1. Sanctuary of Apollo and the Hero Ptoios
The sanctuary of Apollo Ptoos is situated east of Acraephnium and Copais, north of Lake Yliki, on the western slopes of Mt Ptoon, nowadays known as Pelagia, at the site of Perdikovrisi, at an altitude of approximately 370m. The sanctuary of Hero Ptoios is located 1km to the west, in the valley between ancient Acraephnium and the sanctuary of Apollo, on the northern slope of Kastraki hill. Both sanctuaries were largely excavated by the French Archaeological School at Athens in the 1884-1891 period, while complementary excavations were also conducted later. 2. Sanctuary of Apollo Ptoios
The architectural remains of the sanctuary extend over three levels (terraces), exhibiting an overall NE-SW orientation (Fig.1). Water cisterns have been uncovered in the lower level towards the North. A second, higher level contained two stoae and a rectangular poros stone structure; the highest level featured the temple of Apollo. An imposing upright rock dominates the area of the sanctuary with water springing from its base (Fig. 2). 2. 1. Oracle
The basic function of the sanctuary of Apollo Ptoios was oracular, with water featuring prominently in the rites, either as a therapeutic medium or as a means for cleansing visitors. The cisterns created in the lower terrace were probably used in cathartic rituals. A cavernous chasm behind the temple was probably considered a sacred source of divinatory powers. The process of divination in the Ptoion is generally known thanks to accounts of a visit by an emissary of Mardonius, Mys the Carian (Hdt. 8, 135, Paus. IX, 23, 6). The oracle, or promantis, after receiving divine inspiration -probably while visiting the sacred springs behind the temple- dictated the oracular diction to a special advisor accompanying the visitor, who then transcribed it. The oracle’s responses were apparently given in incomprehensible language, in which Mys the Carian, according to Herodotus’ narrative, recognized words of his mother tongue. 2. 2. History of Apollo’s sanctuary
2. 2. 1. Incipience and heyday during the Archaic period
The site of the sanctuary contains traces of occupation dating from the Late Neolithic-Early Helladic to the Mycenaean period, while the place-name ‘Ptoion’ is attested in a Linear B tablet unearthed at Thebes (Πτξιά-δε). By the Late Geometric period (late 8th cent. B.C.), the area was being used as a place of worship. Ptoion had its heyday in the Archaic period, as indicated by the votive offerings, and mainly by the impressive number and quality of the statues found there. The identity of the deity venerated there, i.e. the cultic name Apollo Ptoios, has been attested on inscriptions dating to 640-620 BC. Athena Pronaia was also worshipped in the sanctuary at least until the end of the Archaic period.
The only architectural remains that can be safely attributed to the Archaic period are the two cisterns on the sanctuary’s lower terrace. The larger cistern, of carefully constructed polygonal masonry, was used to collect water, which bronze pipes then channelled to another, smaller cistern, situated right in front of it (Fig. 3-4). The water of the spring of Ptoion nowadays flows into a modern fountain structure, constructed using ancient material, the so-called Perdikovrisi, standing SE of the temple. In ancient times, however, this water would have gushed from the cavernous chasm west of the temple, where today a moderate flow can be observed. This chasm was partly shaped by human interventions, featuring manmade walls and a stone slab roof, perhaps already in the Archaic period (Fig. 4). The question whether a temple had already been erected in the Archaic period remains open. According to the view of Anastasios Orlandos, at the site of the surviving Hellenistic temple stood an earlier poros stone temple of the 6th cent. BC, which probably remained in use until the razing of Thebes (which probably caused the destruction of the Ptoion too) by Alexander the Great in 335 BC. This was probably predated by a wooden temple.
The spots where the kouroi were unearthed indicate that their majority was set up on the temple’s terrace on low pedestals or- less commonly- on columns. Ptoion has yielded in total at least ninety kouroi, mostly in fragments, while their number could have been as high as one hundred and twenty (Fig. 5). These kouroi are either made up of local poros stone or marble, Boeotian or imported, mainly from Paros and Naxos. All kouros statues share common stylistic features, the so-called flat ‘Archaic smile’, and the apparently motionless and strictly frontal bodily stance; Boeotian kouroi in particular are distinguished by the not-so-realistic rendering of human anatomy, simplicity, and an almost wild dynamism and ebullience.
The sanctuary’s radiance can be seen in the fact that it attracted many eminent patrons. Two inscriptions stand out, attesting to the donation of sculptures by famous Athenians, namely Alcmaeonides, son of Alcmaeon, and a scion of the famous Alcmaeonid family of Athens (550-540 B.C.), and Hipparchus, son of the tyrant Pisistratus (c. 520 B.C.). Other important votive offerings, attested already by the early 6th cent. B.C. and continuing until the Roman Era, are tripods. Worthy of mention are also the small bronze votive offerings from the sanctuary of Apollo, which comprise statuettes, pottery vessels, weapons, wrought metal plates in the form of animals, humans etc.
