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Introduction
For over three
centuries on the sacred island of Delos, annual lists ("inventories")
were inscribed on stone of the valuable contents ("treasures") of
the island's sanctuaries. Below is a brief description of the inventories
and the various treasures.
A.
Inscriptions
There are seven
complete or virtually complete Delian inventories, all but the first
inscribed on the back of a stele. On the front we find the year's
temple accounts, a fascinating record of revenue (mostly from rents)
and expenses for the various temples on the island.[[1]]
The inventories are considerably less revealing, and often record
much the same set of dedications (often in a different order) year
after year. The inventories are placed in three chronological groups
before, during or after the period of Delian independence (314-166
BC).
I
Amphictyonic Inventories
ID
104 (364 BC) is the earliest inventory and
belongs to the period when Delos was technically independent but the
treasures were under Athenian control. It lists the treasures of the
temple of Artemis (the Artemision), the Temple of the Athenians, the
Temple of the Delians, and finally miscellaneous bronze, iron and
wood which was stored elsewhere.
II
Independence Inventories
IG
XI-2 154 (296 BC), 161 (279 BC), 287 (250
BC) and 442 (179 BC) all come from the period of Delian independence
and show the impressive growth of the treasures (along with the completion
of the great Temple of Apollo) and embody a delightful complexity
of presentation that suggests a time-consuming and probably ostentatious
ritual of weighing, recording and re-positioning of all the dedications.[[2]]
They give the date by Delian archon instead of Athenian and Delian
archons as in the previous period, and the officials in charge are
Delian hieropoioi rather than Amphictyonic officers. The standard
format begins with 161: and contains the core treasures of the Artemision,
the Temple of Apollo and the Temple of the Athenians (renamed the
"Temple Where the Seven Statues (are)" in a visible mark of independence),
and of the Hieropoion (also called the Oikos of the Andrians), followed
by the year's acquisitions ("epeteia").
IG
XI-2 154 (296 BC) does not have the standard format of accounts
on side A and inventory on side B that we find hereafter; rather we
find on side A accounts, treasures of the Apollo temple, the Temple
of the Seven Statues and the Neokorion (which appears only here) while
on side B we have listings of equipment, cups from the "Hieropoion"
and dedications in an unidentified group or groups (ending "in the
Artemision"). Noteworthy is the absence of what was earlier the largest
treasure by far, that of the Artemision.
IG
XI-2 161 (279 BC) is the first example of
the standard format of accounts on side A and inventory on side B
(and continued on the edges, C and D. It contains the core treasures
plus Eileithyiaion and Cholkotheke, both of which appear only intermittently
and for a short period.
IG
XI-2 287 (250 BC) is our only totally intact Independence inventory,
on a stele so huge that it is impossible to move without endangering
the storeroom (and so the readings have not been confirmed for over
half a century--but since side A of the inscription is quite legible
there is no reason to suspect problems on side B). In addition to
the core treasures, we find a long list of phialai dedicated to Apollo
from various (usually royal) endowments, which provide the bulk of
the accessions during this period and eventually cause the breakdown
of the format.
ID
2 442 (179 BC) one of a group of inventories toward the end of
the period of Independence that are virtually verbatim copies of each
other (except for acquisitions). The phialai are no longer grouped
by endowment and have been absorbed into the Apollo treasure. This
by far the most informative and historically detailed of the Independence
inventories. We find here systematic topographical references and,
for the first time, traces of accountability (as well as mention of
ingots, some explicitly tied to remelting of dedications, which suggests
consolidation of the dedications [katharsis], known from the
inventories of the Athenian Asclepieion).
III
Inventories of the Athenian Period
ID
3 1417 (155 BC) and 1450 (140 BC) are two
of the best preserved inventories of the last period, during which
the island was again under the control of the Athenians. They are
very carelessly written and their lettering is very small, but they
keep the same order and much the same phrasing and so one can get
a good idea of the treasures of the period in spite of the fragmentary
remains of the inventories. Still, these texts are in need of re-editing.
The great virtue of inventories in this group for the modern historian
of religion is that they list everything in the sanctuary not just
the precious dedications.
1417
(155 BC) lists of the major treasures but provides invaluable
information about sixteen other treasures.
1450
(140 BC) by contrast lists only the Apollo treasure before it breaks
off.
B.
Treasures
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Temple
of the Athenians
The Temple of the Athenians is the middle of the three Apollo
temples (GD #12, pp. 129&endash;30)[[3]] built in
the late 5th C. After the Amphictyonic period its name is changed
to the Temple of the Seven Statues ("The Temple Where the Seven [Statues
Are]") though it does not change back during the Athenian period.
