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Adler eds , Olympia. Die Baudenkmler von Olympia, Berlin , The pagan sanctuary was destroyed in a great fire: much ash overlay the remains of the pavement of the Hellenistic building and that of the temple precinct which had both been cut through and of which the stone slabs had been removed and reused to build the northern wall of the basilica and to pave the entrance portico. The burning and looting by Christians of the pagan temples of Byzantine Palestine is historically attested, notably by Mark the Deacons colourful narrative of the destruction in May of the Marneion of Gaza at the instigation of Porphyry, first bishop of Gaza The hagiographic source is vividly illustrated archaeologically for the first time by the razing to the ground of the temple of Dor.

As for the temple at Gaza of Marnas, Cretan Zeus and chief god of the Pantheon, the fanatical zeal and destructive hatred of the Christians bent on eradicating the pagan shrine of Dor, hint at the importance of its tutelary god whose cult had been perpetuated well into the Christian centuries. Who was this god? Focussing on details, it is clear that the most striking feature of the Dor Byzantine ecclesiastical complex was the peristyle court centred on a large cistern which replaced the partly rock-cut adyton of the original Greek sanctuary.

This calls to mind the subterranean adyta of Apollos oracular shrines at Didyma and Claros in Western Turkey, which included two fundamental characteristics present at Dor: a cave antron or cleft in the rock chasma, stomion through which the god blew his inspiration pneuma ; and water preferably from a spring, but also sometimes from a. Paris , 69, pp. See also, F. Trombley, Hellenic Religion and Christianization c. Melas ed. Petrakos, Rhamnous, Athens , Un guide complet des muses et des sites archologiques de lArgolide, Athnes , 74, The Archaic shrine and temple of Apollo at Dor The Archaic shrine Collating stratigraphy and ceramic finds19 with an aerial photograph taken in before Leibovitchs first excavation of the Byzantine church, against the background of ancient Greek religion, has enabled us to reconstruct the history of Apollos cult at Dor.

A shrine of Apollo would have first been established at Dor in the Archaic period, in the 7th or 6th century BC on analogy with the original nucleus of the shrine of Apollo Maleatas at Epidaurus, and of the sanctuaries of Apollo at Didyma and Claros It consisted of a rock-cut grotto, which was larger than the Byzantine cistern and extended on the north to the wall uncovered in and presumably to a symmetrical wall on the south.

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Remnants of the western wall of this shrine are detectible under the western edge of the Byzantine peristyle court. These walls indicate a superstructure at ground level measuring at least 14 x 6 m a simple oikos containing the cult statue of the god and the sacred table trapeza as in the. In the Temple of Apollo at Delphi in Greece, the adyton where his prophetess, the Pythia, officiated was an independant structure, a chapel to the south of the cella.


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Nearby, steps led down to a crypt which was no more than 2. Courby, Fouilles de Delphes. Topographie et Architecture. La Terrasse du Temple dApollon, Paris , On water used in cult for purification, libations and sacrifice: A.

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Schachter, Springs, and, R. Tomlinson, Water, in S. Hornblower - A. On the role played by a rock-cut cave or cleft and water in oracular divination: R. Martin - H. Metzger, La religion grecque, Paris , On the shrine of Apollo Maleatas at Epidaurus: J. On the Archaic shrines at Didyma: G.

North of the shrine, a long and narrow south-facing portico afforded worshippers rest and protection from the elements Fig. The roof of a similar portico associated with the Little Temple at Rhamnous was supported by wooden columns. Votive offerings and relief carvings would have been deposited around the altar outside and east of the oikos-temple, between it and the portico, as in the Rhamnous Amphiareion The Classical temple The increasing fame of Apollos shrine at Dor required its transformation, probably in the late 5th or early 4th century BC.

The small oikos On the. On the upper level, at Dor as at Claros, the pronaos in the east would have led through a monumental doorway into the cella housing a colossal statue of Apollo, whereas the crypt-like adyton extending under the cella and consisting of two successive subterranean rooms where the oracle was consulted at night, would have been reached At Didyma, the adyton was an unroofed, sunken courtyard, enclosed by high walls, at the western end of which the gods statue stood in a chapel or naiskos H.

Knackfuss, Didyma. At Dor, the temple on a raised podium reached by two staircases of which the eastern and western edges are visible on the aerial photograph , the sacrificial altar which must have stood east of the pronaos, and the Northern portico formed a sacred precinct or temenos 2,m2 edged by a peribolos wall Fig. A road, ,50 m wide, ran north of and parallel to the northern stretch of the peribolos.

Outside the north-western corner of the precinct, it joined up with the paved street at least 3 m wide excluding the kerbstones by which the Byzantine pilgrims were later to ascend to the church from the South Bay of Dor, turning southwards into the Byzantine cardo in order to reach the western entrance of the basilica.

