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https://doi.org/10.11588/diglit.49928#0045
PLATE XI.
Figs, i, 2, 3 —Sanctuary of Apollo in Delos.
After the Drawings of Emile Burnouf on Plates i, 2,
of Lebegue, Recherches sur Delos.
Journal of Hellenic Studies, i., p. 41 ff.
The Temple lies in a cleft of a rocky ravine, half way up
the east side of Mt. Cynthus. The solid rock serves as its
side walls. The shrine (άδυτον = cella) is roofed with large
slabs of roughly hewn granite forming a room, 20 feet in
height, 18 feet long. The back wall is solid rock, and the front
is built up with a wall on each side of the doorway (b). Inside
the shrine, near the back wall, is an elliptical block of granite (a),
its greatest axis being 5 feet, its lesser 3 feet, surmounted by a
plinth of Parian marble. There are dowel holes and leaden
attachments in the plinth, which show that it was formerly the
pedestal of a statue, fragments of which were found round it.
Behind the statue the roof was open, so that it was visible
from outside. Fragments of a sacrificial table were also
found.
Near the statue is a cleft in the rock from which were ex-
cavated a few potsherds. This is regarded by the discoverers
as the cleft whence the oracles issued.
Outside the shrine is a fore-court opening on to a built
platform.
Just at the entrance of the fore-court is a small cylindrical
structure of marble (fig. 2 c) which resembles a basin. There
are marks at the edge which suggest that it was the pedestal
for a tripod. Between this and the door is a square pit which
was filled with ashes, calcined bones, and fragments of pottery,
the remains of sacrifices. All round this were little slabs of
marble.
Below the terrace of the fore-court there is a second terrace,
with a retaining wall of rough masonry. This is reached by a
flight of stone steps.
The French discoverers had no hesitation in identifying this
temple with that of the Delian Apollo. Its antiquity, the
presence of a tripod and the cleft in the inner shrine, the
opening in the roof, all point to Apollo as the god worshipped
there. Bernhardi, however, remarks that the sacrificial pit
points rather to the worship of a hero (or an underworld god).
Fig. 4.—The Caves of Pan and Apollo, on the
Western Corner of the North Side of the
Acropolis, Athens.
Curtius u. Kaupert, Atlas von Athen, Pl. 9.
Curtius, Stadtgeschichte, pp. 43, 134.
Smith, Diet. Geogr. i., pp. 267, 286.
Harrison, Mythology and Monuments, p. 539, figs. 1-3.
This view shows the caves as they were about 1878.
Since then (in 1888) the wall, the “Bastion of Odysseus,”
on the lower part of the right side of the picture has
been completely removed. It was built in 1826, during the
War of Independence, by the Greek general Odysseus, and
served to protect the stairs leading from the Acropolis to the
spring below which in ancient times worked the clepsydra.
The cave to the right seems (1892) deeper than the illustration
makes it, and the niches for votive offerings less regular. The
retaining wall of the Acropolis rises above the caves, and to
the right of it the Monument of Agrippa is just visible.
There is no clear evidence to show which cave belonged to
which deity. That to the right was, judging by the votive
niches, far the most popular, and this seems to point to Pan.
(Cf. Milchhofer in Baumeister, Denkmdler, p. 208.)
In literature Apollo’s cave is best known by the Ion of
Euripides, where it was the meeting-place of Apollo and
Creusa. Pan’s cave was said (Pausanias i. 28, 4) to have
been dedicated to him in gratitude for the help he had given
them against the Persians.
Figs. 5 and 6.—Primitive Symbol of Astarte.
Fig. 5.—Cypriote Coin, of the Reign of Caracalla.
INSCRIBED Κοινοί' Κυπρίων.
Daremberg et Saglio, AG/., figs. 361, 502, 736 (references
p. 308, note 4).
Seyffert, Diet., p. 39.
MUnter, Gottin zu Paphos, Pl. iv.
Cf. Babelon, Cat. des Monn. grecques de la Bib. nat., Les
Perses Achemenides, Pl. xxi, n. 25.
Fig. 6.—Cypriote Coin. Inscribed Κοινόν Κυπρίων.
Donaldson, Architectura Numism., No. 31.
Both coins show the same temple. In the cella stands
a primitive fetish-stone of conical shape, with rude indications
of arms and head. Above the shrine is a crescent moon with
the planet between its horns, the symbol of the Oriental Astarte.
On each side of the cella is a portico, beneath which stands an
altar of incense. Above each is perched a dove, the sacred bird
of the goddess. In front is a precinct, fenced with trellis-work
railings, in the centre of which are open gates. Doves are
shown feeding in the precinct.
Fig. 7.—Terminal Statue of Hermes on a Throne.
Coin of Aenus in Thrace. Inscribed AINION -
Αινίων.
Stephani, Mel. grecorom. i., p. 194.
Cf. Head, Brit. Mus. Cat. of Coins, Thrace, p. 77, nos. 1
and 23-26, and von Sallet, Beschreibung der ant. Miinzen
zu Berl. i., p. 127, Pl. v. 45.
