BURYING ZIMMERMAN (The River Trilogy, book 2)

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Rate this book Clear rating 1 of 5 stars 2 of 5 stars 3 of 5 stars 4 of 5 stars 5 of 5 stars. The Heroon Of Tha Of the intramural heroa excavated in Miletos none can claim to be that of Thales: It was written in the inspiring atmosphere of the library of the German Archaeological Institute at Athens to whose always helpful staff, Soi Agelidis, Christina Zoiga and Katharina Brandt, are addressed my warmest thanks.

The English was corrected by Robert Hahn, of whose keen insight into early Ionian philosophy I profit a lot. Countless thanks go to Olivier Henry for having organized the conference, giving me many advices, being a perfect host and staying so patient with authors who need more time to finish their articles! The first and most famous of them was Thales, who — according to the common tradition starting in the 6 th century BC — even won the Panhellenic contest of the Seven Sages.

Nevertheless, recent research has revealed new data on the geoarchaeology and townplanning of Miletos that provokes a first attempt to locate and reconstruct the grave. The myth goes that Thales, who died in the mid 6 th century BC, himself choose the place. Later on, it happened that his grave became located in the agora Plutarch, Solon In ancient times, this prominent place was reserved for the heros ktistes , the heroic founder of a city, as Pindar Pythian 5.

His heroon is expected to be found somewhere in the area of the so-called North Market, the political agora of Miletos, which was included in the 6 th century BC public building programme. The whole northern city-half around the Lion Harbour and the sanctuary of Apollo Delphinios was re-organized in an orthogonal street- insula-grid.

It is tempting to suppose that Thales himself took part in its planning. The response is that this man is a veritable Thales! Later in the 4 th century BC an honorary statue may have been added to the heroon of Thales, of which a copy of the head may have survived on the famous double herm with Bias in the Vatican.

The inscription, cited by Diogenes Laertius 1. The examples of Battos in Kyrene, Pammilos and Euthydamos in Selinous, and Aratus in Sikyon show that the grave of a city founder, as well as that of other kinds of heroes, was exempted from the idea of ritual pollution mysos, miasma. Also evident from these examples is the connection of ancestor cult to hero cult: A special focus lies also on the Hellenistic bouleuterion.

None of these can claim to be the heroon of Thales, which has yet to be found. We know for example of a certain Antenor, Olympic champion of BC in pankration , who got a heroon in the middle of the gymnasium of the neoi. Its Classical- Hellenistic forerunner seems to have been the club-house of a religious association for Apollo Didymeus. Wiegand as an altar of Artemis Boulaia the most likely. Artemis will have been joined by Apollo Didymeus and Zeus Boulaios.

The typological proximity to the Ara Pacis Augusti in Rome as well as the presence of two Imperial priests in the honorary inscriptions on the bouleuterion walls indicate that the altar also served the Imperial cult. It is proposed that an underground chamber in the eastern corridor of the assembly hall, originally a thesauros , served as their heroon. The situation is compared with the former city thesauros in the agora of Messene, which was transformed in a heroon of Philopoimen, after he had been locked and died within it. Comparable to this situation is the location of the heroon of the sage Bias in the prytaneion of Priene.

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Instead, the chamber is dated Hellenistic and overbuilt by a house complex, presumably the local of a burial- and cult-association. Such associations are attested in several Hellenistic inscriptions from the necropoleis of Miletos as well as from the city itself. They are called temenitai or temenizontes and were, at least partly, non-citizens, metoikoi. Only that of Minoan Miletos was located within the city, though its exact place is unknown.

Its position in the necropolis can best be explained by assuming an old family grave of the Neleidai , the descendants of Neileos. A late Hellenistic monumental marble cuirass may be ascribed to this heroon , while a statue of Neileos stood in the agora in front of the bouleuterion. To my mind essential is the origin in the Indo-European believe of the immortal, divine soul, connecting the humans with their gods. By means of the separating and purifying ritual of cremation, the soul of the heroes could get in direct contact with the gods after apotheosis , and join them on Olympus like Herakles did, or being visited in the Elysion resp.

