ProQuest Dissertations - Historia Antigua

Thus, the remaining Greek and Lucanian inhabitants would have retained the use of thetemples and cults that pertained to their daily lives and even shared these spaces with theLatin colonists.Of the extra-urban sanctuaries, some show a continuity of worship while othershave yielded no evidence of activity after the Greek or Lucanian phases of occupation.The sanctuary of S. Venera, just south of the urban center, boasted a new, third centuryBCE portico and continued dedications in the second century BCE.The Heraion at theFoce del Sele received a new shrine around 250 BCE.Between the city and the sea,the small shrine to the so-called 'Camping Apollo' shows monumentalization at the endof the third century BCE; the new sacellum resembled the Pompeian temple of Isis, to1 TOwhom the Paestan shrine was also dedicated.The sanctuary at the source of theCapodifiume (Demeter) also continued to attract worshippers into the period of the Latincolony. 129This does not seem to be the case for the extra-urban cult sites at Linora,Getsemani, and perhaps Agropoli (all of uncertain attribution), and Fonte (Hera),Albanella (Demeter), 'Acque che Bolle' (Demeter and Kore). 130Torelli sees the Latincolonists' focus on the urban sanctuaries to the detriment of many of the extra-urban onesas a removal of everything Greek and an inversion in the religious system to emphasize126 Crawford (2006), p. 67. Torelli (1999b), p. 49. See Ammerman (1991) for a discussion of the nakedstanding goddesses of this shrine; Ammerman concludes that the original deity of this sanctuary wasPhoenician Astarte or Cypriot Aphrodite, who became Venus in Roman period.127 Ibid.128 Torelli (1999b), pp. 50-51. This is confirmed by an inscription (ILP 160), in which Laureia Q.f.commemorates the dedication of a temple. Within the temple, votive doves, cupids, and female statues alsosuggest Isis.129 Torelli (1999b), p. 51.130 Ibid, with references. See also Greco (2001a), p. 158.179