The ancient Greeks did not have a word for 'religion' in the modern sense. Likewise, no Greek writer known to us classifies either the gods or the cult practices into separate 'religions'. Instead, for example, Herodotus speaks of the Hellenes as having "common shrines of the gods and sacrifices, and the same kinds of customs."
A safe house is a dwelling place or building whose unassuming appearance makes it an inconspicuous location where one can hide out, take shelter, or conduct clandestine activities.
Puʻuhonua o Hōnaunau National Historical Park is a United States National Historical Park located on the west coast of the island of Hawaiʻi in the U.S. state of Hawaii. The historical park preserves the site where, up until the early 19th century, Hawaiians who broke a kapu could avoid certain death by fleeing to this place of refuge or puʻuhonua. The offender would be absolved by a priest and freed to leave. Defeated warriors and non-combatants could also find refuge here during times of battle. The grounds just outside the Great Wall that encloses the puʻuhonua were home to several generations of powerful chiefs.
Dion is a village and municipal unit in the municipality of Dion-Olympos in the Pieria regional unit, Greece. It is located at the foot of Mount Olympus at a distance of 17 km from the capital city of Katerini.
The Constitutio Antoniniana, also called the Edict of Caracalla or the Antonine Constitution, was an edict issued in AD 212 by the Roman emperor Caracalla. It declared that all free men in the Roman Empire were to be given full Roman citizenship.
The cities of refuge were six Levitical towns in the Kingdom of Israel and the Kingdom of Judah in which the perpetrators of accidental manslaughter could claim the right of asylum. Maimonides, invoking talmudic literature, expands the city of refuge count to all 48 Levitical cities. Outside of these cities, blood vengeance against such perpetrators was allowed by law. The Bible names the six cities of refuge as follows: Golan, Ramoth, and Bosor to the east of the Jordan River; and Kedesh, Shechem, and Hebron on the western (right) side.
The Temple of Saturn was an ancient Roman temple to the god Saturn, in what is now Rome, Italy. Its ruins stand at the foot of the Capitoline Hill at the western end of the Roman Forum. The original dedication of the temple is traditionally dated to 497 BC, but ancient writers disagreed greatly about the history of this site.
Lycosura was a city in the ancient Parrhasia region of south Arcadia said by Pausanias to be the oldest city in the world, although there is no evidence for its existence before the fourth century BCE. Its current significance is chiefly associated with the sanctuary of the goddess Despoina, which contained a colossal sculptural group that Pausanias wrote was made by Damophon of Messene. This group comprises acrolithic-technique statues of Despoina and Demeter seated on a throne, with statues of Artemis and the Titan Anytos standing on either side of them – all in Pentelic marble. The dates of both the temple and the sculptural group have occasioned some dispute. Remains of a stoa, altars, and other structures have been found at the site as well. The Sanctuary of Despoina at Lycosoura is located 9 km WSW of Megalopolis, 6.9 km SSE of Mount Lykaion, and 160 km SW of Athens. There is a small museum at the archaeological site housing small finds as well as part of the cult group, while the remains of the cult statues of Despoina and Demeter are displayed at the National Archaeological Museum of Athens.
The Samothrace Temple Complex, known as the Sanctuary of the Great Gods, is one of the principal Pan-Hellenic religious sanctuaries, located on the island of Samothrace within the larger Thrace. Built immediately to the west of the ramparts of the city of Samothrace, it was nonetheless independent, as attested to by the dispatch of city ambassadors during festivals.
Feronia or Lucus Feroniae was an ancient town near the present town of Fiano Romano. It is located in the plain along the Tiber river, at the foot of Mount Soracte, and was within the ancient territory of Capena. It began as a sanctuary called Lucus Feroniae in the time of Tullus Hostilius when it was located in Etruria.
The Battle of Mokuʻōhai, fought in 1782 on the island of Hawaiʻi, was a key battle in the early days of Kamehameha I's wars to conquer the Hawaiian Islands. It was his first major victory, solidifying his leadership over much of the island.
Keaweʻīkekahialiʻiokamoku was the king of Hawaiʻi Island in the late 17th century. He was the great-grandfather of Kamehameha I, the first King of the Kingdom of Hawaii.
The Temple of Poseidon at Tainaron is on the extreme point of the Mani Peninsula, the middle finger of the Peloponnese peninsula. It was dedicated to Poseidon Asphaleios, meaning "Poseidon of Safety".
The Archaeological Park of Dion is the most important archaeological site at Mount Olympus in Greece, located in Dion. In the area comprised by the Archaeological Park of Dion, sanctuaries were found from the Hellenistic and Roman periods. The park displays the importance of ancient Dion in the history of Pieria.
The Temple of Athena Alea was a sanctuary at Tegea in Ancient Greece, dedicated to Athena under the epithet Athena Alea; a syncretization between the Olympian goddess Athena and the local deity Alea. It was a significant Greek temple, and played a crucial part as an identity marker for the ancient Tegeans. It served as the focal point of a significant area already from tenth century BCE, and has provided evidence of contact with several nearby regions such as the Argolid and Laconia.
Pakaʻalana heiau was an ancient Hawaiian temple (heiau) complex, sanctuary and refuge (puʻuhonua) in Waipio Valley where the god Lono was worshiped. It was the religious center on the Island of Hawaii dating before the time of Liloa or his sons Hakau and ʻUmi-a-Līloa. It was also the site of Hale o Liloa that held a statue of the god in a corner of the structure and bones of ancient Native Hawaiians who were revered as gods. The complex is said to have had a six-foot carved stone statue of Liloa. The temple is located in the former district of Hamakua. Here, Kiha killed the leader of a bandit clan named Ika, along with his companions, as a sacrifice.