We therefore find impressive correlations with the apotheosis of Imperial Hittite and Roman funeral rituals. Therefore the cult of the dead ancestors cannot be separated from the cult of the heroes, both are aspects of the same phenomenon. This becomes most evident, when something new is created: Aristophanes in his comedy Birds was one of them, Seneca in his satire Apocolocyntosis another.

However, it was never attempted to give a complete overview over the many intramural heroa 2 , the excavations and studies in Miletos have revealed in the last years of research 3. City map with location of Milesian heroa. Drawing Author, after Weber , Beilage 3. City center of Miletos. Drawing Author, after Weber , fig. They are all located around the city center figs. This insula is not as long as the other insulae: Perhaps the stripe of shorter insulae was originally left free from buildings, connecting the northern agora and the Delphinion with the area of the prominent Theatre Hill top, where we have to assume a fortress phrourion since at least Classical times see below.

This open space also helped to mediate between the street- insula -grid systems west of the agora, possibly determined by the position of the sanctuary of Dionysos 6 , and that of the city districts north of Dionysos, on the Kale Tepe Theatre Hill and the Humei Tepe, defined by the Delphinion- insula 7. Heroon I, ground plan. Note that the street, separating the western row of rooms and the Heroon- insula , is not designated. Current state of preservation. Chamber with central cavern now sealed in paving and loculi in western wall.

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Roman phase with podium temple on top of the Hellenistic chamber tomb. Reconstruction of longitudinal section, view to E.

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From Weber , 69 fig. The chamber has a central sunken cavern of square form, covered by a slab. Five additional loculi are integrated into its back wall, signalling a multiple burial. The tumulus is surrounded by an open-court with a row of chambers to the lower eastern street, where the entrance was also located. The masonry as well as few finds speak for a Hellenistic date of the grave, which still awaits a proper investigation 8. It lies close to the city-wall, which surrounds it on three sides.

The vaulted grave chamber was originally approachable from the south and may date to the Hellenistic period. In the time of Trajan or Hadrian, this entrance was closed and a templum in antis in Ionic order was built on top, this time oriented to the north.

This podium temple, decorated with a frieze of Erotes, had a staircase in the northeast corner of the cella , leading down into the grave chamber 9. View from NE with marble foot profile of Roman podium front overbuilt by a medieval tower. View from S with entrance to Hellenistic chamber tomb. The peristyle-building fills exactly one insula of In the court stands a square-shaped central building with an entrance to the North and West, including a girland- sarcophagus on a high altar-like podium.

The style of the architectural ornamentation as well as the stratigraphy date the building complex to the beginning 3 rd century AD. Fragments of a second sarcophagus speak for a secondary burial in the central cella We do not know for whom they were built as there are missing significant inscriptions found in them, except from the grave stele of Antigona in Heroon I fig.

The strategical importance of the site is still manifest in todays Byzantine-Turkish castle, which also supplied the name Palatia-Balat for medieval and modern Miletos. Taking into consideration the alleged proximity between fortress and Heroon I, Kleiner finally attributed the grave to one of the Macedonian phrourarchs Reconstruction of E-W cross-section with sarcophagus in the central vaulted chamber.

Actually it was not Antigonos, but his two generals, Medios and Dokimos, who freed the city. While Medios attacked Asandros and his forces by sea , Dokimos did so by land. In the eyes of the Milesians this deed was definitely worth an intramural hero cult, and more exactly: One only has to think of Spartan general Brasidas, who had conquered Athenian Amphipolis. When he in BC died in a battle where he successfully repelled the counter attack, he got a founder cult in the agora The whole Milesian people is at present, cheering.

No other harbour than the Lion Harbour comes into consideration for such a representative event. This clearly hints at a multiple burial, typical for a family grave Either Heroon I was from the beginning planned as family grave, or there was a single grave in the tumulus chamber, later transformed into a multiple burial by adding the loculi in the chamber and the rooms around the tumulus. In regard to the archaeological and prosopographical evidence, the latter solution seems the most likely to me.

Her name, new in Miletos, is clearly a Macedonian dynastic name and refers to Antigonos, the lord of her assumed ancestor Dokimos. Similarly does the special type of her grave stele hint at Macedonia The Roman temple on top can signal a transformation into a sanctuary, but again we have no clear clue for its function.

