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User:Jenakaddoura/Atsipades

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Location

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The image is the peak which is called Atsipades Korakias.

Atsipades (Greek: Ατσιπάδες,) is an archaeological site of a Minoan peak sanctuary in western Crete, the peak sanctuary is located on the top of the mountain. [1]The peak has its own specific name, Atsipades Korakias. It is an open-air peak sanctuary which means that it is found in the high mountain and is open to the elements.[2] It isn't closed of or part of a structure with a cover/roof. The location of the sanctuary and more specifically the view plays a significant role in the experience of those who made the journey to the top. From the top of the sanctuary, the view showed the surrounding Minoan settlements.[3]

Atsipades Korakias

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Atsipades Korakias is characterized by twin peaks, the autumn equinox at Astipades can be seen between the peaks.[4] This geographical feature directly relates to the relationship between the rising sun and minoan buildings.[5] Looking at votives specifically, they are often found in rock clefts at Astipades.[6] Votives are gifts or offerings made to the gods, they often are made out of pottery or other materials and usually are functional or representitive of something.[7] Some examples of votives are animal and human figurines or bowls.

Upper vs. Lower Terrace

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Votives were found in two distinct areas. There was an upper terrace in the west and a lower terrace in the east.[8]

Upper: The sanctuary makes up the east edge of the upper terrace.[9] On the highest point of the mountain, there is a void circle found amongst a high concentration of pebbles.[10] It is supposed that a baetyl or vessel was originally there which created this void when pebbles were placed or thrown there. The pebbles came from a neighboring river in the valley, the people collected the pebbles and brought them up the mountain to be used for this purpose.[11]This location is also characterised by a cliff.[12] The upper terrace had a good view of the surrounding area but the peak blocked the view of the closest settlements. The rock clefts that are below the drop from the upper terrace play a significant role in the sanctuary, more specifically the votive offerings and rituals that occurred. Sixty percent of the votive offerings at this sanctuary were found in the clefts.[13] From this, the archeologist, Alan Peatfield was able to categorize it as the main location where votive offerings occurred at Atsipades.[14] This means that this was a main part of the ritualistic practices that occurred at the sanctuary.

Lower: It is a flat open area. This location had a better view of the closest settlements to Atsipades than the upper terrace.[15] The sanctuary makes up a large portion of the lower terrace. During excavation, votives and other pottery were found on the rock clefts.[16]

History

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Atsipades is located above the village Atsipades, Agios Vasilios. It was discovered by K. Nowicki in 1985.[17] In 1986 it was classified as a peak sanctuary and in 1989, it was excavated by Alan Peatfield.[18] The sanctuary was used by Minaoans from a time period of around 2300 B.C.E. to 1700 B.C.E. This range can be categorized into three specific time periods, Early Minoan III, Middle Minoan I, and Middle Minoan II.[19] The Early Minaoan III period starts at around 2300 B.C.E. Peatfield is able to date this back through the materials that he discovered in the sanctuary during his excavation.[20] The Middle Minoan I period goes from around 2000 B.C.E. to 1800 B.C.E. The final period, Middle Minoan II was around 1700 B.C.E. Materials such as cups, votives, and other pottery from this time were found from all of these periods. Most votives and pottery were found from the Middle Minoan II period. This finding has allowed Peatfield and other archaeologists to conclude that the Minoans used the sanctuary more around 1700 B.C.E. than in the other periods. There is no evidence that the sanctuary was used after the Middle Minoan II period.[21]Although the site is described as a minoan peak sanctuary, final neolithic pottery was found in cracks in the rock on the lowermost of the two terraces.[22] The fact that the sanctuary was used during this wide range of time shows that the idea of the Minoan Peak sanctuary was ingrained into society and lasted for a great deal of time.

Religion

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Atsipades is an open-air peak sanctuary that ancient Minoans practice religious rites on. Atsipades belonged to the community who were able to use it to serve their religious needs.[23]It was public for all to use. Peak sanctuaries commonly were located at a high peak. The experience of climbing close to the sky and with some danger near a cliff edge contributed to the religious experience and symbolically brought the individual closer to the gods.[24] The ritualistic experience of climbing up the mountain holding a votive or pebble played a major role in the religious aspect of the peak sanctuary. Offerings were given to the gods as a way to gain their favor or goodwill. As many people from the community used the peak sanctuary, it became a social experience where people would be able to show their piety and their wealth (through the votives/offerings they deposited).

These are examples of ancient Minoan votives of body parts.

