Ancient Greek Religion - Assignment Example

Ancient Greek Religion Name Course Name and Code Date Discuss the evidence for Asklepios cult at Athens. Why was the cult introduced and what functions did it serve? Introduction The Peloponnesian War (431 - 404 B.C.E) particularly the Archidanian war (431 - 421 B.C.E) which was the first ten years of the former was characterized by upheaval coupled with many changes in the Athenian society. Despite the fact that period was largely dominated by the struggle between Sparta and Athens, various internal issues occupied the politics of Athens whereby Athenians were forced to cope with complacent allies together with their revolts (Hanges 2012). The Plague that struck Athens in 430 B.C.E., 429 B.C.E., and 426 B.C.E. Caused Athenian populations to feel abandoned by their gods and thus they found no importance of using and worshiping them. The arrival of Epidaurian Asklepios at Athens, a disheartened city in 420/419 B.C.E re-introducing healing gods. The Asklepios cult was then introduced in the Athenian society; the Athenians became largely conversant with Asklepios’ powers which were mighty and thus they wished for the cult to be reintroduced to deliver them from suffering. Accordingly, Asklepios introduction in Athenian society is also considered as political; the political actions that were approved by boule and ekklesia which was achieved at an interstate level. Similarly, the peace arrangement between two or more poleis is another factor that led to introduction of Asklepios’ cult in Athenian society. This paper discusses the evidence for Asklepios cult at Athens, why it was introduced and the functions it served. Evidence of Asklepios cult at Athens Geographical evidence Facts about Asklepios and his Athenian cult are vastly brought to light through evidence that is discussed in terms of geographical and topographical considerations (Ogden 2010). Athens and Epidauros political ties can be widely comprehended through their geographical relationships. The two cities are strategically situated around the Saronic Gulf. A close study of this area provides a mental pictorial map of a theatre war (Peloponnesian War) which can be evidently associated with the Asklepios introduction (Wickkiser 2008). Accordingly, the mental map of Saronic Gulf together with the islands and coastal areas contained therein gives clarity of Athens and Epidauros proximity which on the other hand indicates that there was a diplomatic relationship between the two poleis especially during war times (Smith 2011). In the same line of discussion, Athens had strong interests in Akte Peninsula that comprised of Epidauros, Hermione and Troizen cities given the fact that these cities were easily influenced to take part in big conflicts which involved Greeks larger powers due to their central geographicla position (Hanges 2012). The attestation of the Athenian interest in Akte Peninsula became widely evident during the Persian Wars when non-combatant Athenians were evacuated to Troizen in order to safeguard them from Persian armies (Wickkiser 2008). The distance between Akte Peninsula and Athens became negligible considering the supremacy of the Athenian naval together with its control of Salamis and Aigina islands during the later periods of the fifth century B.C.E (Papazarkadas 2011). With regard to the above aforementioned factors, strong relationship was maintained between Athens and Aktean cities. Strategically and geographically, Athens benefited from Epidauros. Given the above described scope of the geographical segments lying between Athens and Eidauros played their significant roles in the Archidamian war. In essence, the described mental map vastly clarify the events that culminated into the introduction of Asklepois into Athens in 420/19 B.C.E. It is evidenced that Athens’ political goals instigated Athenians will and desire to acquire/obtain a new cult for healing. Archaeological evidence: the size and location of the sanctuary The sanctuary’s size and all buildings within it are crucial to the larger understanding of Asklepios’ cult. The sanctuary was located in a prime location on the South Slope of the Acropolis; this was essential to ensure that Asklepieion was strategically located in the Athenian landscape (Wickkiser 2008). It was also built next to Dionysos theatre near Pan sanctuary and Aphrodite. There is no much left of the fifth century of Asklepieion due to the fact that initial original structures were wooden. However, the sanctuary’s location can be traced to the South Slope (Hanges 2012). In accordance with this, the reconstruction of Athenian Asklepieion sanctuary was located on