It may also have been still an intramural heroon in its second usage Located west of the late Classical stadium, it was enlarged by Eumenes II of Pergamon before BC, presumably by donating the xystos Because of this spatial closeness, the owner of Heroon II is likely to be somehow connected to the gymnasium of the neoi. The position of his heroon is mentioned in an inscription of one of his descendants of the early 1 st century AD, a certain Eudemos, son of Leon. He proudly lists his ancestors, leading back to Antenor But the name of its owner is unknown.

They also had a cult in Didyma at the same time. Perhaps their Milesian cult was practised in one of the rooms in the northern or southern part of the insula -size building The preserved structures of Hellenistic and Classical times under Heroon III, including marble architecture and wall paintings with griffons and a tripod, as well as high amounts of tableware, suggests a cultic function, perhaps as a club-house of a religious association for Apollo as well as some other gods.

This club-house had then been transformed into a heroon in the second century AD It is a square shaped structure of 7 to 9 m decorated with a girland-frieze with bull skulls and lion heads as well as a second frieze with mythological scenes, most probably of Apollo, Leto and Artemis as well as some other local gods figs.

The style of the sculptures as well as the architectural ornaments suggest a dating in the early 1 st century AD Louis Robert and Peter Herrmann additionally took into account decrees of Augustean times on the walls of the bouleuterion peristyle, mentioning the Milesian citizens Gaius Iulius Apollonios and his son Gaius Iulius Epikrates. Kunz in Tuchelt , fig. Altar in the courtyard of the Hellenistic bouleuterion.

Relief with Leto left, seated on throne , two nymphs of the Mykale Mountain? Early 1 st century AD. Istanbul, Archaeological Museum Inv. Instead it is reasonable that they were brought there from outside at a later date, probably in the early Byzantine period According to him, this strongly speaks for the interpretation as a monumental altar of a type, common in Ionia since the late Archaic period There are no inscriptions from the bouleuterion , which directly testify to the cult of Augustus within the bouleuterion This lack of evidence led Tuchelt to modify his attribution.

In he proposed the altar to be not for Augustus alone, but also for the other gods venerated in the bouleuterion , first of all Apollo Didymeus and Hestia Boulaia, who are mentioned in addition to the Milesian Demos in the dedicatory inscriptions on the propylon and the assembly hall Wiegand backed up this idea with the observation that Artemis was, besides Apollo, also depicted three times in the relief frieze of the altar Strangely, he omitted the strongest argument of all: This Epikrates was the father resp.

Iulia Artemo is known from another inscription, the dedication of a small round altar, perhaps erected by her and her husband Sextus Caelius? In this dedication Sextus boasts to stem from Timarchos, one of the builders of the bouleuterion more than years ago Zeus Boulaios is mentioned in two inscriptions of the later 3 rd century BC, predating the construction date of the bouleuterion of Timarchos and Herakleides.

They therefore refer to an older Classical or early Hellenistic bouleuterion , otherwise unknown This would fit with the theme of the altar-frieze fig.

Robert Winters

The altar stood in the agora, close to the Tholos and the bouleuterion Taking into account that Augustus was venerated in Eleusis as Zeus Boulaios also, we detect the assimilation of the first Iulio-Claudians to the political deities of Athens We may therefore assume a similar situation in Miletos: Where do we have to look for it instead? Peter Herrmann proposed the area directly north of the bouleuterion , which had previously — but without any clear evidence — been identified as Sebasteion for the cult of the Roman Emperors Also possible is one of the Milesian gymnasia.

At least was a honorary statue of the heros C. Which of the three Milesian gymnasia it was, remains open Maybe we can identify it with the one of the Neoi , which was definitely the most important, and where the heroon of Olympic victor Antenor and his family was already situated, as mentioned above I want to point out an important finding that has escaped the attention of scholars so far: Its dimensions are 1. It was closed with 2. The slabs were originally fixed with melted lead and integrated into the pavement of the corridor.

Within the chamber were found 10 to 13 skeletons, piled along the northern wall by medieval looters who had approached it from the south end. The excavators believe the skeletons to be secondarily stored in the chamber by the medieval Turkish looters One may also compare the so-called thesauros in the agora of Messene, found in only It seems as if this subterranean chamber had later served as a heroon of Philopoimen in Messene, since two curse tablets were found in the filling 67 ; they are typical indicators of magic at graves, especially at graves of persons who died a violent death Underground chamber thesauros , later on heroon?