Votives

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Large quantities of terracotta figurines were found at Astipades. There were around 5,000 votive fragments which were either animal or human-like figurines.[25] The human figurines were primarily male, while the animal figurines were mostly cattle.[26] The male human figurines had variations in hair, and clothing, while some had weapons. The female figurines also varied, with many having skirts, long dresses with open bodices and headgear.[27] These votives align with the common style and customs of attire and hairstyles of Minoans at that time.[28]

These votives tell a lot about the community that used them. The clay material corroborates the idea that it was used primarily by the common people rather than the aristocracy. The clay figurines were made with a cheaper and coarser clay, and were decorated plainly. A more exclusive sanctuary that was primarily used by elites, would have votives made of a higher quality clay often with painted embellishments to display wealth. Research into the settlements around the sanctuary shows that it is consistent with a poorer, rural community. Settlements are small and consist of farmsteads and hamlets, with no large towns or aristocratic villas.[29]

This is an example of an ancient Minoan clay animal votive.
Examples of ancient Minoan pottery and vases used for libations.

The votives also tell about the purposes of the sanctuaries. The clay figurine, which includes animals, anthropomorphic forms and votive limbs, corroborates the idea that this sanctuary’s purpose was healing.[30] The worshipers deposited the human figures which were symbolic of themselves.[31] The votive limbs specifically reflected gratitude for the healing through a performative aspect of prayer.[32] At other Minoan peak sanctuaries, votive limbs and human figures are used by similar healing cults.

Settlements found by an archaeological field survey in the nearby Ayios Vasilios Valley suggest that this peak sanctuary served a rural community of farmsteads and hamlets. The domestic or farm animal votives further serve to emphasize the agricultural needs prioritized by those that used the sanctuary.[33] Cattle votives were the most prominent animal votive found.[34] This shows the economic dominance of cattle-breeding in that area.[35] The significance of cattle economically is further corroborated by traveller records.[36]

Purposes and Functions of Atsipades

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People climbed the mountains carrying pebbles and votives to deposit at the sanctuary as a form of offering. The pebbles specifically show that this was a rural nature cult.[37] The offerings the people gave to the gods reflect their needs and status. It would appear that the worshippers from Astipades were from the local area as regional materials and style preferences differ between sanctuaries.[38] The fact that the votives are of animals and humans show the domestic needs of the people, it shows that the concerns were centered around the peasant class's daily and personal needs.[39]The quality of votive materials and the information we know about the community reflect that the sanctuary was used by the peasant class. The peasants ritualistic practice of depositing pebbles and votives served the purpose to increase the fertility of the earth (for agriculture) and the cattle and domesticated animals.[40] It also catered to the health concerns of the community. The clay figurine, which includes animals, anthropomorphic forms and votive limbs, corroborates the idea that this sanctuary’s purpose was healing.[41] The animal votives were mostly of cattle which shows their value to the society that used the sanctuary. Cattle were incredibly important to the peasant community which relied on them economically.[42][43] Excavations of Astipades found no evidence that the site was used for burning, as there was no ash or burned materials. There is no evidence of ritual fires or cooking of ritual meals which were often found in peak sanctuaries.[44]

Other Findings

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During the excavation, 2,500 ceramic fragments were found in the sanctuary. These fragments included tripods, blades, bowls, weaving weights, and other offerings. They found jugs, cups, bridge-spouted jars, and vessels which showed that libations occurred on the upper terrace. Libations are ritualistic liquid offerings that often use wine. Large dishes and bowls showed that food offerings also occurred.

