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Athena or Athene, often given the epithet Pallas, is an ancient Greek goddess associated with wisdom, handicraft, and warfare who was later syncretized with the Roman goddess Minerva. Athena was regarded as the patron and protectress of various cities across Greece, particularly the city of Athens, from which she most likely received her name. The Parthenon on the Acropolis of Athens is dedicated to her. Her major symbols include owls, olive trees, snakes, and the Gorgoneion. In art, she is generally depicted wearing a helmet and holding a spear.
The Acropolis of Athens is an ancient citadel located on a rocky outcrop above the city of Athens and contains the remains of several ancient buildings of great architectural and historical significance, the most famous being the Parthenon. The word acropolis is from the Greek words ἄκρον and πόλις. The term acropolis is generic and there are many other acropoleis in Greece. During ancient times the Acropolis of Athens was known also more properly as Cecropia, after the legendary serpent-man, Cecrops, the supposed first Athenian king.
The Parthenon is a former temple on the Athenian Acropolis, Greece, that was dedicated to the goddess Athena during the fifth century BC. Its decorative sculptures are considered some of the high points of Greek art, an enduring symbol of Ancient Greece, democracy and Western civilization.
Pandrosos or Pandrosus was known in Greek myth as one of the three daughters of Kekrops, the first king of Athens, and Aglaurus, daughter of King Actaeus.
The Panathenaic Games were held every four years in Athens in Ancient Greece from 566 BC to the 3rd century AD. These Games incorporated religious festival, ceremony, athletic competitions, and cultural events hosted within a stadium.
Religious practices in ancient Greece encompassed a collection of beliefs, rituals, and mythology, in the form of both popular public religion and cult practices. The application of the modern concept of "religion" to ancient cultures has been questioned as anachronistic. The ancient Greeks did not have a word for 'religion' in the modern sense. Likewise, no Greek writer known to us classifies either the gods or the cult practices into separate 'religions'. Instead, for example, Herodotus speaks of the Hellenes as having "common shrines of the gods and sacrifices, and the same kinds of customs."
The agora was a central public space in ancient Greek city-states. It is the best representation of a city-state's response to accommodate the social and political order of the polis. The literal meaning of the word "agora" is "gathering place" or "assembly". The agora was the center of the athletic, artistic, business, social, spiritual and political life in the city. The Ancient Agora of Athens is the best-known example.
The Panathenaea was a multi-day ancient Greek festival held annually in Athens that would always conclude on 28 Hekatombaion, the first month of the Attic calendar. The main purpose of the festival was for Athenians and non-Athenians to celebrate the goddess Athena. Every four years, the festival was celebrated in a larger manner over a longer time period with increased festivities and was known as the Great Panathenaea. In the years that the festival occurred that were not considered the Great Panathenaea, the festival was known as the Lesser Panathenaea. The festival consisted of various competitions and ceremonies, culminating with a religious procession that ended in the Acropolis of Athens.
The Erechtheion or Temple of Athena Polias is an ancient Greek Ionic temple-telesterion on the north side of the Acropolis, Athens, which was primarily dedicated to the goddess Athena. The building, made to house the statue of Athena Polias, has in modern scholarship been called the Erechtheion in the belief that Pausanias' description of the Erechtheion applies to this building. However, whether the Erechtheion referred to by Pausanias is indeed the Ionic temple or an entirely different building has become a point of contention in recent decades.
A peplos is a body-length garment established as typical attire for women in ancient Greece by circa 500 BC, during the late Archaic and Classical period. It was a long, rectangular cloth with the top edge folded down about halfway, so that what was the top of the rectangle was now draped below the waist, and the bottom of the rectangle was at the ankle. The peplos was draped and open on one side of the body, like the Doric chiton.The garment was then gathered about the waist and the folded top edge pinned over the shoulders. The folded-down top of the cloth provided the appearance of a second piece of clothing.
Mention of textiles in folklore is ancient, and its lost mythic lore probably accompanied the early spread of this art. Textiles have also been associated in several cultures with spiders in mythology.
In Greek and Roman mythology, the Palladium or Palladion was a cult image of great antiquity on which the safety of Troy and later Rome was said to depend, the wooden statue (xoanon) of Pallas Athena that Odysseus and Diomedes stole from the citadel of Troy and which was later taken to the future site of Rome by Aeneas. The Roman story is related in Virgil's Aeneid and other works. Rome possessed an object regarded as the actual Palladium for several centuries; it was in the care of the Vestal Virgins for nearly all this time.
