IΔΡΥΜA ΜΕΙΖΟΝΟΣ ΕΛΛΗΝΙΣΜΟΥ
Συγγραφή :
Μετάφραση :
Για παραπομπή :
Τσουκαλά Βικτωρία
Βελέντζας Γεώργιος
Τσουκαλά Βικτωρία , "Demeter", Εγκυκλοπαίδεια Μείζονος Ελληνισμού, Μ. Ασία
URL: <http://www.ehw.gr/l.aspx?id=7723>
Περίληψη :
Demeter was the goddess of natural and human fertility. Her cult was particularly important. Famous sanctuaries of Demeter in
Asia Minor existed in Pergamon, Priene, Iassos, Miletus, Cnidus and Halicarnassus.
Χρονολόγηση
Γεωγραφικός εντοπισμός
Asia Minor
1. Origins
In Asia Minor, where the Greek presence and cultural influence were particularly strong, Demeter’s cult was widespread as indicated
by the available archaeological, epigraphic and philological evidence. Her cult probably arrived in Asia Minor from mainland Greece
through the Aegean islands during the colonisation of the Asia Minor coast before spreading into the interior.
The earliest information about the cult of Demeter dates to the 6th c. B.C., while, despite the lack of information, it is almost certain
that her cult had been known in Asia Minor since the early 7th c. B.C. During the Hellenistic and the Roman periods her sanctuaries
on the coast of Asia Minor prospered and were supported by the state, while her cult survived until the early Christian centuries.
The strong Greek presence in coastal Asia Minor resulted in a strong presence of the goddess in local cults. Epigraphic finds indicate
Demeter’s cult in the interior of Asia Minor as well, although their small number does not lead to general conclusions about the
character of the cult.
2. Sanctuaries
The most valuable information about Demeter’s cult comes from excavations of large sanctuaries on the coast of Asia Minor, more
specifically from the sanctuaries of Pergamon, Priene, Iassos, Miletus, Cnidus and Halicarnassus. According to the epigraphic
evidence, there were sanctuaries of Demeter also in Chios, Erythrae, Clazomenae, Phocaea and the Troad.
Undoubtedly, the most famous sanctuary of Demeter in Asia Minor is that of Pergamon, which last prospered in the 2nd c. A.D. Τhe
sanctuary is a fine example οf monumental architecture. It is situated to the south of the city, on an elevation outside the city walls, like
many other sanctuaries of the goddess, and is built on different levels based on impressive terraces. It measures approximately 110 x
50 m, while the elevation from the ground is sometimes up to 26 m. Almost at the centre of the sanctuary there is a temple with altars
to the east, while around the temple there are auxiliary edifices, such as porticoes, as well as rooms possibly used as dining rooms by
the devotees and as storerooms. The monumental architecture and the numerous inscriptions found at the sanctuary indicate that the
place enjoyed royal attention throughout its operation and Demeter’s cult was very important for the rulers of the Kingdom of
Pergamon.
Demeter and Kore were worshipped at the sanctuary of Pergamon as “thesmophoroi”, while the Thesmophoria was probably
celebrated there. A theatre-shaped area to the north of the sanctuary must have served the spectators or the mystics taking part in the
different celebrations honouring the goddess. According to inscriptions, Demeter was worshipped at the sanctuary as “fruit bearing
earth” as well. Inscriptions and other finds from the sanctuary indicate that several other deities were also worshipped there, such as
Hermes, Zeus Ktesios, Helios (Sun), Selene (Moon), Asclepius, Heracles, Cybele, Isis and Aphrodite. During the Imperial period
the emperor was also worshipped there.
Although the earliest archaeological finds from the sanctuary date to the 4th c. B.C., Demeter’s cult in the area had appeared earlier,
but the continuous building activities may have destroyed the early material evidence. Τhe sanctuary operated as late as the 3rd c.
Δημιουργήθηκε στις 14/6/2017
Σελίδα 1/4
IΔΡΥΜA ΜΕΙΖΟΝΟΣ ΕΛΛΗΝΙΣΜΟΥ
Συγγραφή :
Μετάφραση :
Για παραπομπή :
Τσουκαλά Βικτωρία
Βελέντζας Γεώργιος
Τσουκαλά Βικτωρία , "Demeter", Εγκυκλοπαίδεια Μείζονος Ελληνισμού, Μ. Ασία
URL: <http://www.ehw.gr/l.aspx?id=7723>
A.D., while in the 4th century it declined. Its most decisive period must have been the 3rd and the early 2nd c. B.C., during the reigns
of Philetaerus (late 3rd – early 4th c. B.C.) and Attalus I (241-197 B.C.), when the sanctuary acquired the monumental architectural
arrangement , which remained practically unchanged in the following years of its life.