References

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  1. ^ Archibald, Zosia; Morgan, Catherine; Smith, David Michael; Pitt, Robert K.; Papadopoulou, Chryssanthi; Marchand, Fabienne; Fournier, J.; Hamon, P.; Parissaki, M.G.; Haysom, Matthew; Palagia, Olga (2014). "ARCHAEOLOGY IN GREECE 2014–2015". Archaeological Reports (61): 1–135. ISSN 0570-6084.
  2. ^ Georgoulaki, Eleni (2002-01-01). "Discerning Early Minoan cultic trends: the archeological evidence". Kernos. Revue internationale et pluridisciplinaire de religion grecque antique (15). doi:10.4000/kernos.1359. ISSN 0776-3824.
  3. ^ Georgoulaki, Eleni (2002-01-01). "Discerning Early Minoan cultic trends: the archeological evidence". Kernos. Revue internationale et pluridisciplinaire de religion grecque antique (15). doi:10.4000/kernos.1359. ISSN 0776-3824.
  4. ^ Davaras, Costis (2010). "One Minoan peak sanctuary less: the case of Thylakas". British School at Athens Studies. 18: 71–87. ISSN 2159-4996.
  5. ^ Davaras, Costis (2010). "One Minoan peak sanctuary less: the case of Thylakas". British School at Athens Studies. 18: 71–87. ISSN 2159-4996.
  6. ^ Davaras, Costis (2010). "One Minoan peak sanctuary less: the case of Thylakas". British School at Athens Studies. 18: 71–87. ISSN 2159-4996.
  7. ^ Klinger, Sonia (2018). "Terracotta Models of Sandaled Feet: Votives from the Sanctuary of Demeter and Kore on Acrocorinth". Hesperia: The Journal of the American School of Classical Studies at Athens. 87 (3): 429–438. doi:10.2972/hesperia.87.3.0429. ISSN 0018-098X.
  8. ^ Soetens, Steven (2009). "Juktas and Kophinas: Two Ritual Landscapes out of the Ordinary". Hesperia Supplements. 42: 261–268. ISSN 1064-1173.
  9. ^ Peatfield, Alan (1994). "The Atsipadhes Korakias Peak Sanctuary Project". Classics Ireland. 1: 90–95. doi:10.2307/25528268. ISSN 0791-9417.
  10. ^ Soetens, Steven (2009). "Juktas and Kophinas: Two Ritual Landscapes out of the Ordinary". Hesperia Supplements. 42: 261–268. ISSN 1064-1173.
  11. ^ Georgoulaki, Eleni (2002-01-01). "Discerning Early Minoan cultic trends: the archeological evidence". Kernos. Revue internationale et pluridisciplinaire de religion grecque antique (15). doi:10.4000/kernos.1359. ISSN 0776-3824.
  12. ^ Soetens, Steven (2009). "Juktas and Kophinas: Two Ritual Landscapes out of the Ordinary". Hesperia Supplements. 42: 261–268. ISSN 1064-1173.
  13. ^ Soetens, Steven (2009). "Juktas and Kophinas: Two Ritual Landscapes out of the Ordinary". Hesperia Supplements. 42: 261–268. ISSN 1064-1173.
  14. ^ Peatfield, Alan (1994). "The Atsipadhes Korakias Peak Sanctuary Project". Classics Ireland. 1: 90–95. doi:10.2307/25528268. ISSN 0791-9417.
  15. ^ Soetens, Steven (2009). "Juktas and Kophinas: Two Ritual Landscapes out of the Ordinary". Hesperia Supplements. 42: 261–268. ISSN 1064-1173.
  16. ^ Georgoulaki, Eleni (2002-01-01). "Discerning Early Minoan cultic trends: the archeological evidence". Kernos. Revue internationale et pluridisciplinaire de religion grecque antique (15). doi:10.4000/kernos.1359. ISSN 0776-3824.
  17. ^ Davaras, Costis (2010). "One Minoan peak sanctuary less: the case of Thylakas". British School at Athens Studies. 18: 71–87. ISSN 2159-4996.
  18. ^ Archibald, Zosia; Morgan, Catherine; Smith, David Michael; Pitt, Robert K.; Papadopoulou, Chryssanthi; Marchand, Fabienne; Fournier, J.; Hamon, P.; Parissaki, M.G.; Haysom, Matthew; Palagia, Olga (2014). "ARCHAEOLOGY IN GREECE 2014–2015". Archaeological Reports (61): 94–96. ISSN 0570-6084.
  19. ^ Peatfield, Alan (1994). "The Atsipadhes Korakias Peak Sanctuary Project". Classics Ireland. 1: 90–95. doi:10.2307/25528268. ISSN 0791-9417.
  20. ^ Peatfield, Alan (1994). "The Atsipadhes Korakias Peak Sanctuary Project". Classics Ireland. 1: 90–95. doi:10.2307/25528268. ISSN 0791-9417.
  21. ^ Georgoulaki, Eleni (2002-01-01). "Discerning Early Minoan cultic trends: the archeological evidence". Kernos. Revue internationale et pluridisciplinaire de religion grecque antique (15). doi:10.4000/kernos.1359. ISSN 0776-3824.
