Sanctuary of Artemis Orthia

The cult of Orthia (Greek Ὀρθία) was common to the four villages originally constituting Sparta: Limnae (in which it is situated), Pitane, Cynosura, and Mesoa. Chronologically speaking, historians believe that it likely came after the cult to the city-goddess Athena Πολιοῦχος (Polioũkhos) "protectress of the city" or Χαλκίοικος / Khalkíoikos "of the bronze house". The sanctuary is located in Peloponnese, on the south bank of the Eurotas River, 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, pottery fragments from the late Greek Dark Ages, indicate that the cult has probably existed since the 10th century BCE, but not before (Rose in Dawkins 1929:399). A second temple was built around 570 BCE, perhaps during the joint reign of Leon of Sparta and Agasicles, 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 Romans built a theatre around the temple and altar, introducing a new altar in order to welcome visitors to the diamastigosis. == Cult ==

Cult elements (National Archaeological Museum of Athens) may reflect the cult image. 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 was thought that the girls of Sparta 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. In 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. 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 Dionysos, therefore, causing females at a young age to become very honourable towards the cult. The cult addressed a xoanon (archaic wooden effigy) of malevolent reputation, for it was reputedly from Tauride, whence it was stolen by Orestes and Iphigenia, according to Euripides. 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 Potnia Theron; half-finished ivories from the site show that their facture was local (Rose in Dawkins 1929:400). In addition to diamastigosis (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. The presence of ex-votos (votive offerings) attests to the popularity of the cult: clay masks representing old women or hoplites as well as lead and terracotta figurines showing men and women playing the flute, lyre, or cymbals, or mounting a horse. == Winged Artemis ==

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 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. Diamastigosis The cult of Orthia gave rise to διαμαστίγωσις / diamastigosis (from διαμαστιγῶ / diamastigô, "to whip harshly"), where the éphēboi were flogged, as described by Plutarch, Xenophon, Pausanias, and Plato. 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. During the Roman period, according to Cicero, 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. Libanios indicates that the spectacle was attracting the curious as late as the 4th century CE. == Votive offerings ==

Votive offerings 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 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. Sanctuaries located in Laconia were often found to make offerings that were made from lead 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. 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 and preying. 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, the tiny vases were not glossed over, but the occasional time they could be found glossed over in black. Offerings made of terracotta 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 thought to perfectly fit the face structure of a human, however, some masks that were discovered appeared to be smaller in size. == Excavation of the site ==

The site was brought to light by the British School at Athens during their digs in Laconia (1906–10), after doll like figures and other tiny items were discovered in the ground around the river, under the site. a significant group of offerings were placed in the World Museum 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 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. == See also ==