148:, when military successes provided funds; however, it was moved towards the north, built atop portions of the old temple and is now facing S/E. The terrain was raised and consolidated, undoubtedly following erosion caused by the Eurotas. An altar and a temple of limestone, oriented the same way as the previous buildings, were built on a bed of river sand. The surrounding wall was also enlarged, and at this stage took on a rectangular form. The second temple was entirely rebuilt in the 2nd century BCE, during the Hellenistic age, except for the altar. The second temple was utilized only for a bit up until the 4th century when it was then thought to be forgotten about. Just before the site was abandoned in the 3rd century CE, the
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484:, quickly found evidence of Greek occupation. Dawkins writes, "The Roman theatre was easy to protect...a large quantity of ancient objects which by the light they shed on primitive Sparta, have given this dig capital significance." A long, continuous sequence of archaeological strata was revealed. Two distinct areas were marked and used to excavate the site entirely, they were labeled as trench A and trench B. Trench A covered the southern area of the sanctuary, running through the amphitheatre, trench B was marked only 10 meters from trench A still on the south, covering all parts of the infrastructure.
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279:, and so in this way the altar is stained with human blood. By them stands the priestess, holding the wooden image. Now it is small and light, but if ever the scourgers spare the lash because of a lad's beauty or high rank, then at once the priestess finds the image grow so heavy that she can hardly carry it. She lays the blame on the scourgers, and says that it is their fault that she is being weighed down. So the image ever since the sacrifices in the Tauric land keeps its fondness for human blood. They call it not only Orthia, but also
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differences can be observed from one figurine to the next, with the most important being in how the wings are designed as well as the "polos", however, neither holds any relevance. The body of the figurine slowly declined in detail over time, specifically in the structure of the wings, followed by a disappearance of the head, stick-like feet and a new triangle-shaped frame. Some of the figures that were created around 600 BCE were sometimes found to have messages devoted to
Artemis Orthia inscribed in the piece being offered.
78:. The sanctuary was destroyed and rebuilt a few times over many centuries and has today produced many artefacts that allow historians to better understand exactly what went on in the sanctuary during that period of time. This sanctuary held many rituals, that included cult-like behaviour by both young boys and girls in varying ways and has also since revealed many artefacts due to multiple excavations that have helped to deliver new information on acts and behaviours that have occurred in at the temple in Orthia.
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129:, at ancient Sparta. This location was above the reach of all but the severest flooding which began near the start of and continued on into the 6th century BCE. After the flood caused extensive damage to the site, it was then lifted beyond the reach of the water using sand that formed a blanket-like cover, isolating artefacts existing beneath. The original sanctuary was believed to be built in ca. 700 BCE. The oldest relics,
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with the god/goddess being praised. Instead, the offerings were thought to be selected from a more personal standpoint rather than something more representative of the honoured one. The idea of generosity was more important than the item itself that was being given and the connection it may have had to the god/goddess.
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were discovered during professional digs at the
Sanctuary of Artemis Orthia. The dramatic decrease in the numbers of votives recovered from strata after c. 500 BC is coincident with the change in application of lead ores at Laurion in Attica, the probable source for these figurines, from lead to silver.
