When most people think of the Acropolis, they probably envision, first and foremost, the temples of Athena (the Parthenon, the Erechtheion, and the temple of Athena Nike) on the top of the citadel. But it is important to realize that the slopes of the Acropolis were also home to many sanctuaries that played vital roles in the religious lives of the ancient Athenians. Some of these cult places, especially on the South Slope, received monumental, architectural embellishments (for example, the sanctuary and theater of Dionysos, the sanctuary of Asklepios). But many shrines on the slopes were much simpler in nature, of the sort that scholars sometimes call "rustic", and were places where divinities of nature, fertility, and healing were worshipped on a less monumental and more personal level.
This type of "popular" religion is attested vividly on the North Slope of the Acropolis, where many shrines were nestled among the steep cliffs, caves, and pathways. For example, at the northwest corner of the North Slope, Apollo, Pan, and (probably) the Nymphs were worshipped in shallow caves. The Klepsydra Spring House, mentioned in Aristophanes' Lysistrata (910-913) and other ancient literary sources, was also probably sacred to a nymph (originally called Empedó). Farther to the east, Eros and Aphrodite had an open-air sanctuary. Evidence for other shrines is provided by numerous rock-cut niches for the dedication and display of offerings to gods whose names we do not know. The sacred spots on the slopes of the citadel were connected by an ancient path, called the Peripatos, that circled the Acropolis and intersected the Panathenaic Way at the western approach. It is also likely that most (if not all) of the North Slope was within the sacred area at the foot of the Acropolis known as the Pelargikón.
Detail of the North Wall. The Erechtheion is visible above the wall. Built into the wall are unfinished column drums from the Older Parthenon. In the foreground at lower left is the Tower of the Winds. View from the north.The North Slope of the Acropolis and the North Wall. View from the north (near the Roman Agora).Detail of the North Wall. Both the Erechtheion and the Parthenon are patially visible above the wall. Built into the wall at LEFT are unfinished column drums from the Older Parthenon. Built into the wall at RIGHT is part of the entablature (architrave, triglyph-metope frieze, geison) of the Old Temple of Athena. Beneath the entablature, partially obscured by wooden scaffolding, is the eastern entrance to the Mycenaean Fountain. In the foreground at lower left is part of the western entrance colonnade of the Library of Hadrian. View from the north.Detail of the North wall of the Acropolis, with unfinished column drums of the Older Parthenon built into the wall, and the north porch of the Erechtheion above.Detail of the unfinished columns drums of the Older Parthenon built into the north wall. Clearly visible on several of the drums are the projecting knobs of marble (lifting bosses) used help maneuver the block into position on the temple. These "lifting bosses" would have been carved away on the completed temple and the drums fluted. Several other drums in this photo are already fluted for a short distance on the bottom. This fluting indicates that these drums would have rested directly on the top step (or stylobate) of the temple. (Normally, the fluting of the columns would be one of the very LAST details to be finished. This would ensure that all of the column drum were aligned correctly prior to fluting, and it would prevent any accidental damage to the flutes while the construction workers were still bringing materials in and out of the building. The lower parts of the bottom drums, however, were fluted BEFORE the columns were all in place so that the marble carvers would not run the risk of damaging the top step [stylobate] later on.).Detail of the north wall of the Acropolis, from the north. To the right of the Erechtheion you can see the entablature of the Old Temple (c. 510-480 B.C.) deliberately built into the north wall.The north wall of the Acropolis, from the north. Detail of the entablature (architrave, frieze, geison) of the Old Temple (c. 510-480 B.C.) deliberately built into the north wall.The north wall of the Acropolis, from the Acropolis. Detail of the entablature (architrave, Doric frieze, geison) of the Old Temple (c. 510-480 B.C.) deliberately built into the north wall.The north slope of the Acropolis as seen from the Areopagos. View from the west. At the left side of the picture is the conical peak of Mt. Lykabettos. At the right side of the picture, below the fortification wall of the Acropolis, are the so-called "Long Rocks" and the Caves of Apollo and Pan. In the distance, between Lykabettos and the Acropolis, is Mt. Hymettos. The rocky outcrop at the lower right of the picture is the Areopagos.The north slope of the Acropolis as seen from the Areopagos. View from the west. Similar to the previous illustration, but focusing more on the North Slope itself. Also visible in this picture are Caves A, B (Apollo), C, and D (Pan).Detail of the northwest slope -- the area known as the "Long Rocks". Towards the left side of the picture you can see the Erechtheion just above the citadel wall. Directly below it, note a narrow crevice in the rock. This opening is the western entrance to the Mycenaean Fountain. Just to the right of the crevice, you can see a small green tree marking the location of a rock-cut stairway (called the Northwest Descent) leading from the Acropolis. Although this pathway is sometimes called the "Kimonian stairway", many scholars think that it might date from Mycenaean period and was designed to give access to the rocky ledge and the northwest caves visible here. Between this small tree and a larger tree a little farther to the right (in just about the very center of the shot), is Cave D (actually THREE caves -- called D, D1, and D2), which is thought to be a shrine sacred to the god Pan. Immediately to the right of the large tree, in shadows, is a shallow rock shelter designated Cave C. (This "cave" is sometimes said to be sacred to Olympian Zeus, but the evidence for this attribution is very weak). Immediately right of Cave C is Cave B (seen as a tall, dark, and narrow opening). This cave was sacred to the god Apollo, who was worshiped here under the titles Hypo Makrais (Under the Long Rocks) or Hyp' Akrais (Under the Heights). The back of the cave is covered with rock-cut niches for the insertion of dedicatory marble plaques, many of which were found during exavations in 1897. A short distance to the right of Cave B is another very shallow rock shelter (Cave A). Finally, at the right side of the picture is a part of the northwest bastion of the Propylaia. The small "window" cut into its northern face was constructed in medieval times. Below this "window" is part of a stairway leading down to the Roman-period version of the Klepsydra Springhouse.Detail of the northwest slope. View from the Areopagos. The rock-cut stairway leading up to the Acropolis wall is clearly visible in the center of the picture, just to the left of a small tree.Detail of the northwest slope -- the area known as the "Long Rocks" and Caves A, B, C, D. The shallow "depression" of Cave A and the Roman stairway leading down to the Klepsydra are clearer in this shot. At the far right of the picture is a victory monument originally dedicated by King Eumenes II of Pergamon and later "re-used" to honor the Roman general Marcus Agrippa.Northwest caves. From the Pnyx.View of the northwest slope and caves from the Agora. View from the north. In this photo you can clearly see the entrances to Cave D and even the rock-cut niches in Cave D2. Cave C is mostly blocked from view by the large tree, but Cave B (Apollo) is fully exposed directly beneath the Pinakothiki of the Propylaia. At the far right is the Beule Gate, the Late Roman entrance to the Acropolis (now nicknamed after a French archaeologist). The Agrippa Monument and the Temple of Athena Nike are also shown. The upper level of the Stoa of Attalos in the Agora is partially visible in the lower left corner of the picture.
Included here are articles that deal with aspects of specific New Testament Books or passages, but does not include Lectionary Commentary articles. For more general articles on the New Testament, see Bible Topics, Issues in Biblical Interpretation, Biblical Theology, The Bible in the Church, and Hi...
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Included here are articles that deal with aspects of specific Old Testament Books or passages, but this does not include Lectionary Commentary articles. For more general articles on the Old Testament, see Bible Topics, Issues in Biblical Interpretation, Biblical Theology, The Bible in the Church, a...
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DefinitionLiterary StyleSynoptic GospelsSynoptic ProblemThe ProblemProposed SolutionsTheory of Mutual DependenceTheory of Documentary HypothesisTheory of Oral TraditionEclectic ViewWhy SimilaritiesWhy Diferences?Definition
The Term Gospel comes from an old Anglo-Saxon word godespel meaning God's tid...
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Description
The term miracle is a general term used to describe extraordinary workings of God in the world during certain times of man's history. However there are several terms used in Greek and Hebrew to describe what is commonly called miracle.
Miracles of Jesus
Miracles of Elisha
Marvellous Work...
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Free Unicode fonts and keyboards
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Mac Korean
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Downloa...
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Column 1
In the ruins which are in the Valley of Achor, under
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- a weight of seventeen talents. KEN
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The Book of Secrets
1Q27, 4Q299-301
4Q301 F1
(...) I shall speak out freely, and I shall express my various sayings among you (...) (.. those who would understand parables and riddles, and those who would penetrate the origins of knowledge, along with those who hold fast to the wonderful mysteries ....
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1Q29
F.1
(...) (...) the stone, just as the LORD commanded ....) and your Urim. And it (the cloud?) shall come forth with him, with the tongues of fire. The left-hand stone which is on its left side shall be uncovered before the whole congregation until the priest finishes speaking and after the clo...
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Col.2
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Psalm 4.
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F.1 Col.2
Please consider this, you who are wise: If a man has a fine tree, which grows high, all the way to heaven (...) (...) of the soil, and it produces succulent fruit every year with the autumn rains and the spring rains, (...) and in thirst, will he not (...) and guard it (...) to multiply th...
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