This chapter presents a new, annotated translation of the three fragments of a satirical sketch of southern Greek communities, now attributed to one Herakleides Kritikos and probably written between 279 and 239 BC, together with an additional testimonium. An appendix presents a fragmentary papyrus (P. Hawara 80–1) containing a contemporary description of the Piraeus. The chapter introduction recognizes the literary and performative character of the text, its selective use of geographical information (as far as we can judge from the surviving passages, extending from Attica to Thessaly where we have the original ending of the work), its use of irony, and its geopolitical claims about the extent of ‘Hellas’. A new map clarifies the route followed by the first part of the text.

This chapter explores the Thesmophoria as a festival that was celebrated in multiple places in the ancient Greek world. McLardy approaches this festival from a comparative perspective, investigating its manifestations at Attica and on Sicily. Through an analysis of similarities and differences in the celebrations at these two locations, she shows how the festival drew on local landscapes, myths, and histories. In highlighting the local horizon, McLardy takes issue with an approach that has focused on describing the general elements of the festival (at the price of everything else) and that has pieced them together in a composite account. In her contribution, local elements are more than mere deviations from a universal template. Rather, such local dimensions of the Thesmophoria illustrate how Greek religion remained deeply embedded in the way people lived.

This chapter explores the Thesmophoria as a festival that was celebrated in multiple places in the ancient Greek world. McLardy approaches this festival from a comparative perspective, investigating its manifestations at Attica and on Sicily. Through an analysis of similarities and differences in the celebrations at these two locations, she shows how the festival drew on local landscapes, myths, and histories. In highlighting the local horizon, McLardy takes issue with an approach that has focused on describing the general elements of the festival (at the price of everything else) and that has pieced them together in a composite account. In her contribution, local elements are more than mere deviations from a universal template. Rather, such local dimensions of the Thesmophoria illustrate how Greek religion remained deeply embedded in the way people lived.

This chapter turns to the social matrix of the local. Beyond spatial connotations, local communities are aggregations of people first and foremost who cultivate a particular identity of place. Since Greek communities typically included people from other locations, the social texture of the local was subject to varying degrees of cultural diversity. In the field of religion, corresponding negotiations between individual and communal practices were complicated by charged perceptions of what constituted the social core of the local, that is, who was part of it – and who was not. The chapter sets out to disentangle the threads of personal and communal agency. Polinskaya begins her discussion with examples that attest to cultic initiatives undertaken by individual citizens and foreign residents. Beyond well-known practices of turning private endeavours into communal ones (for instance by decree of the polis), Polinskaya unravels more hidden, non-linear processes of communal opting in and staying in. She traces the ways in which personal agency gradually inspired and received communal resonance and meaning.

This chapter turns to the social matrix of the local. Beyond spatial connotations, local communities are aggregations of people first and foremost who cultivate a particular identity of place. Since Greek communities typically included people from other locations, the social texture of the local was subject to varying degrees of cultural diversity. In the field of religion, corresponding negotiations between individual and communal practices were complicated by charged perceptions of what constituted the social core of the local, that is, who was part of it – and who was not. The chapter sets out to disentangle the threads of personal and communal agency. Polinskaya begins her discussion with examples that attest to cultic initiatives undertaken by individual citizens and foreign residents. Beyond well-known practices of turning private endeavours into communal ones (for instance by decree of the polis), Polinskaya unravels more hidden, non-linear processes of communal opting in and staying in. She traces the ways in which personal agency gradually inspired and received communal resonance and meaning.

This chapter introduces the concepts and methods used by the other chapters in the volume, using the long-standing problem of estimating the land carrying capacity of classical Attica to illustrate the benefits of probabilistic modelling. We begin by surveying the development of techniques for managing uncertainty in ancient history (1.1) and past work on the specific problem of Attica’s land carrying capacity (1.2). The chapter then turns to theoretical questions about the nature of uncertainty and probability (1.3), introducing the ‘subjectivist’ conception of probability as degree of belief, a theoretical framework that makes probability a powerful tool for historians. We go on to discuss the procedure of using probability distributions to represent uncertainty about the actual value of a quantity such as average barley yield in ancient Attica (among other variables relevant to the problem of land carrying capacity) (1.4), the need to be aware of cognitive biases that distort our probability judgements (1.5), the use of Monte Carlo simulation to combine uncertainties (1.6), the potential problem of epistemic interdependence (1.7), the interpretation of the outputs of a Monte Carlo simulation (1.8), and the use of sensitivity analysis to identify the most important sources of uncertainty in a simulation. The appendix illustrates model code in R.