Archaeology of the site
Phases of occupation
3500-2000BCE Early Bronze Age, first traces of occupation in Brauron
2000-1600BCE Middle Bronze Age, settlement on the Brauron acropolis
1600-1230BCE Increasing number of settlements and chamber tombs discovered
1230-900BCE Site abandoned
900-700BCE Site activity again. First evidence of ritual practice
700-480BCE Brauron reaches its peak. Temple of Artemis, stoa and bridge constructed
450-300BCE Sanctuary peak period
300BCE~ Site abandoned
3500-2000BCE Early Bronze Age, first traces of occupation in Brauron
2000-1600BCE Middle Bronze Age, settlement on the Brauron acropolis
1600-1230BCE Increasing number of settlements and chamber tombs discovered
1230-900BCE Site abandoned
900-700BCE Site activity again. First evidence of ritual practice
700-480BCE Brauron reaches its peak. Temple of Artemis, stoa and bridge constructed
450-300BCE Sanctuary peak period
300BCE~ Site abandoned
Prehistoric remains found at Brauron suggest that the area was occupied since the Early Bronze Age period until its apparent abandonment between the 12th and 9th centuries BCE.[1] To the South East of the sanctuary were found signs of habitation and burial remains dating from the Neolithic to the Late Bronze Age periods.[2] Of the remains found were houses, Mycenaean chamber tombs, terrace walls, possible fortification walls and pottery, but nothing was discovered that suggests any religious activity.[3] There have been no prehistoric remains or activity found in and around the cave area, which is suggested as being the ‘tomb of Iphigenia’.[4] This is curious as the story of Iphigenia goes back to this time, and one would expect a continuation of ritual activity in this area early on if it was indeed recognised as connected with Iphigenia in some way. It is not until the 8th century BCE that the main ritual areas of the sanctuary at Brauron were established.[5]
The sanctuary of Artemis Brauronia was used for religious purposes from the 8th to the 3rd century BCE, and likely emerged around two central features of the landscape that were common religious features for Ancient Greek sanctuaries; the natural spring, and the cave in the rock.[6] The archaeological evidence confirms that the earliest centres of religious activity existed between the cave and the spring, which is the space where the Archaic temple of Artemis once occupied on a terrace cut into the rocky hill.[7] The spring revealed a large number of votive offerings dating from the 7th to the 5th centuries BCE, which can be assumed as the peak period when Brauron became prominent as a cult centre.
The sanctuary of Artemis Brauronia was used for religious purposes from the 8th to the 3rd century BCE, and likely emerged around two central features of the landscape that were common religious features for Ancient Greek sanctuaries; the natural spring, and the cave in the rock.[6] The archaeological evidence confirms that the earliest centres of religious activity existed between the cave and the spring, which is the space where the Archaic temple of Artemis once occupied on a terrace cut into the rocky hill.[7] The spring revealed a large number of votive offerings dating from the 7th to the 5th centuries BCE, which can be assumed as the peak period when Brauron became prominent as a cult centre.
Brauron was excavated under the Greek Archaeological Society in 1948 by John Papademetriou and continued until his death in 1963. Annual reports were published in Praktika, Ergon and BCH journals, and one article also in Scientific American in 1963. These reports are good, but lack important information such as stratigraphy, and complete object analyses.[8] One of the major reliefs and some of the pottery that was found at the site have been subsequently studied and interpreted by Lily Kahil (see bibliography), however this is the only extensive study we have concerning the excavated ceramic material. Another article was written by Charalambos Bouras in 1967 regarding the sanctuary’s Stoa. Apart from this, the excavation reports of Papademetriou remain largely unpublished, which makes a complete interpretation of Brauron somewhat difficult and of course subject to change at any time when new information comes to light.[9]
As mentioned earlier, a number of vases called Krateriskoi have been found at Brauron and are considered to be connected with ritual practice known as the arkteia (bear ritual). Scholars are unsure as to what these vessels were used for, however some contain traces of ash inside, which indicates some kind of ritual use at the altar. In addition to this, a fifth century red-figure pottery sherd which was found at Brauron which depicts an altar with a krateristos in front of it.[10]
See the table below for the different types of finds found in the cave, the spring and the Eastern building.