Because Demeter probably held a key position in Pergamon’s life, a magnificent sanctuary was built in order to honour her.
However, that was not the rule, as most of her sanctuaries were neither so big nor the state had any kind of intervention with the cult.
Her sanctuary at Priene, just like that of Pergamon, was built on an elevation at the foot of the acropolis, outside the inhabited area.
Τhe sanctuary had a yard 45.65 m long and 17.75 m wide with an east-west orientation. The entrance to the sanctuary was to the
east, while the temple is on the western edge of the precinct. The altar of the sanctuary was on the eastern side of the precinct, thus
leaving a quite large space in the middle for the public to gather. The ground plan of the temple of Priene is unique. After the pronaos
with the two Doric columns in antis, there is an almost rectangular cella with two small rooms nearby. A pedestal, which once used to
support at least three statues, covers the entire western side of the temple and part of its northern and southern side. Two offering
tables were found in front of this pedestal, while immediately to the south of the pronaos a deep pit with walls and roof was found,
with a large amount of ash, possibly indicating remains of offerings. A lot of mainly female clay figurines were found in another pit
along with figures carrying water-jugs on their shoulders (hydriaphoroi), little children and pigs as well as a type of female figurine
whose head is in the place of the genitals; the latter is supposed to represent Baubo of the Homeric Hymn to Demeter.1 Probably the
Thesmophoria or some other relevant festival, during which jokes about the female fertility were made, was celebrated at this
sanctuary. The epigraphic evidence concerns the two statues of Demeter’s priestesses standing at the sanctuary’s entrance. Τhe
sanctuary dates from the 4th c. B.C. according to both the stylistic analysis of the figurines found there and its architecture.
Another significant sanctuary of Demeter was in Cnidus, identified with the help of inscriptions. Τhe sanctuary was excavated in the
mid-19th century very hastily and, as a result, the evidence is limited. However, it is known that it was built on an elevation 74 m long
and 40 m wide on the eastern edge of the city, while it also included very important works of plastic art.
Thanks to archaeological finds, a sanctuary of Demeter has been traced in Iassos. The sanctuary operated from the 6th c. B.C. until
the Roman period. It was situated on the southern edge of the settlement and included a temple, a courtyard and possibly a portico.
Τhe main movable finds of the excavations were figurines, mainly female, micrographic hydrias and numerous lamps.
Excavations in Miletus towards the late 1970s revealed a sanctuary of Demeter, which also included an oracle, according to
epigraphic evidence. It was on a cape on the north edge of the city. The sanctuary included a temple and smaller edifices enclosed by
a yard. Τhe earliest finds date to the 5th c. B.C., being mainly figurines of the above types.
A sanctuary of Demeter existed in Halicarnassus, as it is indicated by the numerous clay figurines found during excavations in the 19th
century.
3. Cult
The available information from the excavated sanctuaries and the inscriptions lead to some general conclusions about the character of
Demeter’s cult in Asia Minor. Demeter must have been worshipped as the goddess of fertility rather than as a chthonic deity. Τhe
epithets “thesmophorus” and “fruit bearing earth” point towards this direction. Like many other sanctuaries of the goddess in the
Greek world, Asia Minor sanctuaries were usually founded on the edge of the settlement or beyond it. Animal sacrifice must have
been the main practice in those sanctuaries, as large numbers of burnt animal bones have been found in altars. Nothing is known
about the kind of animals sacrificed to Demeter, although it is possible that pigs, goats and sheep were offered, as it happened in
mainland Greece. People also used to offer to the goddess cheap oblations, mainly clay figurines. Of course, there are marble and
metal offerings in small numbers. The number of pottery items from the sanctuaries as well as the premises indicate that people often
dined at Demeter’s sanctuaries. The ample space of the sanctuaries as well as the provision for seats indicates that Demeter’s cult in
Asia Minor included events where people could attended and participate. The epithet “thesmophorus”, seen in several inscriptions
from all over Asia Minor, shows that the Thesmophoria was celebrated there too. Demeter in Asia Minor was also worshipped as
Δημιουργήθηκε στις 14/6/2017
Σελίδα 2/4
IΔΡΥΜA ΜΕΙΖΟΝΟΣ ΕΛΛΗΝΙΣΜΟΥ
Συγγραφή :
Μετάφραση :
Για παραπομπή :
Τσουκαλά Βικτωρία
Βελέντζας Γεώργιος
Τσουκαλά Βικτωρία , "Demeter", Εγκυκλοπαίδεια Μείζονος Ελληνισμού, Μ. Ασία
URL: <http://www.ehw.gr/l.aspx?id=7723>
“Eleusinian” and “fruit bearing earth”, either alone or along with Kore. According to the epigraphic evidence, Demeter’s servants
were usually priestesses rather than priests. Moreover, theophoric names, such as Demetrios and Demetria, are present all over Asia
Minor and are an additional indication of Demeter’s full presence in the region.