The statue is a square block surmounted by a head ff. Pl.
13, figs· 7, 8, Pl· *4, figs. 3, 8? Pl· 15, fig· 2°> Pl· l6> figs· 3,
8). It is placed standing on the seat of a throne. Fetish-
blocks were often treated in this way, the most notable instance
being the celebrated Apollo of Amyclae, in Sparta, a bronze
pillar for which Bathycles of Magnesia constructed a throne
(cf. Murray, Hist. Greek Sculpture, i., p. 90-6, fig. 14), probably
in the beginning of the sixth century b.c.
Such attempts to render the fetish more human are an
important part of the development of Greek idolatry, being
a stage higher than the cone at Paphus with its rude arms.
Fig. 8.—Statue of Athena Chalcioecus.
Coin of Sparta, of the Roman Imperial Period
(the Emperor Gallienus). Inscribed Λακεδαιμονίων.
Gardner, Brit. Mus. Cat. of Coins, Peloponnesus, p. 131,
Pl. xxvi. 8.
Collignon, ed. Harrison, Manual of Mythology, p. 54.
Pausanias iii. 17, 2, says that the bronze statue of Athena
Chalcioecus (Χαλκίοικος) in the Acropolis of Sparta was the
work of Gitiadas, a Spartan. He probably belonged to the
early part of the sixth century b.c. The statue shown on the
coin seems to have retained the old pillar shape in the lower
part of the body, but to have the head and armour of Athena
the warrior. This represents a further stage in the development
of the Herm type of statue (fig. 7) towards the free statue.
Fig. 9.—Statue of Artemis at Ephesus.
Bronze Coin of Ephesus, of the Emperor Domitian.
Inscribed ’Έφεσία ’'A.pTep.ts.
Archdologische Zeitung, 1883, p. 283.
The coin shows the form in which Diana of the Ephesians-
appeared in Roman times. The fetish log which was believed
to have fallen from heaven (διοπ-ετε?, N. T. Acts of the Apostles,
xix. 35) was by this time surrounded by a mass of gold and
ivory, giving a human shape and clothing it with symbols of
the creative forces of Nature. Several marble statues, notably
two at Naples and Rome, show the details clearly. The head
is surmounted by a cylinder or π-όλος, which sometimes takes
the symbolic form of a tower. Behind the head is a disk,
forming a sort of halo with figures of animals in high relief.
Round the neck is a rich necklace below which is a mass of
breasts, symbolising the nutritive powers of the Nature-goddess.
21
Figs, i, 2, 3 —Sanctuary of Apollo in Delos.
After the Drawings of Emile Burnouf on Plates i, 2,
of Lebegue, Recherches sur Delos.
Journal of Hellenic Studies, i., p. 41 ff.
The Temple lies in a cleft of a rocky ravine, half way up
the east side of Mt. Cynthus. The solid rock serves as its
side walls. The shrine (άδυτον = cella) is roofed with large
slabs of roughly hewn granite forming a room, 20 feet in
height, 18 feet long. The back wall is solid rock, and the front
is built up with a wall on each side of the doorway (b). Inside
the shrine, near the back wall, is an elliptical block of granite (a),
its greatest axis being 5 feet, its lesser 3 feet, surmounted by a
plinth of Parian marble. There are dowel holes and leaden
attachments in the plinth, which show that it was formerly the
pedestal of a statue, fragments of which were found round it.
Behind the statue the roof was open, so that it was visible
from outside. Fragments of a sacrificial table were also
found.
Near the statue is a cleft in the rock from which were ex-
cavated a few potsherds. This is regarded by the discoverers
as the cleft whence the oracles issued.
Outside the shrine is a fore-court opening on to a built
platform.
Just at the entrance of the fore-court is a small cylindrical
structure of marble (fig. 2 c) which resembles a basin. There
are marks at the edge which suggest that it was the pedestal
for a tripod. Between this and the door is a square pit which
was filled with ashes, calcined bones, and fragments of pottery,
the remains of sacrifices. All round this were little slabs of
marble.
Below the terrace of the fore-court there is a second terrace,
with a retaining wall of rough masonry. This is reached by a
flight of stone steps.
The French discoverers had no hesitation in identifying this
temple with that of the Delian Apollo. Its antiquity, the
presence of a tripod and the cleft in the inner shrine, the
opening in the roof, all point to Apollo as the god worshipped
there. Bernhardi, however, remarks that the sacrificial pit
points rather to the worship of a hero (or an underworld god).
Fig. 4.—The Caves of Pan and Apollo, on the
Western Corner of the North Side of the
Acropolis, Athens.
Curtius u. Kaupert, Atlas von Athen, Pl. 9.
Curtius, Stadtgeschichte, pp. 43, 134.
Smith, Diet. Geogr. i., pp. 267, 286.
Harrison, Mythology and Monuments, p. 539, figs. 1-3.
This view shows the caves as they were about 1878.