See the table below for the different types of finds found in the cave, the spring and the Eastern building.
Pottery
Findings from the cave include pottery dating between the 8th and 5th centuries BCE. Krateriskoi, amphorae, kraters, many drinking vessels, plates, lekythoi, and female vessels such as pyxides, aryballoi and epinetra are amongst these finds.
Findings from the cave include pottery dating between the 8th and 5th centuries BCE. Krateriskoi, amphorae, kraters, many drinking vessels, plates, lekythoi, and female vessels such as pyxides, aryballoi and epinetra are amongst these finds.
Sculptures
A fair number of terracotta figurines of boys and girls, a marble lamp,[11] wooden objects, tools, a bone flute, as well as reliefs and other fragments of sculptures were found. There have also been found inscriptions, mainly catalogues of votive offerings identical to those found at the Athenian acropolis. Because statues of both girls and boys were among the finds, it is likely that these were gifts of gratitude by the parents for the survival of their child, given the high mortality rates for infants.[12]
A fair number of terracotta figurines of boys and girls, a marble lamp,[11] wooden objects, tools, a bone flute, as well as reliefs and other fragments of sculptures were found. There have also been found inscriptions, mainly catalogues of votive offerings identical to those found at the Athenian acropolis. Because statues of both girls and boys were among the finds, it is likely that these were gifts of gratitude by the parents for the survival of their child, given the high mortality rates for infants.[12]
Jewellery
Bronze mirrors, gold and bronze rings, scarab gems, glass vases and beads, other gold ornaments and gems were also found in this area.[13]
Bronze mirrors, gold and bronze rings, scarab gems, glass vases and beads, other gold ornaments and gems were also found in this area.[13]
Textiles
Although few remnants of textiles have been preserved at the site, we know from inscriptions that clothing was by far the most common item dedicated at the sanctuary.[14] Some of these inscriptions indicate the practice of draping garments over the cult statue of the Artemis. This practice is one we hear of elsewhere in Greece and is not unique to Artemis or to Brauron.[15] Among the most common clothing items dedicated were belts, tunics, robes, shawls and other headwear, which were sometimes embroidered with their own names or the name of the goddess.[16] There was a record kept at Brauron of all the votive gifts dedicated at the sanctuary. Although the inscriptional catalogue of these offerings from Brauron has not yet been published, an identical record was found on the Athenian acropolis. This has led scholars to believe that these are exact copies of stelae from one site to the other.[17]
Many of the archaeological finds such as pottery, bronze offerings and statues are primarily inscribed with the name of the goddess Artemis, for whom they are dedicated to and, not surprisingly, Artemis was the main figure illustrated on many of the archaeological findings in the sanctuary.[18] There have also been found representations of other divinities, namely Zeus, Leto, Apollo, Dionysus, Hermes and Hekate, but nothing has yet been found with Iphigenia’s name inscribed on it.[19]
According to the archaeological evidence, the site seems to have been abandoned in the 3rd century BCE, when the Erasinos River flooded the sanctuary.[20]