1. German excavations at Neandria, Troas, revealed clay offerings in a pit, which, according to their characteristics, must come from a
nearby sanctuary of Demeter.
Βιβλιογραφία :
Bohtz C.H., Das Demeter-Heiligtum, Berlin 1981, AvP XIII
Radt W., Pergamon: Geschichte und Bauten einer antiken Metropole, 2, Darmstadt 1999
Graf F., Nordionische Kulte. Religionsgeschichtliche und epigraphische Untersuchungen zu den Kulten
von Chios, Erythrai, Klazomenai und Phokaia, Rome 1985, Bibliotheca Helvetica Romana 21
Newton C.T., A History of Discoveries at Halicarnassus, Cnidus and Branchidae, London 1863
Ohlemutz E., Die Kulte und Heiligtümer der Götter in Pergamon, reprint, Darmstadt 1968
Raeder J., Priene. Funde aus einer griechischen Stadt im Berliner Antikenmuseum, Berlin 1984
Schaede M., Die Ruinen von Priene., Berlin 1964
Wiegand Th., Schrader H., Priene, Berlin 1904
Filges A., Matern P., "Eine Opfergrube der Demeter in Neandria", Schwertheim, E. – Wiegartz, H. (eds.),
Die Troas. Neue Forschungen zu Neandria und Alexandria Troas II, Bonn 1996, 43-86
Johannowski W., Appunti sul Santuario di Demeter e Kore Studie su Iasos di Caria, 31-2, Roma 1987,
Bolletino d'Arte, Supplemento al
Levi D., "Gli Scavi di Iasos: Il Santuario della Punta Sud", AsAt, 1967-1968, 569-578
Love I.C., "A Preliminary Report of the Excavations at Knidos, 1971", AJA, 76, 1971, 399-401
Müller-Wiener W., "Milet 1978-1979", IstMit, 30, 1980, 23-98
Δικτυογραφία :
Archaeology Research Media - Priene - Temple of Demeter - Sites & Photos
http://www.sitesandphotos.com/catalog/parent-146763.html
Cult of Demeter and Kore : Ancient Greek religion
http://www.theoi.com/Cult/DemeterCult.html
Γλωσσάριo :
Δημιουργήθηκε στις 14/6/2017
Σελίδα 3/4
IΔΡΥΜA ΜΕΙΖΟΝΟΣ ΕΛΛΗΝΙΣΜΟΥ
Συγγραφή :
Μετάφραση :
Για παραπομπή :
Τσουκαλά Βικτωρία
Βελέντζας Γεώργιος
Τσουκαλά Βικτωρία , "Demeter", Εγκυκλοπαίδεια Μείζονος Ελληνισμού, Μ. Ασία
URL: <http://www.ehw.gr/l.aspx?id=7723>
cella
Interior enclosed part - nucleus of a temple or other temple-shaped building.
doric order, the
One of the three orders or organizational systems of Ancient Greek originated on the mainland and western Greece. It is characterized
by short, faceted, heavy columns with plain, round capitals (tops) and no base. The capital consists of a necking which is of a simple form. The
echinus is convex and the abacus is square. Above the capital is a square abacus connecting the capital to the entablature. The Entablature is
divided into two horizontal registers, the lower part of which is either smooth or divided by horizontal lines. The upper half is distinctive for the Doric
order. The frieze of the Doric entablature is divided into triglyphs and metopes. A triglyph is a unit consisting of three vertical bands which are
separated by grooves. Metopes are plain or carved reliefs.The Doric order comes without an individual base. They instead are placed directly on the
stylobate. The capital consists of a necking which is of a simple form. The echinus is convex and the abacus is square. Above the capital is a square
abacus connecting the capital to the entablature. The Entablature is divided into two horizontal registers, the lower part of which is either smooth or
divided by horizontal lines. The upper half is distinctive for the Doric order. The frieze of the Doric entablature is divided into triglyphs and metopes.
A triglyph is a unit consisting of three vertical bands which are separated by grooves. Metopes are plain or carved reliefs.The Doric order comes
without an individual base. They instead are placed directly on the stylobate.
hydria
From the greek word "hydor" (water). It bears three handles, two for carrying and one placed vertical to the wide shoulder of the vessel for pouring.
Water was usually carried, but hydria was also often used as ballot box and cinerary urn. The type of the hydria whose neck is not clearly separated
from the body is called "calpis".
pronaos
The porch in front of the cella of a temple
stoa, portico, the
A long building with a roof supported by one or two colonnades parallel to its back wall.
Thesmophoria
Festival honouring Demeter attended only by married women, in order to promote fertility for both earth and people.
Δημιουργήθηκε στις 14/6/2017
Σελίδα 4/4