Since then (in 1888) the wall, the “Bastion of Odysseus,”
on the lower part of the right side of the picture has
been completely removed. It was built in 1826, during the
War of Independence, by the Greek general Odysseus, and
served to protect the stairs leading from the Acropolis to the
spring below which in ancient times worked the clepsydra.
The cave to the right seems (1892) deeper than the illustration
makes it, and the niches for votive offerings less regular. The
retaining wall of the Acropolis rises above the caves, and to
the right of it the Monument of Agrippa is just visible.
There is no clear evidence to show which cave belonged to
which deity. That to the right was, judging by the votive
niches, far the most popular, and this seems to point to Pan.
(Cf. Milchhofer in Baumeister, Denkmdler, p. 208.)
In literature Apollo’s cave is best known by the Ion of
Euripides, where it was the meeting-place of Apollo and
Creusa. Pan’s cave was said (Pausanias i. 28, 4) to have
been dedicated to him in gratitude for the help he had given
them against the Persians.
Figs. 5 and 6.—Primitive Symbol of Astarte.
Fig. 5.—Cypriote Coin, of the Reign of Caracalla.
INSCRIBED Κοινοί' Κυπρίων.
Daremberg et Saglio, AG/., figs. 361, 502, 736 (references
p. 308, note 4).
Seyffert, Diet., p. 39.
MUnter, Gottin zu Paphos, Pl. iv.
Cf. Babelon, Cat. des Monn. grecques de la Bib. nat., Les
Perses Achemenides, Pl. xxi, n. 25.
Fig. 6.—Cypriote Coin. Inscribed Κοινόν Κυπρίων.
Donaldson, Architectura Numism., No. 31.
Both coins show the same temple. In the cella stands
a primitive fetish-stone of conical shape, with rude indications
of arms and head. Above the shrine is a crescent moon with
the planet between its horns, the symbol of the Oriental Astarte.
On each side of the cella is a portico, beneath which stands an
altar of incense. Above each is perched a dove, the sacred bird
of the goddess. In front is a precinct, fenced with trellis-work
railings, in the centre of which are open gates. Doves are
shown feeding in the precinct.
Fig. 7.—Terminal Statue of Hermes on a Throne.
Coin of Aenus in Thrace. Inscribed AINION -
Αινίων.
Stephani, Mel. grecorom. i., p. 194.
Cf. Head, Brit. Mus. Cat. of Coins, Thrace, p. 77, nos. 1
and 23-26, and von Sallet, Beschreibung der ant. Miinzen
zu Berl. i., p. 127, Pl. v. 45.
The statue is a square block surmounted by a head ff. Pl.
13, figs· 7, 8, Pl· *4, figs. 3, 8? Pl· 15, fig· 2°> Pl· l6> figs· 3,
8). It is placed standing on the seat of a throne. Fetish-
blocks were often treated in this way, the most notable instance
being the celebrated Apollo of Amyclae, in Sparta, a bronze
pillar for which Bathycles of Magnesia constructed a throne
(cf. Murray, Hist. Greek Sculpture, i., p. 90-6, fig. 14), probably
in the beginning of the sixth century b.c.
Such attempts to render the fetish more human are an
important part of the development of Greek idolatry, being
a stage higher than the cone at Paphus with its rude arms.
Fig. 8.—Statue of Athena Chalcioecus.
Coin of Sparta, of the Roman Imperial Period
(the Emperor Gallienus). Inscribed Λακεδαιμονίων.
Gardner, Brit. Mus. Cat. of Coins, Peloponnesus, p. 131,
Pl. xxvi. 8.
Collignon, ed. Harrison, Manual of Mythology, p. 54.
Pausanias iii. 17, 2, says that the bronze statue of Athena
Chalcioecus (Χαλκίοικος) in the Acropolis of Sparta was the
work of Gitiadas, a Spartan. He probably belonged to the
early part of the sixth century b.c. The statue shown on the
coin seems to have retained the old pillar shape in the lower
part of the body, but to have the head and armour of Athena
the warrior. This represents a further stage in the development
of the Herm type of statue (fig. 7) towards the free statue.
Fig. 9.—Statue of Artemis at Ephesus.
Bronze Coin of Ephesus, of the Emperor Domitian.
Inscribed ’Έφεσία ’'A.pTep.ts.
Archdologische Zeitung, 1883, p. 283.
The coin shows the form in which Diana of the Ephesians-
appeared in Roman times. The fetish log which was believed
to have fallen from heaven (διοπ-ετε?, N. T. Acts of the Apostles,
xix. 35) was by this time surrounded by a mass of gold and
ivory, giving a human shape and clothing it with symbols of
the creative forces of Nature. Several marble statues, notably
two at Naples and Rome, show the details clearly. The head
is surmounted by a cylinder or π-όλος, which sometimes takes
the symbolic form of a tower. Behind the head is a disk,
forming a sort of halo with figures of animals in high relief.
Round the neck is a rich necklace below which is a mass of
breasts, symbolising the nutritive powers of the Nature-goddess.
21