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Ancient Agora
South-east side
The Nymphaeum
Between the Agii Apostoli (Church
of the Holy Apostles) and the South-east Temple, part of the
fountain of the Nymphaeum is still visible. It was a large, semicircular
and elaborate fountain facing north towards the Panathenaic Way.
Construction began under Hadrian and was completed around 140
AD under Antonius Pius. It was built over the remains of the
Mint which had previously occupied this site. Later it was replaced
by the Byzantine church of the Holy Apostles.
The walls of the fountain had niches decorated with statues
of the Antonine imperial family and its lower part was formed
by basins, pools and springs fed by the city’s Hadrianic
aqueduct.
The Mint
The remains of a large, almost square, area (29 m by 27 m – 95.14
ft by 88.58 ft), identified as the Mint of Athens and dated to
ca. 400 BC, can be found between the South-east Fountain House
and the Panathenaic Way.
Today, only the northern half of the building, used mainly as
an open courtyard, is still visible. It’s southern part
was covered, ca. 150 AD, by the Nymphaeum and much later, ca
1000 AD, by the Byzantine Agii Apostoli (Holy Apostles) church.
The main manufacturing area consisted of a big room at the south-western
corner where the metallurgical furnaces and water basins were.
Two small rooms on the south-eastern corner served as storage
areas or as offices for the supervisors or the Mint’s administrators.
Not only coins were made at the Mint but other metal objects
as well.
The south-east Temple
In the 1st century BC, a small
prostyle temple was built on top of the ruins of the Mint. Eight
columns from the classical Temple of
Athena at Sounio were reused
in the construction of its façade.
Inside the cella, piles of stones
(mass of masonry) were found that formed the base of a statue
as well as fragments of a statue of a female of the Caryatid
type but double-sized. This temple is conventionally called “South-east” by
the excavators because its suggested dedication to Athena cannot
be verified.
The Eleusinion
You
can see the remains of the Eleusinion “en astei” (in
the city), equivalent to the Sanctuary of Demeter and Kore (Persephone)
in Eleusis, to the east of the Panathinaic Way. The area is marked
by a rectangular precinct in the middle of which the foundations
of a quite large temple (11 m by 17,70 m – 6.08 ft by 58.07
ft) with a rectangular cella are preserved.
The main entrance was at the south. A small room (the holy of
holies) to the north served for the safekeeping of the sacred
objects which were transported from the Eleusis Sanctuary to
the Eleusinion of Athens during the celebrations of the Great
Eleusinian Mysteries.
This temple, dated to 490 BC, replaced an older one, dated to
the end of the 6the century BC. To the east of the temple, on
the oblong base (15 m by 2 m – 49.21 ft by 6.56 ft) were
the so-called “attic stalae”, stone or wooden slabs,
generally taller than wide, erected for funerary or commemorative
purposes. A list was inscribed on those stelae of the property
of Alcibiades and others that was sold by auction after their
involvement in the mutilation of the Herms and in ridiculing
the Eleusinian Mysteries in 415 BC.
In the second half of the 4th century BC, the old entrance to
the sanctuary was replaced by a monumental propylon. In about
the middle of the 2nd century AD the sanctuary was expanded to
the south where a small portico in Doric style was built of which
only the foundations are preserved today. The sanctuary was completely
ruined during the invasion of the Herulians in 267 AD.
THE ELEUSINIAN MYSTERIES
The
Eleusinian Mysteries, the annual celebrations in honor
of Demeter and Persephone, were the first purely mystical
and most important expression of religious worship in
all of ancient Greece. The Great Mysteries were held
in September (Boedromion) while the Small Mysteries,
or Mysteries in the Fields, were held in March (Anthesterion),
both in the Temple of Demeter and Kore near Ilissos.
Those who had been or
were being initiated, took a vow of silence regarding
the worship practices. Therefore very little is known
about them. Some information is found in works by Aeschylus,
Sophocles, Herodotus, Aristophanes, Plutarch and Pausanias
who had all been initiated.
The Great Mysteries
celebrations lasted nine days. On the first day there
was a procession from Eleusis to the Eleusinion in the
Ancient Agora. During the following days the celebration
included “things shown”, “things said” and “things
done”.
The most important
ceremonies took place in the Telesterion of Eleusis.
The Mysteries had a chthonic (of or relating to the
underworld) character with an eschatological (related
to death and the end of the world) content. They carried
on until the early years of Christianity and it is
believed that they influenced Christian religious practices.