Phases of the site
There are several phases of occupation of the site of Brauron. The Bronze Age remains mentioned earlier consist of houses, Mycenaean chamber tombs, terrace walls, possible fortification walls and pottery, dating from 3500 BCE until the 12th century BCE when the site appears to have been abandoned.
The sanctuary site of Brauron can be divided into four main sections:
- the cave area (fig 1, numbers 6, 7, 8)
- the sacred spring area (fig 1, number 2)
- the classical temple (fig 1, number 1)
- the classical stoa (fig 1, numbers 11, 12)
The Cave (7th century BCE)
The original excavator, John Papademetriou, discovered structures in the cave to the south-east of Artemis’ temple (fig. 1, number 1), which he identified as the tomb of Iphigenia. Four inhumation graves were found in this area. Some scholars have subsequently argued against Papademetriou’s initial interpretation of the cave, suggesting that the archaeological evidence alone produces no backing for a link with Iphigenia. The evidence points more in favour of area that may have housed votive offerings made to Artemis, and/or functioning as some sort of dining space as indicated by what appear to be hearths discovered there.[1]
The original excavator, John Papademetriou, discovered structures in the cave to the south-east of Artemis’ temple (fig. 1, number 1), which he identified as the tomb of Iphigenia. Four inhumation graves were found in this area. Some scholars have subsequently argued against Papademetriou’s initial interpretation of the cave, suggesting that the archaeological evidence alone produces no backing for a link with Iphigenia. The evidence points more in favour of area that may have housed votive offerings made to Artemis, and/or functioning as some sort of dining space as indicated by what appear to be hearths discovered there.[1]
The Sacred House (6th century BCE)
The sacred house (fig. 1, number 8), located to the south-east of the cave, was partly cut out of the rock of the hillside. This structure has not yet been fully excavated, but because of the artefacts found here dating to the 6th and 5th centuries, it is assumed that this building was in use at the same time as the cave next to it. Papademetriou suggested it was used as a house for the priestesses of Artemis, hence its name as the sacred house, however Ekroth argues that it was instead used as a house for ritual dining and/or residences of important officials.[2]
The Small Temple (mikron heiron, 5th century BCE)
When the roof of the cave collapsed in the mid 5th century BCE, these structures inside the cave were replaced by the building just outside of it to the north-west, known as the small temple (mikron heiron; fig. 1, number 6),[3] which became known as the heroon of Iphigenia, coined by Papademetriou:
‘It would seem that the structures in the cave were regarded as being the tomb of
Iphigeneia, and that when the vault of the cave collapsed the little shrine was built
next to it as a monument to the priestess.’[4]
However, Ekroth again suggests that the small temple also had the same function as the sacred house (fig. 1, number 8) which may have become the new dining room after the sacred house fell into disuse in the late 5th century BCE.[5] In summary, the 7th century cave, the 6th century sacred house and the 5th century small temple may all have had the same function; as an area dedicated to ritual dining, and as structures used for accommodation.[6]
The sacred house (fig. 1, number 8), located to the south-east of the cave, was partly cut out of the rock of the hillside. This structure has not yet been fully excavated, but because of the artefacts found here dating to the 6th and 5th centuries, it is assumed that this building was in use at the same time as the cave next to it. Papademetriou suggested it was used as a house for the priestesses of Artemis, hence its name as the sacred house, however Ekroth argues that it was instead used as a house for ritual dining and/or residences of important officials.[2]
The Small Temple (mikron heiron, 5th century BCE)
When the roof of the cave collapsed in the mid 5th century BCE, these structures inside the cave were replaced by the building just outside of it to the north-west, known as the small temple (mikron heiron; fig. 1, number 6),[3] which became known as the heroon of Iphigenia, coined by Papademetriou:
‘It would seem that the structures in the cave were regarded as being the tomb of
Iphigeneia, and that when the vault of the cave collapsed the little shrine was built
next to it as a monument to the priestess.’[4]
However, Ekroth again suggests that the small temple also had the same function as the sacred house (fig. 1, number 8) which may have become the new dining room after the sacred house fell into disuse in the late 5th century BCE.[5] In summary, the 7th century cave, the 6th century sacred house and the 5th century small temple may all have had the same function; as an area dedicated to ritual dining, and as structures used for accommodation.[6]
The Temple of Artemis (5th century BCE)
The Doric style temple of Artemis (Fig.1, number 1) was built beside the site of the sacred spring. Its date of construction is disputed, ranging from the late 6th century to mid 5th century BCE. It follows an amphiprostyle plan which is similar in design to other Athenian temples of the period such as the temple of Athena Nike on the Athenian acropolis and the temple of Apollo in Delos.[7] The inside of the temple yielded material that was dated from the 8th to the 4th century BCE, which indicates that the current temple remains were most likely built upon the foundations of an earlier structure.[8] Papademetriou suggested that the early archaic temple around the sacred spring may have been destroyed by the Persians when they invaded Attica in 480 BCE.[9]