Ground plan of the hall N is to the right with marked location of chamber in the SE-corner. Section through the south end of the eastern corridor with chamber at left, view from E. At least is the chamber of the same date as the whole building that is between and BC. Was it therefore intended to hold the remains of the dedicators of the bouleuterion after their death, the brothers Timarchos and Herakleides 70? This is suggested by two monumental votive inscriptions, ingeniously restored by Peter Herrmann in figs. As both dedications were inscribed in the walls of the assembly hall, the assumption is compelling that the hero cult of Apollonios as well as the future?

Reconstructed monumental votive inscriptions from the inner wall of the assembly hall of the Hellenistic bouleuterion. Height of letters cm. From Herrmann , f. One of the best-known examples come from Megara, where we have plenty of information thanks to Pausanias. In Megara, the public buildings were erected in a former burial ground, incorporating the graves of local heroes: The heroon of Alkathoos itself was used as archeion The reason for the Megarians to integrate the hero-graves into their buildings was not a mere matter of lacking space in the course of progressing urbanisation or out of pure respect for the dead.

In this regard they were also able to protect the political assemblies of the Megarians — or that of the Milesians A famous case in point is delivered by the Spartans in the time of Lydian king Kroisos first half of 6 th century BC. With this symbolic act they made the heroized sage and statesman, who had gained the island for Athens and could not be removed from this land again, an eternal guarantor of the new possession As already mentioned was the hearth of Hestia Boulaia located in the assembly hall of the Milesian bouleuterion The same spatial closeness has to be assumed for the graves of mythical heroes such as Timalkos in the bouleuterion of Megara or Euhippos, Ischepolis and Aisymnos in the Megarian prytaneion.

Antinoe, the daughter of Kepheus, who had helped the Mantineans to found their city, delivers one of the rare cases of a heroine , being venerated as heroine ktiste. In the course of our investigations regarding the early history of the central sanctuary of Miletos, the Delphinion, we got more and more involved in the palaeogeography of the city centre and, finally, of the whole city. The finds in our corings hint at a date of the fillings in the 6 th to early 5 th century BC fig. They say that he gave directions for his burial in a cheap and disregarded place of the Milesian territory, predicting that it would one day be the agora of Miletos.

But as in most anecdotes there is a hidden historical core. The only important exception was made with the late Archaic temple of Athena, whose construction necessitated the demolishing of a whole district in the oldest settlement core Palaeogeographic map of Miletos with building phases in relation to the shorelines.

City map of Archaic Miletos. The Delphinion incorporated not only the main city cult, controlling citizenship, but also the prytaneion , the governmental seat of the polis state, usually to be expected close to the agora fig. This assumption has a high probability to me Actually the agora is the most prominent place for a grave, restricted only to very few persons, to whom it is the highest honour, a polis can give. The heroon of Battos was found by the Italian excavators on the eastern end of the agora, consisting of a tumulus grave and less probably also a separate sanctuary The Sikyonians solved the problem by asking the oracle in Delphi for permission.

Another yearly sacrifice was offered to Aratos at his birthday by his own priest Most probably it kept the ashes of the Spartan general Brasidas, who first conquered the Athenian foundation in Thrace and then successfully defended it against the Athenians in BC, but died during the battle. For that he was honoured by the citizens with a hero-cult in the agora, according to Thucydides 5.

It consisted of a two-stepped basis of an altar? Map of Milesia with important cult places and processional road to Didyma. Because of its high age, the city had a whole sequence of founders, beginning with Anax and Asterios in prehistory, Miletos, Sarpedon and Keladon in Minoan times, Herakles and Achilles in Mycenaean times, Nomion, Nastes and Amphimachos in Karian times, and finally Neileos in lonic-Greek times.

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This history was remembered through myths and related rituals located at many places within the territory of the city-state fig. The background for this story may have been a special attraction, shown to tourist like Pausanias by the locals. One may think of gigantic Miocene marine or animal fossils, the area around Miletos was rich of and which may already have led Anaximander to his theory that humankind was originally stemming from sea creatures.

