Help from Above: The Temple of Apollo Epicurius in Bassae - Case Study Example

Academia-Research December 2009 Help from Above: The Temple of Apollo Epicurius in Bassae In ancient times, Arcadia was the destination of those who desired a peaceful curative location. It consisted of a series of mountains and plains some distance from the highly populated cities of Athens and Delphi. One of the locales within this region, Bassae, still exists, close to the village of Skliros, south of Andritsaina and northeast of Figaleia, due west of Megalopolis. In spite of its out-of-the-way location, this is a place much frequented by students and scholars of archaeology, architecture and classic studies: because this is the site of the Temple of Apollo Epicurius, the god and protector. Few tourists or casual travellers even know of the existence of this magnificent remnant of more glorious times. When they struggle up the steep slope, braving sharp winds and heavy going underfoot, chance arrivals are met by the sight of a large temporary tent, stretched and trembling in the wind. It houses one of the most wonderful of the World Heritage sites on earth. (UNESCO 1986) It houses the earthly home of Apollo. The first Greek site to be inscribed on the World Heritage list in 1986, this remote place must have seemed very special to the builders of this modestly sized temple. It is not difficult to imagine them working: masons, carvers, carriers and planners milling around in a very windy place on top of a mountain. All this activity took place sometime between 450 and 400 BCE, and the mountain was named Kotylion, 1 103 metres above sea level. When the Greek government applied for the site’s inclusion on the World Heritage list, the site was described as being ‘an outstanding example of a Hellenic votive sanctuary located in a rural setting.’ (UNESCO 1986) The temple is unique in a number of aspects. It has a very unusual floor plan, when compared to other Greek temples such as the better-known Parthenon, which was built several years before. But it houses a number of confounding items for the scholar: one of which is the oldest known example of a Corinthian column - the only one in the world of such a great age. (British Museum 2009) Strangely still, there are also examples of Doric and Ionic architecture in the same single building. These are mysterious archaeological details that no one has been able to explain. (Hayes 2009) The site has had some sort of temple on it since the Geometric times, and artefacts, mostly in the form of votive offerings, unearthed around and in the temple, date from the 7th century AD. Worshippers came from far and wide to this windswept mountain-top temple - who did they come to revere? The ancient writer and geographer Pausanias (Habicht 1985) calls it the Temple of Apollo Epicurius, designed by the architect Iktinos, completed in about 425 BCE. ( Habicht 1985) Iktinos also designed the Parthenon, but there is no extant empirical information that confirms the temple at Bassae is definitely his work. The site, its design and artefacts have confounded researchers and scholars for 200 years. (Hayes 2009) One of the strangest things about it is that it is aligned along a North-South axis, rather than an East-West one, which is not typical of Greek temples. Archaeologists think this is due to site limitations: it was impossible to build it any other way on the small mountain-top. A door on the side, that faces East, suggests worshippers were still able to view the rising sun. (Pausanias: Habicht 1985) The sun could also have illuminated the deity’s statue located in the middle of the centre room or cella. The temple lay neglected and forgotten for centuries, to be rediscovered in 1765 by a French architect, J Bocher, who returned to the site after some time to make sketches but was unfortunately murdered by robbers. (Dinsmoor 1933 4.2 p 204) Two English scholars, Cockerell and Hallerstein, later visited the site and managed to make drawings in 1811, but they were all lost at sea. Still, later descriptions by other archaeologists illustrated an exterior without much decoration. The walls of the interior cella bore a marble frieze on 23 slabs depicting a battle between the Greeks and the Centaurs. (British Museum 2009) It may have been the work of Paionios, who also executed the celebrated statue of Nike at Olympia. (Hellenic Ministry of Culture 2005) These slabs were taken down and removed by a group of British antiquaries, and were subsequently bought by the British Museum in 1815. They are still in London, together with with the famous Elgin Marbles. (Dinsmoor 1933 4.2 p 204) Because the temple is in such a remote location, it has been spared the ravages usually brought about by too many visitors, tourists and souvenir hunters. It also suffers less from the acid rain that sometimes falls close to modern metropolitan cities. But time has wreaked its damage nevertheless, and it is not in a very stable condition: hence the erection of the massive tent that protects the ancient edifice from inclement weather and earthquakes, when surrounding rural rubble might roll towards the old columns and bail them over.