the eastern terrace from its earliest phase with excursions to middle and eastern terrace. This restoration has been accepted and acknowledged by various scholars (Smith 2011). It is also claimed that the original Asklepieion comprised of a small sanctuary for the cult statue and a sacrificial alter. Similarly, it also had a northern spring and a bothros. The Iconic Stoa and the western terrace are considered to be Asklepioion’s first part (Hanges 2012). The foundation of the Stoa dates back to 420 B.C.E. This is in concurrence with the founding of the Athens’ Sklepieion. It is implied that Stoa’s construction resulted into the clear boundary definition of another zone in the South Slope Spring that was originally sacred to Nymphs and Pan (Wickkiser 2008). Given the above understanding and based on the architectural findings together with the archaeological dating, the Iconic Stoa defines the initial Athenian Asklepieion phase (Smith 2011). The recent excavation of the Asklepieion also supports the inclusion of the western terrace in the sanctuary. Archaeological evidence at the Athenian Asklepieion confirms that the original Asklepieion not only include a small temple for cult statue, a sacrificial alter, a bothros, and a shrine, but also the Iconic Stoa. The Telemachos Monument There is a standing Asklepios accompanied by a woman seated on his right on the Telemachos monument’s main relief. Similarly there is a crouching dog beneath the god while on the left there is smaller figure (Kellogg 2013). The hand of Asklepios god is raised which symbolized prayer and resembles the human form. In the Telemachos monument Asklepios sanctuary is portrayed on the South Slope of the Acropolis. These images are a representation of Asklepieion’s topography. The reconstruction of a boat and the crest of two waves found in one of the sculpture fragments resemble the arrival of Asklepios by sea at Piraeus (Hanges 2012). Additionally, the appearance of the three horse heads in different monument fragments represent or signify the hero cult (Polinskaya 2014). It is also argued that the relief in the monument depicts the various travels completed by the healing god which also portray his sanctuary in Athens. Furthermore, the Telemachos monument’s inscriptions evidently exhibit more regarding Asklepios introduction into Athens. The Telemachos’ took an important role in the arrival of Asklepios without any effort by the Athenian demos (Wickkiser 2008). Why the Asklepios cult was introduced at Athens The Asklepios cult was introduced at Athens in 420/19 B.C.E., various scholar provide vast arguments to explain why the cult was introduced. They give different and varying conclusions ranging from Athenian populations’ irrationality to increasing tension between the populace due to the annual Spartan invasions of Attic soil (Wickkiser 2008). In these regard, some are inclined towards the Athenians desire for personal attention from a gentle god because of the Peloponnesian War horrors. On the other hand, most scholars argue that the 430/29 B.C.E., plague which struck Athens as the main motivation for Athenians to introduce Asklepios. Asklepios and the great Athenian Plague Athens was struck by the plague several times between 430 B.C.E and 426 B.C.E (Smith 2011). The horrors of the plague together with its effect on the Athenian population caused them to throw themselves in cisterns in order to sooth their pain as well as their lawlessness that had been introduced into the city (Hanges 2012). It is not strange that many scholars view the Athenian plague as the main factor for the introduction of Asklepios cult. The diseases needed cure and prevention and thus it was more logical to source for a healing god to cure them from the plague (Wickkiser 2008). This theory is largely criticized that it was years after the plague when the cult was introduced and thus the plague cannot be the sole reason why Athenian Asklepieions was introduced. However, other scholars affirm the plague as the core reason; the polis had in mind the plague when they assented to the introduction of Asklepios. Athenian Imperialism and Asklepios: The Akropolis It is also argued that political motivation was behind the introduction of Asklepios in Athens. The Telemachos monument interpretation together with the interest of the polis in entirely all religious matters, and given the fact that the Polis had something to gain through the introduction of Asklepios to the Athens’ citizens. For instance, the Demos used religious worship to further the foreign policy (Hanges 2012). In both domestic and foreign policy, the gods of the sate were deeply involved in the advancement