Although few remnants of textiles have been preserved at the site, we know from inscriptions that clothing was by far the most common item dedicated at the sanctuary.[14] Some of these inscriptions indicate the practice of draping garments over the cult statue of the Artemis. This practice is one we hear of elsewhere in Greece and is not unique to Artemis or to Brauron.[15] Among the most common clothing items dedicated were belts, tunics, robes, shawls and other headwear, which were sometimes embroidered with their own names or the name of the goddess.[16] There was a record kept at Brauron of all the votive gifts dedicated at the sanctuary. Although the inscriptional catalogue of these offerings from Brauron has not yet been published, an identical record was found on the Athenian acropolis. This has led scholars to believe that these are exact copies of stelae from one site to the other.[17]
Many of the archaeological finds such as pottery, bronze offerings and statues are primarily inscribed with the name of the goddess Artemis, for whom they are dedicated to and, not surprisingly, Artemis was the main figure illustrated on many of the archaeological findings in the sanctuary.[18] There have also been found representations of other divinities, namely Zeus, Leto, Apollo, Dionysus, Hermes and Hekate, but nothing has yet been found with Iphigenia’s name inscribed on it.[19]
According to the archaeological evidence, the site seems to have been abandoned in the 3rd century BCE, when the Erasinos River flooded the sanctuary.[20]
References
[1] Hollinshead, M. B. B. 1979. "Legend, Cult, and Architecture at Three Sanctuaries of Artemis." PhD, Bryn Mawr College. p. 30-31
[2] http://www.perseus.tufts.edu/hopper/artifact?name=Brauron&object=site
[3] Hollinshead, M. B. B. 1979. p. 30
[4] Ekroth, G. 2003. "Inventing Iphigeneia? on Euripides and the Cultic Construction of Brauron." Kernos 16: p. 78
[5] Van Den Eijnde, F. 2010. "Cult and Society in Early Athens." PhD, University of Utrecht. p. 134
[6] Hollinshead, M. B. B. 1979. p. 31
[7] Hollinshead, M. B. B. 1979. p. 34
[8] Van Den Eijnde, F. 2010. p. 131
[9] Ekroth, G. 2003. p. 60
[10] Ekroth, G. 2003. p. 65
[11] Van Den Eijnde, F. 2010. p. 130
[12] Larson, J. 2007. Ancient Greek Cults. New York: Routledge. p. 108
[13] Ekroth, G. 2003. p. 79-80; Hollinshead, M. B. B. 1979. P. 41
[14] Hollinshead, M. B. B. 1979. p. 46
[15] The Panathenaic Festival held in Athens had this ritual of dedicating a peplos to Athena by draping it over her statue.
[16] Léger, R. 2011. "Artemis in Attica." MA, University of Utrecht. p. 19
[17] Hollinshead, M. B. B. 1979. p. 45
[18] Léger, R. 2011. p. 17
[19] Ekroth, G. 2003. p. 70-73
[20] http://www.perseus.tufts.edu/hopper/artifact?name=Brauron&object=site
See http://ancient-greece.org/archaeology/brauron.html for dates of occupation
[1] Hollinshead, M. B. B. 1979. "Legend, Cult, and Architecture at Three Sanctuaries of Artemis." PhD, Bryn Mawr College. p. 30-31
[2] http://www.perseus.tufts.edu/hopper/artifact?name=Brauron&object=site
[3] Hollinshead, M. B. B. 1979. p. 30
[4] Ekroth, G. 2003. "Inventing Iphigeneia? on Euripides and the Cultic Construction of Brauron." Kernos 16: p. 78
[5] Van Den Eijnde, F. 2010. "Cult and Society in Early Athens." PhD, University of Utrecht. p. 134
[6] Hollinshead, M. B. B. 1979. p. 31
[7] Hollinshead, M. B. B. 1979. p. 34
[8] Van Den Eijnde, F. 2010. p. 131
[9] Ekroth, G. 2003. p. 60
[10] Ekroth, G. 2003. p. 65
[11] Van Den Eijnde, F. 2010. p. 130
[12] Larson, J. 2007. Ancient Greek Cults. New York: Routledge. p. 108
[13] Ekroth, G. 2003. p. 79-80; Hollinshead, M. B. B. 1979. P. 41
[14] Hollinshead, M. B. B. 1979. p. 46
[15] The Panathenaic Festival held in Athens had this ritual of dedicating a peplos to Athena by draping it over her statue.
[16] Léger, R. 2011. "Artemis in Attica." MA, University of Utrecht. p. 19
[17] Hollinshead, M. B. B. 1979. p. 45
[18] Léger, R. 2011. p. 17
[19] Ekroth, G. 2003. p. 70-73
[20] http://www.perseus.tufts.edu/hopper/artifact?name=Brauron&object=site
See http://ancient-greece.org/archaeology/brauron.html for dates of occupation
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