For most of their history the inventories list only gold and silver
objects, but in the Athenian period, as is typical, we find a much
fuller description of the Temple's contents, including mention of
the statues themselves, though without description or number.
The
Poros Temple
This is the oldest of the Temples of Apollo (GD #11, pp. 128-29),
built at the end of the 6th C. and called the Temple of the Delians
at first, but it changes its name to the Poros Temple once the new
Temple of Apollo, having taken over its treasure, begins to appear
in the inventories. A new but small treasure gradually accumulates
in the Poros Temple, comprising mostly silver phialai, which remain
even in the latest inventories (unlike the Athenian treasure). The
latest inventories of the Poros treasure, like most of those during
the Athenian period, list much more than the precious dedications
catalogued earlier and provide welcome information about the typical
contents of a temple.
Temple
of Artemis
The large Temple of Artemis (GD #46, pp. 154&endash;59) had Mycenaean,
archaic, and Hellenistic phases. It was obviously the repository for
valuable dedications from quite early times until the opening of the
great Apollo Temple in 279 BC, and already its earliest inventories
have over 700 silver objects (mostly phialai) arranged in large groups
and weighed in a special way (in rhymoi). It seems to be a remarkably
stable treasure, though its contents are repeatedly shuffled and redefined.
The
Temple of Apollo
The Temple of Apollo (GD #13, pp. 130-33) was begun in the early
5th C. and was never completely finished&emdash;its columns are not
fluted; its base is not smoothed&emdash;but its treasure is first
recorded in 279 BC (ID 161). It has a large and rich treasure from
the beginning, which, unlike the Artemision, grows steadily. In addition
there is a group of endowment phialai associated with the temple,
which grows at an even greater rate. The officials at first gather
the silver phialai separately but eventually integrate them with the
rest of the treasure.
Temple
of Anios
Anios was the mythical founder of Delos. During Independence the
Temple of Anios (GD #74 pp. 200&endash;201) was known as the Archegesion
or Sanctuary of Archegetes, while in the Athenian period it was called
the Sanctuary of Anios (see CDH 420f for details). The geographical
identification is guaranteed by the large inscribed vases ("tessons")
found there (CDH 422). It comprised a 6th C. peristyle court with
wooden columns surrounded in the early 5th C. by a peribolos wall.
Aphrodision
The Temple of Aphrodite (GD #88 pp. 213&endash;14) was a private
foundation of Stesileos (archon on Delos in 305 BC) established in
the late 4th C. and comparable to Apollonios' foundation of the Sarapieion
(see below). The building is securely identified by two inscribed
statue bases that are registered in the inventories. It seems to have
been restored in 110 BC (ID 1810, 1811; CDH 338), and Bruneau (CDH
339f) argues that the sanctuary was deconsecrated under the Roman
Empire since five missing nails were never replaced (though he notes
the same is true of the Heraion) and the bases of two statues recorded
in the inventories were found though the statues had been removed.
Despite the female priestesses in charge (three are named in the inventories),
the majority of dedicants are male (6 of 10), Stesileos being named
repeatedly, which is not surprising since it is virtually certain
he constructed the sanctuary as well as providing the cult image (ID
290) and two other statues in honor of his parents (the bases of which
have been excavated, GD 214). Bruneau points to the Sarapieion of
Apollonios, about 150 meters away, as another private cult similarly
located in virgin territory (CDH 337).
Artemision
on the Island
For the various titles of this sanctuary (Island, Sacred Island,
Sacred Island of Artemis, Island of Hekate) see CDH 180. It is not
clear which island this is (CDH 180&endash;85). Apparently there is
a male priest; the dedicators are mostly male (26 of 31 in the Athenian
inventories, 12 of 14 during Independence). There are many statues
of puppies with Artemis, which is natural given that this is Artemis-Hekate,
as the variation in name for the treasure makes clear. We should also
note also that one weight (D39) was found to be short, as in the Sarapeion
treasure in the Artemision.
Asklepieion
The Asklepieion was built at the end of the 4th C. (CDH 375; GD #125
p.264), and we find traces of its treasure in some early Independence
inventories: ID 223B39 ("[in the temple] of Asklepios: censer
[- - -] ded. Kleino, crown [with which the statue]
was crowned") and ID 226B7 ("in the Asklepieion: phiale in pl[inth
- - - crown with which] the statue was crowned"). Dedications
are mostly by males (24&endash;3), often the same individual (Kleokritos
4x, Aristothales 2x, Geryllos 4x).