Pausanias knew this theory of Anaximander and alluded to it when discussing giant mammal bones found in the Orontes River We may assume that the heroon of Miletos was shown somewhere within the old center of the city, around the temple of Athena, where a Minoan and subsequent Mycenaean settlement have been excavated fig. The name of this settlement is mentioned in Hittite texts as Mil l awanda or Mil l awata , originating perhaps from the Minoan place name Mil l atos According to the Milesian tradition, his mother was the nymph Doie, a daughter of the river god Maiandros.

This explains also the absence of a grave: At Panormos a small river flows into the sea which the Ancients may have identified with Kelados, venerating him as one of the personifications of their successful occupation of and subsequent rooting in the new lands in Asia Minor fig. Surprisingly his grave was not in the agora, but instead, as Pausanias described it, right outside the city gates of Miletos, on the left hand of the processional road to Didyma figs.

Its position outside the city can be explained by assuming that it was originally part of the family grave of the Neleidai , an old Milesian genos tracing itself back to the mythical Ionian founder Late Hellenistic over life size marble cuirass, found in near the Sacred Gate. Johannes Laurentius, Staatliche Museen Berlin.

Basis for Neileos-statue in front of nymphaeum , restored in mid-3 rd century AD. One may compare the heroon close to the western city gate of Eretria Pausanias describes a similar position for the heroa of the founders of two other East Ionian cities, Kolophon and Ephesos. Andraimon and Androklos were, like Neileos, killed in combat with the indigenous Karians. In this manner, the protective role of the heroon was manifest.

An indication can be bronze coins issued by the city in the Imperial period, depicting her Minoan eponymous heros ktistes Miletos, wearing hoplite armour A late Hellenistic, over life size marble cuirass, entwined by a snake and found in close to the Sacred Gate , may therefore originate from the Neileos heroon fig.

This place was quite prominent in the Roman period The term implies the repairing of an older monument, perhaps also a statue Instead, Thales did not foresee this by accident: As it was exactly in his lifetime, that the street- insula -grid system was introduced in his hometown fig. He himself brought geometry and astronomy from Egypt, measuring the height of the pyramid with the help of its shadow It is also possible that he saw there samples of regular town planning, as the Egyptians practiced since the early II nd millenium BC Herodotos describes how he mastered the river Halys, which hindered the Lydian king Kroisos and his army from advancing against the Persians c.

In the famous description of the shield of Achilles, Homer also delivers the first abstract model of the kosmos , the existing world in its given order The earth is surrounded by the sky Ouranos , the stars, the moon and the sun in this order. The constant change of landscape, resulting from tectonics of the Maeander graben as well as the sedimentation activity of the Maeander river, caused the rise or decline of the sea level, transforming land into sea and vice versa This is the message in the Kroisos-story as well as in that of Thales choosing the location of his own grave, later to be his heroon.

Anaximenes, pupil of Anaximander, explained water, earth and stones as differently compacted forms of the principle cosmic material, air, which constantly changes its condition of aggregation Xenophanes of Kolophon thought of a periodical mixing of earth and water, being the reason for the growing and decline of living species, finally resulting in a total dissolution of earth in water.

Like Anaximander, he argued with the appearance of fossils Herakleitos of Ephesos instead believed the cosmic fire to be the true reason for the transformation of earth into water He advised the lonians to build a common assembly hall, a bouleuterion , in the city of Teos in the middle of Ionia for that they could better concentrate their political and military power against the Lydians and Persians Therefore, he may very well have participated not only in the implementation of the orthogonal grid- system in the beginning 6 th century, but also in the enlargement and reorganisation of the Milesian agora around the mid-6 th century, creating a space suitable to the demands of the growing body of citizens taking part in the political decision-making.

With the help of arbitrators from Paros, Miletos had at that time managed to suppress a severe civil strive and had installed a moderate oligarchy which was in good terms with the new dominant power in Asia Minor, the Persians. The growing body of proud and wealthy polis citizens engaged in politics could be responsible for the development of the agora and lots of other construction projects, such as the Delphinion This saying is no exaggeration: Instead he was a meixobarbaros , of half Karian, half Greek offspring: His father Examyes bears a clear Karian name, while his mother Kleobouline descended from one of the oldest Milesian aristocratic families, the Thelidai.