of its aims. In accordance with this, Athens desired to pursue better and improved relationship with Epidauros and through the introduction of Asklepios; they attempted to obtain an alliance in order to incorporate the polis into the Athenian Empire (Smith 2011). Asklepios pompe and Athenian Imperialism Asklepios rituals at Athenian festivals were mainly designed to affirm Athens’ interest in incorporating Epidauros into the empire (Hanges 2012). Athens’ imperialist motives and their procession started at the Piraeus harbor and ended at the sanctuary of Asklepios just below the Partheon. Asklepios home was Epidauros and he first set foot in Attica at Piraeus, this is a clear show of his foreign origin. Similarly, Piraeus was Athenian naval’s symbol of power together with their subsequent empire (Wickkiser 2008). The procession movement also brought Epidaurian Asklepios in the center of the polis. Pompe was ended after Asklepios arrival at Akropolis where he was welcomed by Athena; Athenian imperial power symbol (Mitchell-Boyask 2007). She was also the patron goddess of Athens which was then incporated into Asklepios, Epidauros’ patron into the Athenian pantheon (Hanges 2012). This brought peace between two cities; the protection of deities of two cities had a motive making them allies (Wickkiser 2008). The initially enemy cities Epidauros and Athens became neighbors and allies. Functions of Asklepios Cult The 5th and 4th centuries BCE, Asklepios was deified by the mythic odes of Pindar and Hesiod. He was identified and described as the mythical god of healing. In the 4th century BCE, the Asklepios cult was spread throughout the Greek world. He was a skillful local physician of Trikka in Thessaly which is considered as the oldest home of his cult. The Asklepios sanctuaries are always linked with healing powers of sacred springs. The water was believed to carry blessings of the earth spirits. The Asklepian cult was used for healing (the healing god Asklepios): patients in pursuit of cure came to the Asklepieion with offerings of honey cakes at the alter (Hanges 2012). The patient was then given sacred water to drink and bath after which he/she was introduced to sleep in silence where it was believed that Asklepios would cure the patient in dreams. During the dream Asklepios or his snake would give them clues with regard to healing their ailments. Askleipios staff symbolized the tree of life and the coiling of the snake represented the healing power of earth (Wickkiser 2008). Conclusion After the Archidamian War in 421 BCE which took the first ten years of Pelopnnesian War 431 - 404 BCE, the Athenians had experienced upheavals and many changes in the society. The above discussion has excellently described Asklepios cult at Athens providing expansive evidence with regard to its existence in 5th and 4th centuries BCE. There are massive geographical evidence of the Asklepios cult as discussed above. Similarly, Archaeological evidence has been widely explained; based on the architectural findings together with the archaeological dating, the Iconic Stoa defines the initial Athenian Asklepieion phase. In the same line, the Telemachos monument provide insightful information regarding the Asklepios cult. Accordingly, the paper has discussed the factors that led to the introduction of Asklepios cult in the Athenian society including: the Athenians desire for personal attention from a gentle god because of the Peloponnesian War horrors and the 430/29 B.C.E., plague which struck Athens as the main motivation for Athenians to introduce Asklepios. The cult was mainly used for healing purposes. References Hanges, James, 2012, Paul, Founder of Churches: A Study in Light of the Evidence for the Role of "founder-figures" in the Hellenistic-Roman Period, London, Mohr Siebeck. Kellogg, Danielle, 2013, Marathon Fighters and Men of Maple: Ancient Acharnai, Oxford, Oxford University Press. Mitchell-Boyask, Robin, 2007, Plague and the Athenian Imagination: Drama, History, and the Cult of Asclepius, London, Cambridge University Press. Ogden, Daniel, 2010, A Companion to Greek Religion, New York, John Wiley & Sons. Papazarkadas, Nikolaos, 2011, Sacred and Public Land in Ancient Athens, Oxford, Oxford University Press. Polinskaya, Irene, 2014, A Local History of Greek Polytheism: Gods, People and the Land of Aigina: 800-400 BCE (Religions in the Graeco-Roman World), Hague, ACristian. Smith, Amy, 2011, Polis and Personification in Classical Athenian Art, Chicago, Brill Publishers. Wickkiser, Bronwen, 2008, Asklepios, Medicine, and the Politics of Healing in Fifth-Century Greece: Between Craft and Cult, New York, JHU Press. Read More