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and formed into many shapes, the most common being the shape of a wreath. Many of these wreaths could often be found linked together by the left over lead still connected to the used equipment. Lead offerings make-up over 100,000 of the lead offerings (now stationed in the
Liverpool collections) that
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Many kinds of celebrations were conducted at the temple, one of the original being the
Procession of the Girls. It was thought that this celebration occurred when the temple opened at the very beginning. All of the details are not known as to what exactly occurred during this celebration, however, it
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were also found to be used in the sanctuary and were usually self-crafted or moulded into various shapes and sizes. One of the most unique terracotta votives discovered in the
Sanctuary of Artemis at Orthia were masks that were seemingly created to mimic the human appearance. These mask votives were
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Tiny sized vases, another type of votive offering, first made an appearance in The
Sanctuary of Artemis Orthia at the very start of the Archaic timeline. Many of the tiny vases that were found were hand crafted while others were created using a wheel and had handles attached to the side. Most often,
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and
Alopecus, sons of Irbus, son of Amphisthenes, son of Amphicles, son of Agis, when they found the image straightway became insane. Secondly, the Spartan Limnatians, the Cynosurians, and the people of Mesoa and Pitane, while sacrificing to Artemis, fell to quarrelling, which led also to bloodshed;
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could be seen being beaten with objects such as whips at the altar of the temple in Sparta. There were three types of games thought to be played in the sanctuary by young boys. The first and even the second game were thought to be a battle of singing or who could create the best music while the last
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A sign of human life at its earliest is noted within the darkest of dirt filled with many artifacts that lie directly beneath the altar of the temple. The piles of artefacts could be found nowhere else at the site in such abundances other than the spot in which it was believed the goddess was being
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The most popular figurines discovered in the
Sanctuary consisted of warriors, female characters, Olympian deities, musicians and dancers. In relation to the representation of animals, deer were commonly found to be offered and were recognized as a replacement votive that directly related to hunting
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found in the
Sanctuary of Artemis Orthia were most often small but presented in large abundances. During the Archaic timeline, these offerings came in many variations and forms, leading to the assumption that the items were not specifically chosen as something that would pertain to or be associated
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of
Liverpool, United Kingdom, and are said to exhibit pieces that come from all time periods that the temple was utilized (the 8th century BCE to the 3rd century CE). Although there is information to suggest that the sanctuary was utilized long after the 8th century, most of the discovered votives
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The archaic winged Artemis, represented in many ex-votos from the 8th century to the later sixth, lingered longest here as Artemis Orthia. The doll-like figures of the goddess Artemis are consistently exhibited wearing a set of wings rather than placing an animal in her hands or by her side. Many
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Trench A delivered many artefacts, likely thought to be items sacrificed to the goddess, deep within the soil below the amphitheatre. The most incredible discovery made from trench A was the abundance of masks, believed to be related to the cult. Trench B was dug too far away from the main site,
210:, therefore, causing females at a young age to become very honourable towards the cult. Young females seen honouring the cult were considered to be celibate. The statue representing Artemis for the cult was removed out of the sanctuary temporarily by the girls while their dance was performed.
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The Cult at Sparta were often found to use masks that imitated the appearance of various animals. This was because during a special feast named the Syracusan feast of Artemis, there could be a surrounding of creatures circling Artemis, it was of importance that one would be a female lion. In
401:. Cheeses were piled on the altar and guarded by adults with whips. The young men would attempt to get them, braving the whips. This was done as a way to prepare boys at a young age for the life they will face as an adult and as a soldier. It was deemed as a rite of passage.
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connection with this, offerings at the temple usually including those of animals, at Sparta, the bear was seen as a significant symbol. It was suggested that Artemis Orthia and the bear were linked in ways that relate to mothering and the birthing of children.
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Because Artemis is related to the ideas of nature and nourishment, she is also thought to be fruitful. Many myths portray her as a figure that has a society of nymphs serving her as royalty along with satyrs that come from
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game was thought to be a hunting game as it required ten youths in order to play. One game was not known as the writing that explained it could not be properly deciphered at the time of discovery. The cult addressed a
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Reesor, Margaret E.; Libanios; Schouler, Bernard; Libanios; Schouler, Bernard; Libanios; Schouler, Bernard; Libanios; Schouler, Bernard (1975). "Libanios. Discours Moraux. De l'insatisfaction (discours 6)".
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brought gifts to offer Artemis while they sang songs to the Parthenos. Many inscriptions were found in relation to this celebration, ensuring the seriousness taken when worshipping the goddess.
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were buried into the ground far before the mid 7th century. The votives can be dated back late in the 5th century BCE, while the largest amount was found near the end of the 6th century BCE.
476:(1906–10), after doll like figures and other tiny items were discovered in the ground around the river, under the site. At the time, the unexcavated site appeared to consist only of a ruined
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408:, the ritual became a blood spectacle, sometimes to the death, with spectators from all over the empire. An amphitheatre had to be built in the 3rd century CE to accommodate the visitors.
314:(ritual flagellation), the cult entailed individual dances by young men and dances by choruses of girls. For the young men, the prize is a sickle, which implies an agricultural ritual.