2. 2. 2. Classical Period
The sanctuary maintained its high standing until the Persian Wars, as indicated by the episode of the visit of Mys the Carian. The decrease in the number of votive offerings, both private and public, during the 5th and the first half of the 4th cent. B.C. might suggest a dwindling of the sanctuary’s importance and its radiance. In 335 BC the Ptoion probably shared the fate of Thebes and was destroyed. 2.2.3. Hellenistic Period
During the Hellenistic period, probably after the rebuilding of Thebes by Cassander in 316 B.C. and its re-accession to the Boeotian League (287 B.C.), the temple of Apollo was erected, still visible today in the highest, southern terrace of the sanctuary. It survives in a poor state of preservation, mainly because it was made up of local poros stone, which is highly friable. This is a Doric temple, measuring 11.65x24.72m, with 6x13 columns at its , a deep distyle without an , and a relatively very long , without an internal colonnade (12x4m). In front of the temple we have the foundations of a rectangular structure measuring 4.3x6.7m; according to Orlandos this was either an altar of Apollo or a naiskos of Athena Pronaia. A retaining wall helped to create a spacious area in front of the temple, where the theatre that hosted the contests of the sanctuary, the Ptoia, perhaps stood. An elongated, underground cistern with seven compartments was built in the lowest terrace during the Hellenistic period; a pipe leading off of it channelled water to a basin on lower ground.
In this period the sanctuary appears to have been the official oracle of the Boeotian League, as suggested by the dedication of tripods and the support offered by the League to Acraephnium for the organization of the Ptoia in the late 3rd cent. B.C. (228-226). The Ptoia begun -or perhaps were reinstituted- in 228-226 B.C., as attested in a decree issued by the Amphictyony and other inscriptional evidence. We know nothing on the early history of these games; if indeed the Ptoia had an ancient pedigree, early on their range would have been rather local; perhaps they evolved from games held in honour of the worshipped hero. People from all over Boeotia participated in the games, and when the Ptoia were being held, early in August one every five years, a ceasefire was declared for all members of the Amphictyony. The games featured musical contests, and a wreath was awarded as a prize. Notwithstanding periods of suspension and resurgence, the games survived into the 3rd cent. A.D.; in this late stage the sanctuary probably only received visitors while the Ptoia were being held. 3. Sanctuary of Hero Ptoos
3.1. Archaeological remains
The sanctuary extends over two terraces (Fig. 6-7). In the upper terrace towards the south we have the temple, and on the lower terrace towards the north was the heroon and the ‘Way of Tripods’. The structure is an oblong peripteral temple, with a single internal colonnade and a W-NW to E-SE orientation. A large, square altar stood to the east of the temple. It dates to the late 4th cent. B.C. and it probably replaced an earlier Archaic temple of the early 6th cent. B.C.. Two successive altars have been unearthed at the lower terrace, together with the remains of successive Archaic buildings, one of which has been identified as the Heroon of Ptoios. A ‘sacred way of tripods’ led off from this terrace; it was a wide, paved street leading to Acraephnium, flanked by large bronze tripods measuring 2-2.5m in height. The tripods, official votive offerings of Acraephnium, date from the mid-6th cent. to the mid-5th cent. BC. The existence of a temple and a heroon within the sanctuary has led to the hypothesis that the temple was dedicated to a female deity, perhaps the mother of the Hero, a Gē Kourotrophos or a Demeter Kourotrophos, or Gē Demeter, closely mirroring the practice in other Boeotian sanctuaries; the lower terrace was dedicated to the worship of the Hero himself. It is interesting that it is only male figurines that have been unearthed at the lower terrace, while both terraces have yielded female and animal statuettes. 3.2. Political significance and connection with the Sanctuary of Apollo
The sanctuary obviously belonged to Acraephnium, and would have played a pivotal role in the city’s identity, functioning as a symbol of its autonomy. The worship of a purely local heroic figure on the borders of the city’s domain certainly reveals underlying political considerations, especially if the neighbouring sanctuary of Apollo was indeed under Theban control, as Herodotus clearly reports for the early 5th cent. BC. According to tradition (Pindar, Fr. 51c. Schol.), the Hero Ptoos was the son of Apollo and Euxippe or Zeuxippe, daughter of Athamas; according to another version (Asius of Samos fr.3 Ki), he was the son of Athamas and Themisto. The genealogical link between Ptoos and Athamas, mythical king of the Minyans who inhabited the northeast area of Kopais, and were traditional enemies of Thebes, was probably devised in the context of Acraephnium’s political propaganda.
It has also been suggested that the Hero was worshiped in the sanctuary of Perdikovrisi and was later ‘ousted’ by the Thebans, perhaps when they regained control of the sanctuary’s precinct towards the late 6th cent. BC and introduced the cult of Apollo. The people of Acraephnium probably moved the place of worship of their local hero to Kastraki. Beyond doubt, the Archaic period marked the heyday of Acraephnium, as we can gather from its rich necropolis that has been excavated, as well as by the kouroi and tripods dedicated to the two sanctuaries; the establishment of a new sanctuary would certainly be possible for this city. It is telling that the site of Kastraki ceased being used as a place of worship after the late 4th cent. B.C., with very few Hellenistic finds. During this period the power of Thebes had waned, allowing Acraephnium to set its attention to the sanctuary of Apollo. |