In the same line of discussion, Athens had strong interests in Akte Peninsula that comprised of Epidauros, Hermione and Troizen cities given the fact that these cities were easily influenced to take part in big conflicts which involved Greeks larger powers due to their central geographicla position (Hanges 2012). The attestation of the Athenian interest in Akte Peninsula became widely evident during the Persian Wars when non-combatant Athenians were evacuated to Troizen in order to safeguard them from Persian armies (Wickkiser 2008).

The distance between Akte Peninsula and Athens became negligible considering the supremacy of the Athenian naval together with its control of Salamis and Aigina islands during the later periods of the fifth century B.C.E (Papazarkadas 2011). With regard to the above aforementioned factors, strong relationship was maintained between Athens and Aktean cities. Strategically and geographically, Athens benefited from Epidauros. Given the above described scope of the geographical segments lying between Athens and Eidauros played their significant roles in the Archidamian war.

In essence, the described mental map vastly clarify the events that culminated into the introduction of Asklepois into Athens in 420/19 B.C.E. It is evidenced that Athens’ political goals instigated Athenians will and desire to acquire/obtain a new cult for healing. Archaeological evidence: the size and location of the sanctuary The sanctuary’s size and all buildings within it are crucial to the larger understanding of Asklepios’ cult. The sanctuary was located in a prime location on the South Slope of the Acropolis; this was essential to ensure that Asklepieion was strategically located in the Athenian landscape (Wickkiser 2008).

It was also built next to Dionysos theatre near Pan sanctuary and Aphrodite. There is no much left of the fifth century of Asklepieion due to the fact that initial original structures were wooden. However, the sanctuary’s location can be traced to the South Slope (Hanges 2012). In accordance with this, the reconstruction of Athenian Asklepieion sanctuary was located on the eastern terrace from its earliest phase with excursions to middle and eastern terrace. This restoration has been accepted and acknowledged by various scholars (Smith 2011).

It is also claimed that the original Asklepieion comprised of a small sanctuary for the cult statue and a sacrificial alter. Similarly, it also had a northern spring and a bothros. The Iconic Stoa and the western terrace are considered to be Asklepioion’s first part (Hanges 2012). The foundation of the Stoa dates back to 420 B.C.E. This is in concurrence with the founding of the Athens’ Sklepieion. It is implied that Stoa’s construction resulted into the clear boundary definition of another zone in the South Slope Spring that was originally sacred to Nymphs and Pan (Wickkiser 2008).

Given the above understanding and based on the architectural findings together with the archaeological dating, the Iconic Stoa defines the initial Athenian Asklepieion phase (Smith 2011). The recent excavation of the Asklepieion also supports the inclusion of the western terrace in the sanctuary. Archaeological evidence at the Athenian Asklepieion confirms that the original Asklepieion not only include a small temple for cult statue, a sacrificial alter, a bothros, and a shrine, but also the Iconic Stoa.

The Telemachos Monument There is a standing Asklepios accompanied by a woman seated on his right on the Telemachos monument’s main relief. Similarly there is a crouching dog beneath the god while on the left there is smaller figure (Kellogg 2013). The hand of Asklepios god is raised which symbolized prayer and resembles the human form. In the Telemachos monument Asklepios sanctuary is portrayed on the South Slope of the Acropolis. These images are a representation of Asklepieion’s topography.

The reconstruction of a boat and the crest of two waves found in one of the sculpture fragments resemble the arrival of Asklepios by sea at Piraeus (Hanges 2012).

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