Aeginetian ancestors/heroes feature prominently in this conflict which would be a source of pride for the locals. It is the most important monument in the sanctuary of Aphaia, which appears to have been founded on a site used for worship since the Mycenaean period. This sculpture is very expressive in nature. A 3 stepped sloping ramp provided access at the east end. Much scholarships has focused on the pedimental sculptures thus my study is rather unbalanced in their favour. The fact that the second temple of Athena-Aphaia is shared between the two goddesses, suggests that Athena was probably assimilated into the Aeginetians beliefs, not as a separate goddess but in tandem with Aphaia. The west pediment reflects the aesthetics of the sixth century BC, while the east pediment, which is more animated and less stylized, dates to the early fifth century BC. It was, according to Pausanias, Artemis who made Aphaia a goddess when she was running from King Minos who had fallen in love with her. Dinsmoor 1975, 105-107; PECS, 19-21; Ohly 1978, 10, See Also: Aegina, Altar of AphaiaAegina East Pediment 2Aegina West Pediment 2, West end of temple from W, Aegina, Temple of Aphaia, Front of temple from NE, Aegina, Temple of Aphaia, Detail of N crepidoma blocks, from S, Aegina, Sanctuary, Temple of Aphaia, Northeast corner of temple from NW, Aegina, Sanctuary, Temple of Aphaia. This story is well known in Crete, where she is called Diktynna and also worshipped by the locals. The pedimental sculptures and the roof acroteria were of Parian marble and painted. Aegina became a wealthy island, but this was contested by Athens in the 6th century when Solon passed regulations limiting the spread of Aeginetian commerce, putting a stop to its growing supremacy. We have established that the site was visited by many different classes of Aeginetians, but were there any foriegn visitors? Dying Warrior. Marble, length 5’6″ (1.60 meters). A 3 stepped sloping ramp provided access at the east end. Votive offerings at the sanctuary (discussed under "Dedications") tell us that Aeginetians from all walks of life attended this sanctuary - poor and rich, man and woman, young and old - and her identity as a kourotrophis goddess (one who cares for mothers, children, and those growing up) backs this up. The two-sloped roof had terracotta roof tiles of the Corinthian type and a single row of marble tiles with palmette-shaped antefixes along the edges. The German Archaeological Institute systematically excavated the site under A. Furtw?ngler and H. Thiersch (1901) and more recently D. Ohly (1964-1981). Staatliche Antikensammlungen und Glyptotek, Munich. The temple of Aphaia stands on a pine-clad hill in northeast Aegina. This tension climaxed in the 5th century, around 431BC, when the Athenians invaded and colonised Aegina, forcing it's native inhabitants away. Please let us know if you agree to functional, advertising and performance cookies. The site has been excavated by the Germans since the 19th century. However, it is also said that the sanctuary simply shifted from Aphaia to Athena during the reconstruction that included the second temple. The opisthodomos was originally separated from the cella by a solid wall; later a door was cut through the wall, connecting the two rooms. I believe it was a symbol of local poleis pride but also a site used in, and affected by, inter-poleis conflict and rivalry. Pausanias (2, 30, 3-5) mentions the myth of Aphaia … Another theory for this inclusion also exists, and it takes into account the supposed tension between Aegina and Athens in the 6th century onwards. Coronavirus (Covid-19): Latest updates and information. The first and foremost figure is the goddess Aphaia, the daughter of Zeus and Karme and supposedly good friends with Artemis, as she enjoys hunting along with her. An early temple of ca. Prosperity was not meant to last, however. I selected this sculpture from the textbook The Western Humanities, page 56. As previously mentioned, the island of Aegina was on a trade route between Athens and the Peloponnese. The surviving temple from about 500 BC was built over the remains of an earlier temple, which was destroyed by fire. Dedications- Dedications were presumably around the outside of the temple and in various places around the Temple. The temple, erected at approximately 500-490 BC, replaced an earlier one, also of tufa, which stood on the same site and with the same orientation. All but 3 column shafts were monolithic; the three drum-built columns were perhaps left open during construction to allow access to the interior of the temple. It is my belief that there is a certain amount of taunting here as the Aeginetians appropriate the goddess, so loved by Athens, in a local sanctuary. Pre-historic votives have also been found, such as figures depicting breeding women which could easily be linked to this. The scene is thought to depict Hercules' attack on the city of … The temple of Aphaia stands on a pine-clad hill in northeast Aegina. The fact that the second temple of Athena-Aphaia is shared between the two goddesses, suggests that Athena was probably assimilated into the Aeginetians beliefs, not as a separate goddess but in tandem with Aphaia. In Glyptotch,Munich. Figueira, T.J. (1991), Athens and Aegina in the Age of Imperial Colonisation, Pedley, J. Both the pronaos and the opisthodomos are distyle in antis, while the cella is divided longitudinally by two rows of five columns each. The elements of this destroyed temple were buried in the infill for the more extensive, flat terrace of the later temple, and are thus well preserved. The temple, which stands on a three-stepped crepis, presents the usual arrangement of pronaos, cella and opisthodomos. from the east pediment of the Temple of Aphaia on Aegina (c. 490-480 BCE). Fearn, D. Pausanias, Guide to Greece 1: Central Greece, http://www.goddess-athena.org/Museum/Temples/Aphaea/. The sanctuary would therefore be a landmark and symbol of the island. The central, palmette-shaped acroterion, which was framed by two korai, and the four sphinxes on the corners of the roof were also of marble. Please consider making a donation to our site. Daedalic terracotta reliefs have also been found, most showing some variation of a woman holding her breasts, which some believe points to Aphaia being a "kourotrophic" deity. The temple had a pronaos and an opisthodomos, both distyle in antis and a cella with 2-story colonnade and gallery. 570 BC was probably built on the site; fragments of this structure were built into the terrace wall.
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