Abstract From a political point of view, 3rd century BCE Athens represents a shattered unity. Parts of the Athenian countryside and even the city itself were occupied by foreign troops. This loss of control affected the city’s political, economic, social, cultural, and religious life. Since Cleisthenic times, relations between political units and religious communities had become institutionalised through specific cults. Other cult places of relevance to the larger community and therefore with a catchment area that exceeded a deme, e.g. Eleusis, were also affected, as they lay within the occupied territories. This partial inaccessibility of the countryside risked the disruption of religious duties. The project “Cult and Crisis: The Sacred Landscape of Attica and its Correlation to Political Topography” aims to identify potentially affected cult places with no limitations regarding their possible catchment area by analysing their placement in relation to foreign military bases. Alterations in cult practice can plausibly be detected in changes ranging from cessation to the rerouting of ritual movement or the establishment of substitute cult places. As these “solutions” rarely feature in written sources, our GIS-based approach will focus on material remains from sanctuaries. Although an object’s use for ritual practice cannot be deduced with certainty, the distribution of finds certainly attests to human activity. This contribution presents a trial of this approach, taking the Sounion area as its case study.

中文翻译：

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邪教与危机：希腊古希腊圣地的GIS方法

摘要从政治角度看，公元前3世纪的雅典代表了一个破碎的统一体。雅典乡村的部分地区，甚至整个城市本身都被外国军队占领。这种失控影响了城市的政治，经济，社会，文化和宗教生活。自从Cleisthenic时代以来，政治部门和宗教团体之间的关系已通过特定的邪教组织化。与大社区相关的其他邪教场所，如集会区，如伊莱西斯（Eleusis），也受到了影响，因为它们位于被占领土内。农村部分无法进入的地区有可能破坏宗教职责。“文化与危机：“阿提卡的神圣风景及其与政治地形的关系”旨在通过分析其与外国军事基地的关系，确定可能受到影响的邪教场所，不受其可能的集水区限制。可以从从停止到重新安排礼仪活动或建立替代的崇拜场所等变化中，合理地发现邪教实践的变化。由于这些“解决方案”很少出现在书面资料中，因此我们基于GIS的方法将集中于庇护所的材料遗骸。尽管不能确定地推断出对象用于仪式实践的用途，但是发现的分布肯定证明了人类的活动。本文以Sounion地区为案例研究，对这种方法进行了试验。