By making Thales a companion of Neileos, the most important of all founders of Miletos, the tradition obviously stressed his role as a heros ktistes This story must have spread already shortly after his death, because Hipponax of Ephesos akme c. At that time the different home cities started to build up hero cults, to occupy their own sages and profit from their fame We know of a heroon of Bias in Priene, called Bianteion.

It also functioned as prytaneion and because of this should have been located close to the agora or in the agora of Archaic Priene, later to be relocated together with the whole city As the cult of heroes also included large-scale sacrifices with following dining thysiai , a prytaneion , designed to house such ritual feasts, formed an ideal location And already mentioned was the cremation of Solon, following the tradition of the Homeric heroes. His ashes were scattered around Salamis, the island he had won for Athens This tradition implies a hero cult, but not so much as one of the Seven Sages than as heros ktistes of now Athenian Salamis, protecting the cities claim on the island for all times As stated above, its location is likely to be placed within the limits of the agora extensions of the 6 th century BC.

Recent geoarchaeological research has shown that these extensions were made not only in the southern fringes of the Lion Harbour, but also in the area of the Hellenistic South Market, including parts of the former Theatre Harbour in the West and of the Eastern Harbour fig. Theoretically speaking, the available space was therefore quite large. Nevertheless the analysis of the urban development in Late Archaic and Early Classical times does point to the region between the Delphinion in the East, the sanctuary of Dionysos in the Northwest and the Archaic insulae west of the Hellenistic bouleuterion.

In this triangle was also found the only in situ inscription of the 5 th century BC so far, a banishment decree of the polis, characterizing this part of the town as the political agora of post-Persian Miletos, a suitable place for a heroon It was in this very sanctuary that Thales dedicated the price he had won in the competition of the Seven Sages, at least according to one version of the story. On the golden bowl of the Arcadian Bathycles he is said to have placed the following prose inscription, which quite matches the standard form of Archaic dedications, though it scarcely has survived the Persian conquest and following plundering of Miletos Callimachus thus ritually ridicules two sages alike, Thales and his pupil Pythagoras, but in the same time he hints at a quite serious aspect, that of the origin of all human wisdom.

Kerkhecker have ingeniously pointed out, Euphorbos is finally to be identified with Apollo. The sage is an instrument of the god. As such he can, as any other sage, be venerated as a hero, even though, only after his death and for an achievement which is not his alone, at least in the eyes of Delphi Perhaps the unnamed bearded head in the Vatican, Galleria Geografica, Inv. The style of the head would date it to the 4 th century BC, long after Thales had died. In consequence it could only be a posthumous product of phantasy, no correct physiognomic rendering of the sage, as during his lifetime portrait sculpture was never realistic in the sense of physiognomic reliability The late Classical statue, presumably in a seated pose, typical for portraits of philosophers , may well have been added to the older heroon as an honorary statue, erected by the city of Miletos.

Unnamed bearded head of Thales? The mothercity sacrificed her sophos metaphorically to Sophia like a bull And did this grave survive the destruction of Miletos by the Persians in BC? We do not know as long as we have not found it, an adventure, which seems quite difficult to me, but nevertheless absolutely worth the effort!

It was found in the Hellenistic bouleuterion The dedicatory inscription on the plinth below the feet identifies it as a dedication of Anaximander From its first discovery onwards, the statue has been connected to the famous philosopher, pupil of Thales. Anaximander died in the same 58 th Olympiad as Thales c. At first, the statue was believed to be the depiction of a male and therefore mistaken as a life-size portrait statue of Anaximander. Archaic female votive statue of one Anaximander, found in the Hellenistic bouleuterion , c. Rome, Terme Museum Inv. The famous portrait on a relief, found in Rome, showing him seated and contemplating, is a Hellenistic phantasy and part of a series of portraits of Greek astronomers, geometricians, geographers etc.

We may then speculate about some kind of cultic veneration of Anaximander in the Hellenistic bouleuterion , which is not attested otherwise. From the preserved testimonia , Anaximander can be imagined as an utopist and visionary who tried to translate his idea of the cosmic structure into the spatial and political structure of his hometown. This may have qualified him sufficiently for being a suitable hero in a bouleuterion. For this we can compare the heroon of Bias, located in the prytaneion of Classical?

