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The term refers to the structure that establishes, reinforces, or accentuates separations, but it is sometimes used more broadly to describe all sacred boundaries imposed on spaces, although the term "sacred boundary" is more accurate in this case. Anthropologically, it is an important aspect of
166:, where the normal course of events no longer seems to follow its usual rhythm. In this place and after passing through the enclosure, communication with the supernatural is perceived as more natural and evident.
141:
The erection of a sacred enclosure, whether a large compound or a simple wall, is central to a clarifying aspect. By establishing and making visible the boundaries between places, the enclosure defines both the
195:
also centered around sacred enclosures that defined the boundaries of their temples. These two
Mesopotamian cities have the most significant Mesopotamian sacred enclosures, but nearly all cities of the
187:
was refounded in the mid-4th millennium BCE, the sacred enclosure demarcating the future temple of the city was the first structure of the city. Byblos was not unique; older
Mesopotamian cities like
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directly link supernatural intervention to the selection and delimitation of the sacred space, in some cases, divine intervention was said to construct the enclosure, as seen in Uruk, where the god
1403:
1395:
Kodzo
Awoenam Adedzi, « Culture et santé infantile chez les Agotimés du Togo : place de la médecine traditionnelle dans le système de santé publique »,
124:, as it often establishes the limits of the profane space by erecting a visible marker signifying the presence of the sacred space. It is central to the notion of the
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referred to the sacred boundary of the city. This boundary was sometimes marked by a sacred enclosure, which also had military and defensive roles, as seen with the
60:
erected to mark the difference between the two spaces, acquiring significant symbolic meaning. Many human cultures have made use of sacred enclosures, found in
243:
also used sacred enclosures, which were central to their practices. They used them to delimit the space of temples or sacred groves, such as the sanctuary at
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307:. Thus, it was a place segmented by numerous sacred enclosures, which were omnipresent markers of the sanctity of each stage where one found themselves.
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1204:(Issued as an Oxford University Press paperback ed.). Oxford New York Athens Auckland Bangkok Bogotá Buenos Aires: Oxford University Press.
299:. In the case of the Temple of Jerusalem, it was constructed in a concentric structure, where each crossed enclosure brought one closer to the
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The sacred enclosure marks an extraction from the profane world. After crossing the boundaries, the individual finds themselves in a different
100:. In some cases, this separation is placed within a single sacred space, dividing it, as with enclosures separating people according to their
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must align their actions with the cult, which is thus materialized and made present to the entire community.
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The erection of a sacred enclosure is often associated with the foundation of a city. For example, when the
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812:"La place des dieux dans la cité des hommes. Le découpage des aires sacrées dans les colonies grecques"
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https://corpus.ulaval.ca/server/api/core/bitstreams/88083c7f-81e3-441d-9697-b8125fc0fe59/content
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implemented other built markers within their places of worship, such as establishing a separate
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were frequent builders of sacred enclosures, often using them in their rituals. Prehistoric
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separating themselves from the outside through the erection of walls that enclosed a
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592:"Figurines, Fertility, and the Emergence of Complex Society in Prehistoric Cyprus"
374:, where the ancestors decided to leave the city after the tyrannical king Agokoli
284:, the gates were not part of the sacred enclosure, allowing passage through them.
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251:’s name comes from the Greek root for sacred enclosure, “τÎμενος” (temenos). The
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340:
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754:"Ghosts, Water Barriers, Corn, and Sacred Enclosures in the Eastern Woodlands"
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444:"Sacred Groves: Sacrifice and the Order of Nature in Ancient Greek Landscapes"
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291:. For example, it was forbidden for a foreigner to enter the enclosure of the
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Comptes rendus des séances de l'Académie des
Inscriptions et Belles-Lettres
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1375:. Vol. 1 (Edition définitive ed.). Lomé: Presses de l'UB. 1997.
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247:. It is possible, though not certain, that the second part of the goddess
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943:"La volonté divine : Delphes et son influence sur le destin humain"
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for female congregants. Similar internal separations are also found in
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1327:"Women in the Mosque: A History of Legal Thought and Social Practice"
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Defining the holy: sacred space in medieval and early modern Europe
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Collection de l'Institut des
Sciences et Techniques de l'Antiquité
335:, separated from the rest by a wall or veil, the precursor to the
224:
188:
151:
1058:"L'invention du « dieu lune » en Géorgie (information)"
1024:"Monuments religieux de la Perse achéménide, état des questions"
414:. Aldershot, Hants, England ; Burlington, VT: Ashgate Pub.