(Hayes 2009) Perhaps the god Apollo Epicurius has protected his temple, with which his name is inextricably linked, indeed synonymous with it, through the centuries. The name ‘epicurius’ or Epikourios, means ‘helper’. (Fontenrose 1939 p30) But it is doubtful whether there is any connection at all with the Epicurean movement. Scholars think the name came about from the myths and legends surrounding the community of the region in ancient times. Legend has it they were spared from the ravages of the plague, and rejoiced, attributing their good fortune and health to their protector Apollo, and dubbed him their helper, devoting the sanctuary to his embodiment and taking him their offerings. (Habicht 1985) Some writers, such as Homer, had Apollo down as a god of healing, but the Greeks later associated Apollos name with the Greek verb απολλυμι (apollymi) meaning ‘to destroy’. (Fontenrose ibid.) There are a large number of shrines built in his name: this one at Bassae is only one of several, which include those in Corinth, Delphi, Didyma, Delos, Patara and Hierapolis. Throughout the ages when he was revered, Apollo was variously known for certain aspects, among which was the myth of the Oracle. Components of other various origins are discernible in his worship: a Dorian Greek, a Cretan-Minoan and a Syro-Hittite, according to Burkert (1985 p144). This young hairless god, depicted as a paragon of male beauty, was worshipped throughout the Roman Empire, as well as Greece. In the traditionally Celtic lands he was most often seen as a healing and sun god. He was often equated with Celtic gods of similar character. (Green 1997) Like other Greek deities, various epithets have been applied to him, among them Phoebus - the shining one - used by both Greeks and Romans when they referred to him as the god of light. (Burkert 1985 p144) The role of ‘helper’ as the epithet Epicurius is suggested to mean, is one of his lesser known roles: a connection that makes the temple in the Arcadian mountains unique. Nonetheless, this temple built in his honour at Bassae must have been considerably majestic and notable. Although no statue of Apollo was ever found in the area: ‘Among the many mysteries of this unique temple was whether it originally contained a cult statue. No base for an image has been found and some suggest that the unusual Corinthian column in the altar area was an aniconic [non-representational of a human form] depiction of Apollo.(Burkert 1985 p147) However, Pausanias recorded that there was a bronze Apollo statue at Bassae, which was moved to the agora of Megalopolis in 369 BC and replaced by an acrolithic statue (wood with marble head and limbs). (Habicht 1985) Part of a foot from a colossal marble statue of Apollo was discovered in the rear room of the temple, but it dates from the Hellenistic era, c.150-100 BC.’ (Hayes 2009)(British Museum 2009) Extant statues of Apollo available to be viewed in the world’s museums show him as a handsome young man without a beard or other corporeal hair, except for a crown of well-formed curls on a head that is usually inclined, with a pensive benign face. He is often depicted with a bow in his hand, or the kithara instrument. Some sculptors have him leaning against a tree. In 1780, a life-size statue made of marble (now at the Ashmolean Museum in Oxford, England) was discovered on a site near the Rome suburb of Centocelle, in Italy, and was identified by modern scholars as an Adonis or Apollo. It shows an idealised youthful male form grasping an arrow, and could very well represent the deity of healing and light that the Greeks, Romans and Celts used to worship in antiquity. (Cotterell 1996 p19) A statue of this nature might one day have graced the beautiful temple at Bassae, but there are no traces of it today. One of the criteria cited in the application for World Heritage listing submitted by the Greek government in 1986 described the temple as representing ‘a unique artistic achievement, remarkable for its archaic features, (elongated surface, and exceptional proportion of 15 columns on the longer side, and 6 columns on the facade, and a north-south exposure) and for its daring innovations: use of Ionic and Corinthian orders for a Doric edifice, the variety of materials used, and the originality of the layout of the cella and the adyton. [See the adyton in the floor plan illustration on page 1. It is the room with the side door.](UNESCO World Heritage 1986) The site is often shrouded with fog, but nothing - not even a modern tent - can dampen the majestic presence this temple has on its wind-swept Arcadian mountain top. Built of local grey limestone, it has three rooms or porches: the pronaos, plus a naos and an opisthodomos. (Sacred Destinations 2009) If there ever was a statue of Apollo, the part of the naos called the adyton would be where it would have stood, to be bathed in light from the side door, that faced east. Archaeological excavations have been carried out on the site at various stages. The first papers on digs at the temple carried out by a Russian archaeologist under the direction of Carlo Brullo, were published