It can already have existed in the later 6 th century BC, as is the case for the cult of Thales, or that of the Chares, commander of Teichiussa, a Milesian phrourion , whose portrait statue formed the seventh station of the New Year procession to Didyma One may take these Milesian examples as an indicator for the growing body of official hero cults of recently deceased persons in the second half of the 6 th century BC, adding new professions athletes, philosophers, military, poets to the most spread and earliest attested Greek hero cult of historical persons, that of the founders of colonies.

One may finally hint at the practice of erecting honorary statues in public buildings He dated it in the Archaic period and located it in the agora The chamber is only 3. The chamber as well as a tiny antechamber on a slightly higher level had seven niches in the walls.

A staircase of ten steps led to the antechamber Hoepfner leaves open to which of the Milesian founders the grave may have belonged. He compared the structure with the Late Archaic subterranean grave in the agora of Poseidonia-Paestum in Italy. The latter grave consisted of a built-chamber without any entrance, having a gabled roof, on which an additional roof made of terracotta tiles was later placed, covered by a tumulus. The grave included several hydriai and amphorae made of bronze and terracotta, standing along the walls and filled with a brown sticky substance, the remains of a bed, as well as five iron spits lying on a central stone basis.

It has been interpreted not as a grave, but as a cenotaph for the founder of Poseidonia, because bones or ashes of a cremation are missing Subterranean chamber west of the bouleuterion, Hellenistic? However, neither is the chamber located in the agora, nor is a dating likely to the Archaic period. To begin with the dating: The pottery finds behind the walls flanking the staircase were predominantly Archaic, but included some later material The pavement surrounding the mouth of the staircase seems to have been installed not before the Roman Imperial period, judging by the pottery found under it In the last period of use, in Late Roman or early Byzantine times, an opening was cut into the roof of the main chamber, which was now used as a cistern From the early 6 th century BC on, the area where the grave is located forms part of the street-insula-grid system figs.

This place was not an open space, but covered with the building structures of an insula Nevertheless, the agora was close by, only one insula-block to the East, and the next insula to the Northwest housed the sanctuary of Dionysos, which is at least of Archaic age, marking the importance of this city district Its position close to the city center is remarkable, being under one of the houses of an insula. This is a clear hint of a multiple burial place used over a longer period, otherwise typical for family graves. The burial ground of a burial-association, not organized according to family structures.

This calls into mind a whole series of so-called temenitai -inscriptions from Hellenistic Miletos These attest several associations of temenitai or temenizontes , part of them metoikoi , non-citizens from abroad, venerating specific gods in their own sanctuaries temene , where they, at least partly, also placed their collective burials But two were found within the city, one of them northwest of the Hellenistic bouleuterion , exactly in the area where our chamber tomb is located.

It lists at least twelve persons, called temenizontes , and is dedicated to Apollo, Zeus and Aphrodite. The list whose present whereabout is not known, was dated to the 1 st century BC out of prosopographical reasons Instead, the cult of specific, personalized heroes of exceptional moral qualities as distinct part of the cult of the dead was always present in Greek culture as an Indo-European heritage from at least Bronze Age on , forming a difference to e. Otherwise, the apotheosis of the Roman emperors would have made no sense: Being a heroized ancestor, he could subsequently protect the imperial family as well as the Roman state — at least as long as he was asked for via executing his cult One is strikingly remembered of the central separation ritual of Hittite imperial funerals: In this regard, the interpretation of archaeological finds turns out to be very complicated: The phenomenon of Mycenaean tombs being reused for cult purposes in the 8 th century BC does not mark the beginning of Greek hero cult as often believed, but instead signals a huge increase in its popularity out of different reasons, the most important being self-identification of social groups, their cohesion, the legitimation of their claim to power and territory On the other hand, a clear distinction between tomb- and hero cult at a certain burial site is sometimes impossible It is also important to stress the high age and important role of heroic figures like Herakles, the prototypic hero per se , whose two-folded, heroic and Olympic cult is Pan-Greek It may well be that Solon, in the context of his new funerary laws aiming at reducing the excessive public display of the aristocratic families during burials- ceremonies, transformed the traditional festival of the genesia , dedicated to the cult of the ancestors at the tombs of each Athenian family on a distinct date, into a yearly public festival It makes good sense that these Solonian public genesia also addressed the public Tritopatores as newly created communal ancestors of all Athenians at the state Tritopatreion Comparable to the individual ancestors of each family, these public Tritopatores not only served for strengthening the identity and cohesion of the Athenian people and proofed their autochthonous offspring, but also acted as their protectors and guarantors of future procreation These heroes figure as a moral exemplum for the elite of the Iron race, being their semi-divine forefathers and as such addressees of cultic veneration The best of them stay on the Isles of the Blest , or in the Eleusian Fields , living on forever, sometimes visited by the gods and dining with them.