Eileithyiaion
As Bruneau notes (CDH 212), the exceptional importance of Eileithyia's
cult can be explained by her role in Apollo's birth (Hymn to Apollo
97ff); Callimachus refers to a sacred hymn of Eileithyia, which Pausanias
says was composed by the legendary singer Olen (Callimachus, Hymn
to Delos 255&endash;57; Pausanias 1.18.5, 8.21.3, 9.27.2). The location
of the Eileithyiaion, referred to already in 304 BC (ID 144A113),
is not certain but should be near those of the Delian triad Apollo,
Artemis, Leto. The dedicants are all female.
Temple
of Good Fortune
The temenos of Good Fortune is probably to be identified with
Sanctuary A of Kynthos (GD #103 pp. 232&endash;3; CDH 539). Bruneau
notes that on inventories it is always listed near the Heraion and
Kynthion. It was founded at latest early in the 2nd C., during Independence
(CDH 538f). Some of its objects were excavated elsewhere, Bruneau
thinks perhaps as the result of deconsecration (CDH 540). There are
several idiosyncratic dedications: seashells (D5), oysters (D7), true
horn with wig (D6). Bruneau (CDH 537) notes that many of the objects
are in pairs (D5, 7, 8, 11, 17, 19, 21, 28).
Gymnasium
The Gymnasium (GD #76 pp. 201&endash;3) was built in the early
3rd C and destroyed in 88 BC. It is a very stable treasure as far
as we can tell, with few additions, few subtractions and no weights
since there are no precious dedications.
Heraion
The Heraion (GD #101 pp. 230&endash;31) was quite important in the
archaic period, to judge from in-situ pottery dating from the 7th
C. and the rebuilding in the 6th C., but only one item is found in
Independence inventories (a kymbion dedicated by the daughter of Amiantos
housed in the Apollo Temple, Apollo C111), and there is a very limited
treasure, mostly cult equipment, during the Athenian period, with
only one addition (not counting the statue in the harbor). Bruneau
(CDH 255) notes the missing nail amid other signs of neglect.
Kynthion
The Kynthion, sacred to Zeus Kynthios (and Athena Kynthia), was located
at the highest point of the island, a venerable spot already in the
archaic period and much enlarged in the late 2nd C (GD #105 pp. 234&endash;36).
Bruneau (CDH 226) notes the "modification radicale" of the treasure
between 156 BC (ID 1417) and 146 BC (ID 1442): the single statue is
replaced by two, the pinaxes dedicated by Autokles' sons become anonymous;
some objects are omitted; others are added. We might add that some
cult objects disappear (table, chairs, krater, trough, doors), but
a table and stone washbasin are added and the arrangement is no longer
by locale (under the influence of one item [D26] being weighed?).
Bruneau, following Roussel, speaks of a renovation of the cult thanks
to "dévotion orientale" and provides considerable supporting
evidence (CDH 231). Bruneau (CDH 223) lists a dozen later dedications
to Zeus Kynthios and notes (CDH 230) that the dedicants are international
and all male, which he thinks is significant (given the purity requirements
specified in ID 2529).
Letoion
Like that of the Heraion, the treasure of the 6th C. Temple of
Leto (GD #53 pp. 168&endash;71) declines during Independence and the
Athenian period (see CDH 211): the one offering we can date is early
(Parm(en)iskos D19 dates to early 4th C.). Valuable dedications are
housed in the Apollo Temple, unless these are for a different Leto
(Leto's elaborate chitoniskos and other gear, Apollo D664; a ring
from Stratonike, Apollo C1; a collar from Stratonike, Apollo C2).
It is impossible even to guess where the diadem made by vote of the
demos (ID 154A59) went. There are no weights, no shifts in order,
few additions and subtractions, and no explicit arrangement.
Prytaneion
The Prytaneion dates to the 4th C. (GD #22 pp. 135&endash;38)
and was the center of civic cult, sacred to Hestia. Virtually all
the dedications to Hestia are by archons during Independence (CDH
443); during the Athenian period, she is joined by and subordinated
to the Athenian Demos and Rome (Mikalson 222). There were endowed
vases called "Hestiatikos" and "Prytanikos" during Independence (ID
117.5, 19; 287A13; 320B77, 82).
Samothrakion
The Samothrakion (GD #93 pp. 221&endash;2) was built in the early
4th C. and enlarged at the end of the 2nd. It has a number of maritime
offerings and felt hats worn by horsemen (piloi), both being appropriate
for the Great Gods of Samothrace, the Kabeiroi, identified with the
Dioscuroi. There are no weights aside from two dedications of Marcus,
and the order remains the same. The treasure ends with a prosparadosis
kept in place throughout. Arrangement is by locale according to the
labels, but double mention of the prostoa suggests topography is subordinate
to material; if so, we might interpret the wood statues and shrine
at the beginning as cult objects. The confusion over whether the chairs
are stone or wood (see chart n. 140) seems odd (elsewhere they are
always wood; we find a similar confusion with the fence in the Temple
of Good Fortune, see chart n. 104). The two statues of Herakles can
be explained by his similarity to the Great Gods as protector of the
house and protector of sailors; less certain is the their putative
connection to the Gymnasium (CDH 407&endash;8).