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worshipped. The remnants found, including bones, were thought to be related to the cult and were discovered to be the remains of animals that were offered by fire to Orthia.
1544:"Some ivories from the Geometric stratum at the sanctuary of Artemis Orthia, Sparta: interconnections between Sparta, Crete and the Orient during the late eighth century BC"
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based on the minimal findings within. Artifacts found within the trenches included ceramics, geometrically styled vessels, doll like figures, sculptures and more.
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240:. Orientalizing carved ivory images found at the site show the winged goddess grasping an animal or bird in either hand in the manner of the
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Efrosyni Boutsikas; Clive Ruggles (2011). "Temples, Stars, and Ritual Landscapes: The Potential for Archaeoastronomy in Ancient Greece".
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Gimatzidis, Stefanos. "Feasting and Offering to the Gods in Early Greek Sanctuaries: Monumentalisation and miniaturisation in Pottery."
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was delivered to them, that they should stain the altar with human blood. He used to be sacrificed upon whomsoever the lot fell, but
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thought to perfectly fit the face structure of a human, however, some masks that were discovered appeared to be smaller in size.
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895:"The Sanctuary of Artemis Orthia at SpartaThe Society for the Promotion of Hellenic Studies; Supplementary Paper No.5, Page 10"
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1742:"The Artemis Orthia inscriptions and spoken Laconian in the Imperial period: In defence of dialect survival at Sparta"
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Muskett, Georgina (2014). "Votive Offerings from the Sanctuary of Artemis Orthia, Sparta, in Liverpool Collections".
137:, indicate that the cult has probably existed since the 10th century BCE, but not before (Rose in Dawkins 1929:399).
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287:-bound), because it was found in a thicket of willows, and the encircling willow made the image stand upright." (
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1194:"Feasting and offering to the Gods in early Greek sanctuaries: Monumentalisation and miniaturisation in pottery"
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469:
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Boutsakis, E. "Temples, Stars and Ritual Landscapes, The Potential for Archaeoastronomy in Ancient Greece."
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I will give other evidence that the Orthia in Lacedaemon is the wooden image from the foreigners. Firstly,
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the tiny vases were not glossed over, but the occasional time they could be found glossed over in black.
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102:. Chronologically speaking, historians believe that it likely came after the cult to the city-goddess
244:; half-finished ivories from the site show that their facture was local (Rose in Dawkins 1929:400).
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The cult of Orthia (Greek Ὀρθία) was common to the four villages originally constituting Sparta:
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around the temple and altar, introducing a new altar in order to welcome visitors to the
1642:"Votive Offerings from the Sanctuary of Artemis Orthia, Sparta in Liverpool Collections"
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indicates that the spectacle was attracting the curious as late as the 4th century CE.
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Sommer, Florian (2022). "Artemis Orthia: Eine linguistisch-mythologische Genealogie".
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Robbins, Emmet (1982). "Heracles, the Hyperboreans, and the Hind: Pindar, "OL." 3".
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Robbins, Emmet. "Heracles, the Hyperboreans, and the Hind: Pindar, "OL." 3",
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A second temple was built around 570 BCE, perhaps during the joint reign of
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Assigning Meaning to the Masks from the Sanctuary of Artemis Orthia, Sparta
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Sparte : histoire politique et sociale jusqu'à la conquête romaine
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many were killed at the altar and the rest died of disease. Whereat an
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1443:"A Fragment of an Archaic Temple Model from Artemis Orthia, Sparta"
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Archaic (pre-Classical) representation of the goddess on an ivory
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The sanctuary is located in Peloponnese, on the south bank of the
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Salapata, Gina. "The More The Better? Votive Offerings in Sets."
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Chrimes, K. M. T.; Atkinson, Kathleen Mary Tyrer Chrimes (1999).
1691:"The Masks of Orthia: Form, Function and the Origins of Theatre"
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1269:, Journal of Hellenic Studies, supplement no. 5, London, 1929 (
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Men also gave praise to the Greek goddess, because of such the
842:"Masks and Maidens: Women and the Sanctuary of Artemis Orthia"
770:
R. M. Dawkins (ed.) The Sanctuary of Artemis ORTHIA AT SPARTA
1394:"Laconian Red-Figure from the British Excavations in Sparta"
1949:
Ancient Greek archaeological sites in Peloponnese (region)
633:
Dawkins, R. M. (Richard MacGillivray), 1871-1955. (1929).