At the summit of the ascent from the sandy bay, the paved street divides itself into two branches, one descending north-east and then east towards the church, the other ascending further towards the tell This was presumably the Sacred Way originally paved and lined with votive sculptures and inscriptions, as at Delphi , which was followed by processions made by the citizens of ancient Dora for various rituals at their local oracular temple located, like most Greek oracular and healing sanctuaries, outside the city walls and at the foot of the acropolis At Festival time as well as on a regular basis, pilgrims travelling to Dor by sea, walked up to the temple from the South Bay along the Sacred Way Photo 8.

Likewise, a Sacred Way linked Apollos shrine at Didyma with the harbour of Panormos as well as with the city of Miletus, and the Pergamenes followed the Via Tecta from the city gates to the sanctuary of Asclepius, which in its last m before. Chamoux, La Civilisation grecque lpoque archaque et classique, Paris , ; and, Schoder, Ancient Greece, Examples abound.

At Dor, having entered the temenos of the sanctuary of Apollo through a gate in the eastern peribolos, they reached an esplanade focussed on an altar to which they brought their sacrificial offerings.


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    • Having deposited their votive offerings in thanksgiving in the opisdothomos, they would have left the sacred precinct by exiting through a gate in the western peribolos visible in the aerial photograph , from which they would have seen the walled city of Dora straight ahead. Despite the submission of Palestine to the Persian Kingdom in BC and the granting of Dora by the Persians to Eshmunazar II, King of Sidon, the Greek colony in Dora prospered: large quantities of imported Attic red-figured painted vessels, black glazed ware, East Greek and Corinthian pottery have been found in the Hebrew Universitys excavations of the tell since On Sacred Ways: M.

    On the Via Tecta at Pergamum: G. Vermes F.

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    Millar - M. II, Edinburgh , Tcherikover Hellenistic Civilization and the Jews, transl. Applebaum, Philadelphia , 92 who rejected outright the suggestion made by U. Khler Urkunden und Untersuchungen zur Geschichte des delisch-attischen Bundes, Abhandlungen der kniglichen Akademie der Wissenschaft zu Berlin [] , n. Meritt - H. Wade-Gery - M. I, Cambridge, Mass. Meiggs The Athenian Empire, Oxford , argues convincingly in support of that identification.

    In the context of Athens success in Egypt and probably also on Cyprus during the early fifties of the 5th century BC, it is credible that she [Athens] should have added Greek cities in the eastern Mediterranean to her League. Thus Doros would have rightly been included in the Assessment Decree of BC which recorded the one sixtieth part annually paid into the Treasury of the goddess Athena from the amount actually collected by the hellenotamiai. Meiggs even suggests that had records been preserved in Delos Dorus would probably have been found among the tribute payers in and Stern, Dor, in E.

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    Caught in a storm, ships attempting to enter the South Bay to unload both trade-goods and passengers, frequently grounded on the shifting sand-banks or shattered against the rocky islets dotting the bay. The foundering of at least two 5th century BC ships has been revealed by underwater archaeology surveys A particularly remarkable find was a Greek ovoid-shaped bronze pilos war-helmet as worn by hoplites on late 5th century and early 4th century BC Attic gravestones and reliefs, to which had been attached two Thracian cheek-pieces of the mid-5th century serving to protect the front of the face Photo 9 A shallow, oblique dent above the brim implies that the pilos had been damaged in combat.

    Piloi have so far been discovered only as votive offerings, both in the oracular shrine of Zeus at Dodona in north-western Greece and at Olympia Even if this can never be proven, it may be conjectured that when the ship on which he was travelling was wrecked, the owner of the Dor pilos perhaps a mercenary and member of the Greek colony of Dora , had had his life saved in battle by the divine intervention of Apollo, and was returning to his native city in order to deposit in thanksgiving his pilos at the gods shrine.

    Let us not forget that Apollo, who in Homers Illiad inflicted a plague by shooting arrows33 like the Phoenician Resheph who was worshipped at neighbouring Apollonia, and further down the Pales-. See also, S. Wachsmann - Y. On the oracular shrine of Zeus at Dodona: S. Dakaris, Archaeological Guide to Dodona, Ioannina Parke, The Oracles of Zeus.

    LV, 4. VIII , see J. Vokotopoulou, Phrygische Helme, Archologischer Anzeiger 3 Iliad I, ed. Murray, Homer. The Iliad.

    On Apollo, le Bel Homicide, Archer de la mort venant lui-mme faire mourir, apollnai en grec, qui fait si bien cho son propre nom, Apollon: M. Detienne, Apollon le couteau la main, Paris , 10, , and , n. Martin and H. Metzger to wonder: LAsclpieion gortynien stait-il fait une spcialit de la gurison des blessures? From oracular to healing shrine One trait particular to the Byzantine ecclesiastical complex at Dor was intimately connected with sickness and the recovery of health. This was the practice of incubation, adopted by Christianity from the rites of divine healing as practised in the temples of Asclepius The Graeco-Roman God of Medicine thus provides the missing link at Dor between the cult of his father Apollo and that of his own rival and successor, Christ.

    On the similarities between Apollo and Resheph: J. Teixidor, The Pagan God. II, ; and, J.