Sarapieion
Historically, the Sarapieion is the most interesting of the lesser
sanctuaries both because it is an unusually well-documented shift
from private to public cult and also because it contains the most
extensive treasure during the Athenian period aside from Apollo's.
The history of the cult is preserved on a late 3rd C. column (IG XI.4
1299), describing its establishment, early vicissitudes (including
an unsuccessful lawsuit against the grandson of its founder Apollonios),
and final public acceptance. The precious dedications are stored in
the Artemision and are listed separately ("from the Sarapeion"); the
non-precious dedications are stored in the large official temple of
Sarapis, built in the early 2nd C., today called Sarapieion C (GD
#100 pp. 227&endash;9) to distinguish it from the earlier temples
A (GD #91) and B (GD #96), built in the 3rd C. when the cult was still
private. The listing shows how complex the sanctuary was. The non-Greek
influence is evident in the multitude of -is names, the dedications
of eyes and ears.
Thesmophorion
Although the (still unlocated) Thesmophorion is having its roof repaired
already in the 4th C. (ID 144A76), its treasures are not inventoried
until the 2nd C., presumably because they have little in the way of
precious dedications until then. The novelty of the treasure is also
suggested by its uncertain format: whereas most Athenian treasures
show no variation in order, the Thesmophorion is constantly changing.
The treasure
is notable for usually, as far as we can tell, being in the hands
of the priestess rather than the hieropoioi, though the melting down
has masculine subjects, "we ourselves with the advice of the epimelêtai."
Most of the dedications
are unnamed; those that are named are more often females (14 females
vs 6 males). The prosparadosis of Moschine (n.b. an Athenian) shows
that the torches that later become anonymous can be recorded with
names, although there is the large group weighing 117 dr, which may
show that melting down was a common procedure (and may explain the
torch weighing 161.3 dr and the one weighing 145.2; as well as the
skyphos wt 96 inscribed "Deliades to Demeter and Kore," though this
does not resemble the melting down inscription of ID 1442). The torches,
kneading troughs, grain measure, silvered (terracotta) cakes on board,
and ladder are untypical dedications, particular to this cult. The
eyes and leg recall the Asklepieion.
Notes
on Reading the Charts
- The first column
of a chart gives a minimal description of the objects, usually based
on a benchmark inventory; objects are listed by number, locations
by letter.
- @ marks additions
to the benchmark inventory (if the benchmark inventory is incomplete,
a/b/c are used for added items e.g. 10a, 10b, 10c, since they may
be hidden in the lacunae)
- Weight is given
in the description only if it is the benchmark weight.
- Women identified
simply by name plus genitive of a male name are assumed to be the
daughters of the males named (rather than wives). Names of coins are
not capitalized.
- Definite parallels
are indicated in parentheses with an "="; possible parallels with
a "cf."
AAL = Apollo,
Artemis, Leto (combined recipients of a dedication)
arch. = archetheôros
(chief theôros)
ch.= choreia
(offering by or in honor of a chorus [sc. of Deliades])
d. = daughter
of
ded. = dedicated,
dedicated by, dedication of
Del. = Dêliades
(chorus of Delian women)
don. = donor,
donated by
dr = drachma(s)
inscr. = inscribed
k. = king
m. = mother of
mn = mna(i)
q. = queen
s. = son of
T = talent
T/O = Thyestadai/Okyneidai
(Delian demes)
unwt = unweighed
w. = wife of
w. = with
wt = weight
In the other
columns, weight follows rank number and slash, and it is normally
given in drachmas then obols; for example, 10/13.3 means the rank
number is 10 and the weight is 13 dr, 3 ob. Weights differing from
the benchmark weight (or the earliest subsequent weight or the majority)
are underlined; those not differing are asterisked.
+ = weight incomplete
- = mostly lacking
(identification not assured)
** = end of list
Notes
[[1]]
These are the basis of the comprehensive study of the Hellenistic cults
of the island by P. Bruneau, <i>Recherches sur les cultes de De/los
a\ l'epoque helle/nistique et a\ l'epoque impe/riale</i> (Paris
1970), hereafter CDH.
[[2]]
The seventh, IG XI-2 199 (274 BC) has not been included because its
contents are virtually the same as those of 161 (though the weights,
phrasing and order differ a bit, see R. Hamilton <i>Treasure Map</i>
[Ann Arbor 2000] 53).
[[3]]
GD= P. Bruneau, J. Ducat, <i>Guide de De/los</i> (Paris
1983).
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