in 1836. The most ancient Corinthian column ever found was perhaps the most striking find, together with a very small fragment - the front part, including the toes, of a colossal statue. These fragments are housed at the British Museum. (Dinsmoor 1939 ibid.) Some finds of Greek fragments on a site in Rome were later found to rightfully belong to the Apollo temple at Bassae. According to William Dinsmoor (1939), these must have been looted by Romans in early times and carted off to Rome. They were three pedimental sculptures of Niobids. (Dinsmoor ibid.) In Greek mythology, the Niobids were the children of Amphion of Thebes and Niobe, slain by Apollo and Artemis, his twin. (Graves 1960 p62) So the connection was made. Apollo is often associated with the Golden Mean. This is the Greek ideal of moderation and a virtue that opposes gluttony. His parents were Zeus and Leto, and he is often shown with the serpent Python and the kithara instrument, which symbolise healing and the arts. (Graves 1960) But Apollo was also seen as a god who could bring ill-health and deadly plague as well as one who had the ability to cure. (Cotterell 1996, p19) So he might have struck fear into his worshippers as well as a sense of moderation and beauty. It is not hard to imagine the faithful trooping up the rugged terrain of the Arcadian mountains, bearing offerings of produce and livestock, flowers and herbs found in the valleys of the region. Perhaps they crowded on the three steps leading up to the level platform where the high unusually shaped columns led them inward towards the holy cella, eager to view the statue lit by rays of sunshine from the east. They must have looked up at the sculptures on the pediment (the triangular gable that is built on top of the front of a Greek-style building) and told each other the legend of Apollo’s victory over the Niobids, and how his grace would spare them the ravages of disease and poverty: how he would enlighten their minds with thoughts of music and beauty, and teach them the benefits of moderation. His temple is now crumbling, but endures the vagaries of the climate and withstands the ruin of time. Various restoration attempts have been carried out through the years. In 1902, a systematic excavation of the area was carried out by the Greek Archaeological Society of Athens. Further excavations were carried out in 1959, 1970 and from 1975-1979, under the direction of Nikolaos Gialouris. Preservation is perhaps easier to manage because of the site’s distance from the well-beaten tourist track. (Hellenic Ministry of Culture 2007) The temple was used during the Hellenistic and Roman periods. The roof was repaired a number of times. But it decayed after the building was abandoned, and caved in, causing extensive damage. This was made much worse when people removed the metal clasps used in its construction. (Hellenic Ministry of Culture ibid.) Restoration carried out between 1902 and 1906 by the Greek Archaeological Society excavated and restored parts of the temple. The Committee for the Conservation of the Temple of Apollo Epikourios launched a program for the monuments conservation and restoration in 1975, which was reinstated in 1982. The Ministry of Culture has been overseeing the complicated task of restoring the monument since then. The protective tent was erected in 1987. (Hellenic Ministry of Culture ibid.) What the protective tent cannot hide or change is the connection between the culturally important temple and the deity in whose honour it was built. Their existence is linked in semantic, historic and philosophical ways that cannot be dissolved by mere practical expedients or outcomes. Semantic (to do with words) because the name will always be ‘The Temple of Apollo Epicurius at Bassae’. Historic (to do with stories of the past) because in oral and written ways the story of the temple, its usage and folklore are now set down for posterity. Philosophical (to do with the theoretical understanding of the meanings of the story) because debate and discussion about the temple will continue. The connection between Apollo and Bassae, just like Helen’s connection with Troy, Hamlet’s with Elsinore, Hans Christian Andersen’s with Copenhagen, Macbeth’s with Scotland, and Caesar’s with Rome, will always belong together as one. * Works cited Burkert, W. 1985, Greek Religion, "Apollo", Harvard University Press, Cambridge MA. Cotterell, A. 1996, Encyclopaedia of Mythology Anness Publishing Limited, London. Dinsmoor, W.B.1933, The Temple of Apollo at Bassae Metropolitan Museum Studies. Yale University Press, London. Fontenrose J.1939, Apollo and Sol in the Latin poets of the first century BC Transactions of the American Philological Association, Philadelphia, PA. Graves R. 1960, The Greek Myths Penguin, Harmondworth. Green M.J. 1997, Dictionary of Celtic Myth and Legend Thames and Hudson Ltd, London. Habicht C. 1985, Pausanias Guide to Ancient Greece Berkeley Press, CA. Hayes H. 2009, Sacred Destinations < http://www.sacred-destinations.com/greece/bassae- temple-of-apollo-epicurius> Accessed Dec 5, 2009 British Museum Accessed Dec 5, 2009 UNESCO World Heritage Read More