  22. ^ Davaras, Costis (2010). "One Minoan peak sanctuary less: the case of Thylakas". British School at Athens Studies. 18: 71–87. ISSN 2159-4996.
  23. ^ Georgoulaki, Eleni (2002-01-01). "Discerning Early Minoan cultic trends: the archeological evidence". Kernos. Revue internationale et pluridisciplinaire de religion grecque antique (15). doi:10.4000/kernos.1359. ISSN 0776-3824.
  24. ^ Soetens, Steven (2009). "Juktas and Kophinas: Two Ritual Landscapes out of the Ordinary". Hesperia Supplements. 42: 261–268. ISSN 1064-1173.
  25. ^ Peatfield, Alan (1994). "The Atsipadhes Korakias Peak Sanctuary Project". Classics Ireland. 1: 90–95. doi:10.2307/25528268. ISSN 0791-9417.
  26. ^ Archibald, Zosia; Morgan, Catherine; Smith, David Michael; Pitt, Robert K.; Papadopoulou, Chryssanthi; Marchand, Fabienne; Fournier, J.; Hamon, P.; Parissaki, M.G.; Haysom, Matthew; Palagia, Olga (2014). "ARCHAEOLOGY IN GREECE 2014–2015". Archaeological Reports (61): 94–96. ISSN 0570-6084.
  27. ^ Morris, Christine (2009). "Configuring the Individual: Bodies of Figurines in Minoan Crete". Hesperia Supplements. 42: 179–187. ISSN 1064-1173.
  28. ^ Peatfield, Alan (1994). "The Atsipadhes Korakias Peak Sanctuary Project". Classics Ireland. 1: 90–95. doi:10.2307/25528268. ISSN 0791-9417.
  29. ^ Peatfield, Alan (1994). "The Atsipadhes Korakias Peak Sanctuary Project". Classics Ireland. 1: 90–95. doi:10.2307/25528268. ISSN 0791-9417.
  30. ^ Peatfield, Alan (1994). "The Atsipadhes Korakias Peak Sanctuary Project". Classics Ireland. 1: 90–95. doi:10.2307/25528268. ISSN 0791-9417.
  31. ^ Morris, Christine (2009). "Configuring the Individual: Bodies of Figurines in Minoan Crete". Hesperia Supplements. 42: 179–187. ISSN 1064-1173.
  32. ^ Morris, Christine (2009). "Configuring the Individual: Bodies of Figurines in Minoan Crete". Hesperia Supplements. 42: 179–187. ISSN 1064-1173.
  33. ^ Peatfield, Alan (1994). "The Atsipadhes Korakias Peak Sanctuary Project". Classics Ireland. 1: 90–95. doi:10.2307/25528268. ISSN 0791-9417.
  34. ^ Archibald, Zosia; Morgan, Catherine; Smith, David Michael; Pitt, Robert K.; Papadopoulou, Chryssanthi; Marchand, Fabienne; Fournier, J.; Hamon, P.; Parissaki, M.G.; Haysom, Matthew; Palagia, Olga (2014). "ARCHAEOLOGY IN GREECE 2014–2015". Archaeological Reports (61): 1–135. ISSN 0570-6084.
  35. ^ Peatfield, Alan (1994). "The Atsipadhes Korakias Peak Sanctuary Project". Classics Ireland. 1: 90–95. doi:10.2307/25528268. ISSN 0791-9417.
  36. ^ Peatfield, Alan (1994). "The Atsipadhes Korakias Peak Sanctuary Project". Classics Ireland. 1: 90–95. doi:10.2307/25528268. ISSN 0791-9417.
  37. ^ Davaras, Costis (2010). "One Minoan peak sanctuary less: the case of Thylakas". British School at Athens Studies. 18: 71–87. ISSN 2159-4996.
  38. ^ Morris, Christine (2009). "Configuring the Individual: Bodies of Figurines in Minoan Crete". Hesperia Supplements. 42: 179–187. ISSN 1064-1173.
  39. ^ Hallager, Birgitta P. (2009). "Domestic Shrines in Late Minoan IIIA2-Late Minoan IIIC Crete: Fact or Fiction?". Hesperia Supplements. 42: 107–120. ISSN 1064-1173.
  40. ^ Davaras, Costis (2010). "One Minoan peak sanctuary less: the case of Thylakas". British School at Athens Studies. 18: 71–87. ISSN 2159-4996.
  41. ^ Morris, Christine (2009). "Configuring the Individual: Bodies of Figurines in Minoan Crete". Hesperia Supplements. 42: 179–187. ISSN 1064-1173.
  42. ^ Zeimbeki, Marika (2004). "The organisation of votive production and distribution in the peak sanctuaries of state society Crete: a perspective offered by the Juktas clay animal figures". British School at Athens Studies. 12: 351–361. ISSN 2159-4996.
  43. ^ Davaras, Costis (2010). "One Minoan peak sanctuary less: the case of Thylakas". British School at Athens Studies. 18: 71–87. ISSN 2159-4996.
  44. ^ Peatfield, Alan (2009). "The Topography of Minoan Peak Sanctuaries Revisited". Hesperia Supplements. 42: 251–259. ISSN 1064-1173.
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