Located to the south of this temple are the remains of a retaining wall with steps or terrace that leads up this wall to the temple site and beyond to what is now the chapel of Aghios Georgios.[10] This stairway was mentioned by Euripides as the “holy stairs” (σεμναι κλιμακες). The post-Byzantine chapel of Aghios Georgios, dated to the 16th Century CE, was built on top of the foundations of an earlier building.[11]
The Doric style temple of Artemis (Fig.1, number 1) was built beside the site of the sacred spring. Its date of construction is disputed, ranging from the late 6th century to mid 5th century BCE. It follows an amphiprostyle plan which is similar in design to other Athenian temples of the period such as the temple of Athena Nike on the Athenian acropolis and the temple of Apollo in Delos.[7] The inside of the temple yielded material that was dated from the 8th to the 4th century BCE, which indicates that the current temple remains were most likely built upon the foundations of an earlier structure.[8] Papademetriou suggested that the early archaic temple around the sacred spring may have been destroyed by the Persians when they invaded Attica in 480 BCE.[9]
Located to the south of this temple are the remains of a retaining wall with steps or terrace that leads up this wall to the temple site and beyond to what is now the chapel of Aghios Georgios.[10] This stairway was mentioned by Euripides as the “holy stairs” (σεμναι κλιμακες). The post-Byzantine chapel of Aghios Georgios, dated to the 16th Century CE, was built on top of the foundations of an earlier building.[11]
The Great Stoa (5th Century BCE)
The great pi-shaped stoa (fig. 1, number 11), which characterises the sanctuary today, was also built in the Doric style. It too is a 5th century construction, built between 425 and 416 BCE according to the evidence. This early date makes it the oldest stoa of its kind found in Greece. Constructed out of limestone and marble, the stoa enclosed a central courtyard, with colonnades running along either side, although these side colonnades were never fully completed.[12] The stoa contained nine rooms and tt is suggested that these rooms not only housed the many votive offerings, but also numerous dining rooms, and perhaps accommodation for guests and initiates.[13] A similarly designed sanctuary of Artemis Brauronia was constructed on the acropolis at Athens, however the relationship between these two sanctuaries is not fully understood.[14]
The Northern Part of the Stoa
The North of the sanctuary is framed by the Northern stoa (fig. 1, number 12). The structure created an open courtyard in which a number of stone stele bases appear to have once held wooden boards for display. What these wooden boards were used for is not completely understood and scholars disagree as to their purpose. However, it has been suggested that offerings of clothing dedicated to Iphigenia/Artemis were displayed on these wooden boards which were erected into the stone bases, on display for all to see. Another possibility is that they recorded the names of the young girls who were participating as arktoi at the sanctuary.[15]
The great pi-shaped stoa (fig. 1, number 11), which characterises the sanctuary today, was also built in the Doric style. It too is a 5th century construction, built between 425 and 416 BCE according to the evidence. This early date makes it the oldest stoa of its kind found in Greece. Constructed out of limestone and marble, the stoa enclosed a central courtyard, with colonnades running along either side, although these side colonnades were never fully completed.[12] The stoa contained nine rooms and tt is suggested that these rooms not only housed the many votive offerings, but also numerous dining rooms, and perhaps accommodation for guests and initiates.[13] A similarly designed sanctuary of Artemis Brauronia was constructed on the acropolis at Athens, however the relationship between these two sanctuaries is not fully understood.[14]
The Northern Part of the Stoa
The North of the sanctuary is framed by the Northern stoa (fig. 1, number 12). The structure created an open courtyard in which a number of stone stele bases appear to have once held wooden boards for display. What these wooden boards were used for is not completely understood and scholars disagree as to their purpose. However, it has been suggested that offerings of clothing dedicated to Iphigenia/Artemis were displayed on these wooden boards which were erected into the stone bases, on display for all to see. Another possibility is that they recorded the names of the young girls who were participating as arktoi at the sanctuary.[15]
Reconstructed plan of the sanctuary of Brauron (after Travlos 1988). Nielsen, I. 2009. "The Sanctuary of Artemis Brauronia: Can Architecture and Iconography Help to Locate the Settings of the Rituals?" In From Artemis to Diana: The Goddess of Man and Beast, edited by T. Fischer-Hansen and B. Poulsen. Vol. Acta Hyperborea 12, 77-109. Copenhagen: Museum Tusculanum Press. p. 100 |
References
[1] Ekroth, G. 2003. "Inventing Iphigeneia? on Euripides and the Cultic Construction of Brauron." Kernos 16: p. 83-84
[2] Ekroth, G. 2003. p. 85
[3] Ekroth, G. 2003. p. 67
[4] Papademetriou, J., ‘The Sanctuary of Artemis at Brauron’, Scientific American 208 6 (1963), p. 115. As cited by Léger, R. 2011. "Artemis in Attica." MA, University of Utrecht. p. 18
[5] Ekroth, G. 2003. p. 86
[6] Ekroth, G. 2003; Van Den Eijnde, F. 2010. "Cult and Society in Early Athens." PhD, University of Utrecht p. 136
[7] Léger, R. 2011. p. 15
[8] Léger, R. 2011. p. 16
[9] Hollinshead, M. B. B. 1979. "Legend, Cult, and Architecture at Three Sanctuaries of Artemis." PhD, Bryn Mawr College. p. 36
[10] Léger, R. 2011. p. 15
[11] Hollinshead, M. B. B. 1979. p. 37
[12] Léger, R. 2011. p. 17
[13] http://www.perseus.tufts.edu/hopper/artifact?name=Brauron&object=site
[14] Hollinshead, M. B. B. 1979. p. 39
[15] Ekroth, G. 2003. p. 90-91
|