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Lead figure of a winged goddess, possibly Artemis Orthia,
961:
Thompson, M. S. (1909). "The Asiatic or Winged Artemis".
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The Sanctuary of Artemis Orthia at Sparta: Inscriptions
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were often found to make offerings that were made from
63:, was one of the most important religious sites in the
499:, a significant group of offerings were placed in the
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The remains of the Temple of Artemis Orthia in Sparta
789:
Lloyd-Jones, Hugh (1983). "Artemis and Iphigeneia".
1609:
From Artemis to Diana: The Goddess of Man and Beast
1531:, Seuil, "Points Histoire" collection, Paris, 2003
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From Artemis to Diana: The Goddess of Man and Beast
1800:Sparta and Lakonia: A Regional History 1300-362 BC
925:
551:, where Artemis was venerated in conjunction with
1929:6th-century BC religious buildings and structures
1924:8th-century BC religious buildings and structures
1279:"Artemis Orthia: Some Additions and a Correction"
637:. Society for the Promotion of Hellenic Studies.
1577:"Visualising fertility at Artemis Orthia's site"
1493:Ancient Sparta: A Re-examination of the Evidence
371:The cult of Orthia gave rise to διαμαστίγωσις /
1244:Thompson M.S, "The Asiatic or Winged Artemis."
1088:"THE MORE THE BETTER? VOTIVE OFFERINGS IN SETS"
1012:Fischer-Hansen, Tobias; Poulsen, Birte (2009).
516:Ivory busts of the goddess; votive offerings,
76:persecution of pagans in the late Roman Empire
8:
655:: CS1 maint: multiple names: authors list (
110:) "protectress of the city" or Χαλκίοικος /
1695:The Annual of the British School at Athens
1646:The Annual of the British School at Athens
1623:Australasian Society for Classical Studies
1447:The Annual of the British School at Athens
1398:The Annual of the British School at Athens
1384:Lloyd-Jones Hugh, "Artemis and Iphigneia"
1332:The Annual of the British School at Athens
1143:The Annual of the British School at Athens
659:) CS1 maint: numeric names: authors list (
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1267:The Sanctuary of Artemis Orthia at Sparta
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635:The Sanctuary of Artemis Orthia at Sparta
333:showing men and women playing the flute,
275:changed the custom to a scourging of the
1192:Gimatzidis, Stefanos (30 October 2011).
558:National Archaeological Museum of Athens
518:National Archaeological Museum of Athens
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183:National Archaeological Museum of Athens
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1607:Fisher-Hansen, Tobias; Poulsen, Birte,
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250:describes the subsequent origin of the
1934:Ancient Greek buildings and structures
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530:Other sanctuaries devoted to Artemis:
404:During the Roman period, according to
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1954:Buildings and structures in Laconia
1939:Ancient Greek sanctuaries in Greece
1611:. (2009). Museum Tusculanum Press.
431:Lead figure of a woman with wreath
25:
1855:"The Sanctuary of Artemis Orthia"
1797:Cartledge, Paul (15 April 2013).
1740:Kristoffersen, Tore Rovs (2019).
1252:Woodward, Arthur Maurice (1910).
36:The Sanctuary of Artemis Orthia (
1581:British School at Athens Studies
1548:British School at Athens Studies
1248:, 29(1) (1909), pp. 286–307
379:, "to whip harshly"), where the
1857:. Hellenic Ministry of Culture.
1689:Rosenberg, Jonah Lloyd (2015).
1636:, 86(1) (2011), pp. 75–96.
1616:American Journal of Archaeology
1542:Kopanias, Konstantinos (2009).
1496:. Manchester University Press.