The Parthenon frieze is the high-relief Pentelic marble sculpture created to adorn the upper part of the Parthenon’s naos. It was sculpted between c. 443 and 437 BC, most likely under the direction of Pheidias. Of the 160 meters (524 ft) of the original frieze, 128 meters (420 ft) survives—some 80 percent. The rest is known only from the drawings attributed to French artist Jacques Carrey in 1674, thirteen years before the Venetian bombardment that ruined the temple.
Arrhephoria was a feast among the Athenians, instituted in honor of Athena. The word is derived from the Greek term Ἀρρηφόρια, which is composed of ἀρρητον, "mystery", and φέρω, "I carry". This feast was also called Hersiphoria, from Herse, the daughter of Cecrops, on whose account it was established.
An Arrephoros was a girl acolyte in the cult of Athena Polias on the Athenian Acropolis. They were seven to eleven years old. According to Pausanias, two Arrephoroi lived for a year on the Acropolis and concluded their term with a mystery rite called the Arrhephoria: they carried unknown objects into a cavern, and there exchanged them for other unknown objects.
The Kanephoros was an honorific office given to unmarried young women in ancient Greece, which involved the privilege of leading the procession to sacrifice at festivals; the highest honour was to lead the pompe (πομπή) at the Panathenaic Festival. The role was given to a virgin selected from amongst the aristocratic or Eupatrid families of Athens whose purity and youth was thought essential to ensure a successful sacrifice. Her task was to carry a basket or kanoun (κανοῦν), which contained the offering of barley or first fruits, the sacrificial knife and fillets to decorate the bull, in procession through the city up to the altar on the acropolis.
In Greek mythology, Nike was a goddess who personified victory in any field including art, music, war, and athletics. She is often portrayed in Greek art as Winged Victory in the motion of flight; however, she can also appear without wings as "Wingless Victory" when she is being portrayed as an attribute of another deity such as Athena. In Greek literature Nike is described as both an attribute and attendant to the gods Zeus and Athena. Nike gained this honored role beside Zeus during the Titanomachy where she was one of the first gods to offer her allegiance to Zeus. At Athens, Nike became a servant to Athena as well as an attribute of her due to the prominent status Athena held in her patron city. The fusion of the two goddesses at Athens has contributed to the ambiguity surrounding Nike's origins. It is unclear whether she originated from a character trait of the Greek goddess Athena or has always existed as an independent deity. Her origin story in Greek mythology is also slightly ambiguous, with the Theogony claiming Nike to be the daughter of Styx and Pallas while the Homeric Hymns describe Ares as being Nike's father. Her Roman equivalent was Victoria.
The festival calendar of Classical Athens involved the staging of many festivals each year. This includes festivals held in honor of Athena, Dionysus, Apollo, Artemis, Demeter, Persephone, Hermes, and Herakles. Other Athenian festivals were based around family, citizenship, sacrifice and women. It has been estimated that festivals happened on 120 days each year.
Hiereiai was the title of the female priesthood or priestesses in ancient Greek religion, being the equivalent of the male title Hierei. Ancient Greece had a number of different offices in charge of worship of gods and goddesses, and both women and men functioned as priests. While there were local variations depending on cult, the Hiereiai had many similarities across ancient Greece. Normally, their office related only to a specific sanctuary or Greek temple.
The High Priestess of Athena Polias was the High Priestess of the Goddess Athena Polias, the protective city deity of Ancient Athens, on the temple of Parthenon at Acropolis of Athens. It was the highest religious office in Ancient Athens, and its official enjoyed great prestige and played an official role which was otherwise uncommon in Ancient Athens. Several occasions are mentioned when she made her influence known in historical events of importance, and she is known to have influenced offices by recommendation.
References
- 1 2 Erika Simon, Festivals of Attica, pg. 38-39, University of Wisconsin Press. 1983
- 1 2 3 Parke, H. W. (1977). Festivals of the Athenians. Ithaca, New York: Cornell University Press. pp. 92–93. ISBN 978-0801494406.
- ↑ Jenifer Neils, Goddess and Polis: The Panathenaic Festival in Ancient Athens, pg. 113 Princeton University Press. 1992
- 1 2 3 Evy Johanne Haland, “The Ritual Year of Athena: The Agricultural Cycle of the Olive, Girls’ Rites of Passage, and Official Ideology,” Journal of Religious History, Vol. 36, No. 2, pg. 256 June 2012
- ↑ Larson, Ancient Greek Cults, pg. 45, Routledge. 2007
- ↑ Palagia, “Women in the Cult of Athena,” Worshipping Women: Ritual and Reality in Classical Athens, pg 33-35, Alexander S. Onassis Public Benefit Foundation. 2008
- ↑ Zoe Stamatopoulou, “Weaving Titans for Athena: Euripides and the Panathenaic Peplos,” Classical Quarterly Vol. 62.1 pg. 72–80. May 2012