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might be of a similar nature. Similar phenomena are attested in
205:
192:
97:
85:
57:
1421:"Notsie Narratives: History, Memory and Meaning in West Africa"
88:. The use of sacred enclosures is also a crucial aspect of the
209:
1277:"L'Autre des non-juifs... et des juifs : les romaniotes"
48:
refers to any structure intended to separate two spaces: a
1227:"Sexism and the celestial gynaeceum — from 500 to 1200"
1155:
Un stèle du temple de Jérusalem: découverte et publiée
366:, such practices are found among the ancestors of the
1496:
1373:
Histoire des
Togolais. Volume 1: Des origines Ă 1884
1172:Quarterly Statement - Palestine Exploration Fund
642:"Power, Privilege, and Landscape in Minoan Art"
1460:"The Inca Calendar and Its Transition Periods"
716:Bulletin de la Société préhistorique française
410:Hamilton, Sarah; Spicer, Andrew, eds. (2005).
386:also seemed to make use of sacred enclosures.
255:were also known for this practice, as seen in
491:"L'Enceinte Sacrée et les origines de Byblos"
370:, as evidenced by the stories related to the
287:Parallel or similar dynamics are observed in
200:featured such enclosures, including those in
8:
854:"The Oak and the Olive: Oracle and Covenant"
303:, perceived as the physical dwelling of the
1225:Schulenburg, Jane Tibbetts (January 1978).
712:"Les cercles de pierres des Grands Causses"
212:was directly involved in its construction.
1124:"Plutarque : Romulus : Bilingue"
897:Zeitschrift fĂĽr Papyrologie und Epigraphik
223:, such structures are also attested. The
1202:The Oxford history of the biblical world
15:
1503:
542:"Sacred Space in the Ancient Near East"
395:
376:chose to erect a vast sacred enclosure
1195:
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92:, as seen in the construction of the
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1169:Fund, Palestine Exploration (1872).
893:"The Ecology of the Greek Sanctuary"
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1200:Coogan, Michael David, ed. (2001).
1099:"Ouvrages de référence — Wikipédia"
495:Syria. Archéologie, art et histoire
1573:Religious buildings and structures
1175:. Published at the Fund's Office.
1152:Clermont-Ganneau, Charles (1872).
977:"Artemis: Goddess of Conservation"
14:
1275:Handman, Marie-Élisabeth (2002).
981:Forest & Conservation History
941:Reboreda Morillo, Susana (2006).
816:Revue de l'histoire des religions
1563:Types of monuments and memorials
1530:
1518:
1506:
558:10.1111/j.1749-8171.2009.00138.x
323:, this structure was adopted in
56:. Generally, it is a separation
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672:from the original on 2021-05-10
622:from the original on 2024-07-13
572:from the original on 2024-07-13
517:from the original on 2024-07-13
489:Chanteau, Julien (2014-06-01).
267:incorporated such enclosures.
891:Dillon, Matthew P. J. (1997).
239:from the 5th century BCE. The
1:
1464:The Two Faces of Inca History
1333:, Columbia University Press,
1056:Charachidzé, Georges (1999).
858:SiteLINES: A Journal of Place
698:Sanctuaries and sacred places
280:. In this case, according to
1425:The South Atlantic Quarterly
1243:10.1016/0304-4181(78)90002-7
540:Wasilewska, Ewa (May 2009).
372:exodus of the Ewe from Notsé
1458:Yaya, Isabel (2012-01-01),
1437:10.1215/00382876-101-4-1015
1325:Katz, Marion (2014-09-23),
1231:Journal of Medieval History
1158:(in French). Didier et Cie.
96:or pilgrimages such as the
1589:
1419:Greene, Sandra E. (2002).
975:Hughes, J. Donald (1990).
297:Temple Warning inscription
1022:Boucharlat, RĂ©my (1984).
497:(in French) (91): 35–54.
752:Hall, Robert L. (1976).
640:Chapin, Anne P. (2004).
327:places of worship, with
1074:10.3406/crai.1999.16000
1293:10.3917/balka.009.0008
728:10.3406/bspf.1968.4169
590:Bolger, Diane (1996).
270:Among the Romans, the
219:and the wider ancient
33:
828:10.3406/rhr.1987.2165
810:Malkin, Irad (1987).
442:Barnett, Rod (2007).
66:pre-Columbian America
19:
852:Sharon, Avi (2018).
710:Maury, Jean (1968).
646:Hesperia Supplements
596:Current Anthropology
38:history of religions
36:In the study of the
1568:Sacral architecture
1331:Women in the Mosque
460:10.3368/lj.26.2.252
293:Temple of Jerusalem
94:Temple of Jerusalem
90:Abrahamic religions
1406:2024-07-13 at the
1281:Études Balkaniques
758:American Antiquity
503:10.4000/syria.2096
364:sub-Saharan Africa
295:, as noted by the
164:perception of time
80:cultures, such as
70:sub-Saharan Africa
34:
1473:978-90-04-23387-4
1382:978-2-909886-26-8
1348:978-0-231-53787-2
1339:10.7312/katz16266
1211:978-0-19-513937-2
448:Landscape Journal
421:978-0-7546-5194-9
343:. In some cases,
198:ancient Near East
158:Delimiting aspect
137:Clarifying aspect
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