1386:The Journal of Hellenic Studies
1328:"Artemis Orthia and Chronology"
1283:The Journal of Hellenic Studies
1246:The Journal of Hellenic Studies
1198:Pallas. Revue d'études antiques
963:The Journal of Hellenic Studies
791:The Journal of Hellenic Studies
726:American Journal of Archaeology
525:Spartan naval art: Ivory plaque
1634:Pallas Revue d'etudes antiques
385:were flogged, as described by
194:was thought that the girls of
59:devoted in Classical times to
1:
1618:, 115(1) (2011), pp. 55.
932:. Harvard University Press.
1820:Indogermanische Forschungen
1758:10.13109/glot.2019.95.1.169
1018:. Museum Tusculanum Press.
924:Aristides, Aelius. (1973).
90:(in which it is situated),
53:Sanctuary of Artemis Orthia
1975:
1944:Religion in ancient Sparta
1640:Muskett, Georgina (2014).
1441:Catling, R. W. V. (1994).
355:Metropolitan Museum of Art
228:, whence it was stolen by
1708:10.1017/S006824541500009X
1658:10.1017/S0068245414000057
1459:10.1017/S0068245400015409
1410:10.1017/S0068245400020128
1344:10.1017/S0068245400013721
1295:10.1017/S0075426900071342
1229:British Museum Collection
1155:10.1017/S0068245414000057
928:Aristides in four volumes
563:Other Spartan festivals:
1867:British School at Athens
1388:. 103 (1983), pp 87–102.
470:British School at Athens
133:fragments from the late
1511:Stevenson, Jed (2000).
1326:Boardman, John (1963).
1277:Dawkins, R. M. (1930).
840:Suddaby, Toryn (2014).
435:Sanctuaries located in
341:, or mounting a horse.
114:"of the bronze house".
1381:.4 (1982), pp 295–305.
746:10.3764/aja.115.1.0055
738:10.3764/aja.115.1.0055
597:Lévy, Edmond. (2003).
520:
464:Excavation of the site
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1871:University of Glasgow
1575:Waugh, Nicki (2009).
899:www3.lib.uchicago.edu
767:R.M. DAWKINS (1929).
515:
472:during their digs in
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289:Description of Greece
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176:
120:
35:
1863:"Sparta and Lakonia"
1832:10.1515/if-2022-0014
1392:Mcphee, Ian (1986).
331:terracotta figurines
1896: /
1877:on 12 October 2000.
1207:10.4000/pallas.2099
1105:Wood, J.R. (2022).
1042:The Classical World
375:(from διαμαστιγῶ /
27:Sanctuary at Sparta
1959:Temples of Artemis
1120:10.1111/arcm.12839
859:10.29173/cons24110
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455:Offerings made of
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305:Greco-Persian Wars
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185:) may reflect the
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1900:37.083°N 22.435°E
1810:978-1-135-86455-2
1503:978-0-7190-5741-0
568:Carneian festival
535:Temple of Artemis
301:Life of Aristides
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1848:External links
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1701:: 247–261.
1652:: 159–173.
1627:Online text
1587:: 159–167.
1554:: 123–131.
1525:Edmond Lévy
1522:(in French)
1453:: 269–275.
1404:: 153–166.
1271:Online text
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1092:Ascs.org.au
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325:as well as
112:Khalkíoikos
106:Πολιοῦχος (
1918:Categories
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1888:37°04′59″N
1048:(3): 212.
904:29 October
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643:1053653624
584:References
573:Hyacinthia
553:Iphigeneia
541:at Ephesus
539:Artemision
457:terracotta
377:diamastigô
264:Astrabacus
187:cult image
108:Polioũkhos
68:city-state
38:white star
1840:252684333
1782:166781248
1766:0017-1298
1733:231656716
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651:cite book
617:883580938
395:Pausanias
281:Lygodesma
248:Pausanias
238:Euripides
234:Iphigenia
146:Agasicles
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1674:44082091
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1568:40960628
1475:30102573
1426:30102895
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508:See also
410:Libanios
391:Xenophon
387:Plutarch
323:hoplites
319:ex-votos
297:Plutarch
273:Lycurgus
254:(ritual
208:Dionysos
152:built a
96:Cynosura
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1376:Phoenix
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704:1087789
676:Phoenix
545:Brauron
474:Laconia
437:Laconia
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226:Tauride
215:ephebes
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88:Limnae
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