Erechtheus the Athenian even shares his cult place with the local goddess Athena on the Acropolis Exceptions are rare and first restricted to mythical heroes like Herakles, Achilles and Asklepios This is described with much humour by Aristophanes in his comedy Birds by referring to an ancient Indo- European myth, also present in the Hittite Kumarbi myth The triumphal advent of Peithetairos in Cloudcuckooville forms a model for the later deification of the Roman emperors via the process of posthumous apotheosis But again does the tradition lead back at least to the apotheosis of the Hittite emperors, with whom the Etruscan and Roman elites shared a common Indo-European origin from Asia Minor This is why, from Late Archaic times on, the number of public hero cults of recently deceased persons, first restricted mainly to founders, starts to grow significantly, now including athletes , Seven Sages sophoi like Thales, statesmen like Chares in Miletos, or the poet Archilochos of Paros In the 5 th century, the heroization of living persons is first occuring , reaching its zenith with the cult of Hellenistic rulers But this is merely a matter of our preserved evidence But this development is not to be mixed up with an invalidation of the title heros , as it still keeps its religious connotation This is only what Christian polemics want to make us believe Instead they can be understood as allegorical depictions of the emperors and the dead, stressing their godlike qualities , they owe to the fact that they participate in the divine via their immortal, divine souls.

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A Sourcebook , Oxford, Pollution and Purification in early Greek Religion , Oxford, Greeks and Romans in Southern Italy , Londres, Geburtstag , Graz, , Ein Kultort der Tritopatores? Die Inschriften , Berlin, I-II , Heidelberg, Eine kurze Geschichte des Sehens , Stuttgart, Seelencult und Unsterblichkeitsglaube der Griechen, Vols. Neues zum Magnesischen Tor in Ephesos. I lati nord ed est della platea inferiore, Rome, Aspects of Indo-European Poetics , Oxford, Die Bauwerke in Milet.

Oktober [Milesische Forschungen 5], Mayence, , Herrmann ; Herrmann ; Herrmann , no. Herda a, f. Let us hope that they can be continued in an intelligent collaboration with our Turkish hosts and international colleagues! The reconstructions of Kleiner , fig. The strip of shorter insulae continues also east of the agora, directly south of the Delphinion.

There the baths and the palaestra of Capito cover the smaller insula plus the street in the South, extending 40 m from North to South: Kleiner , figs. It remains open, if and when this publication will appear. The loculi were already robbed when excavated, but in the central cavern in the floor were found several bones, a well preserved skull, a silver ring, a golden sheet, glass paste and a bone plaque with an Ionic capital scratched in part of a furniture, e.

These finds may belong to the original burial of Heroon I and were put here when the chamber was additionally furnished with the loculi. Burkert , 69 with n. Ogden , f. Also, in the oath of the founders of Kyrene, a figurine, labeled kolosos and made of wax, is burnt: Herrmann , 68 f. Graeve , 8 f. I will refer to this matter in a separate publication; see also below. Kleiner , 17 f. Philoxenos immediately preceded Asandros, but the existing sources do not mention his presence in Miletos: The strategically important harbour town changed its owner more often: Antigonids, Seleukids and Ptolemies, all struggled for Karia in the first quarter of the 3 rd century BC, a lot of opportunities for a Macedonian to die in Miletos; cf.

Kleiner , ; Marcellesi , Posamentir points me to the fact that the floral decoration of the pediment resembles that of Macedonian grave reliefs, e. He prefers to date the stele rather to the 3 rd than to the 2 nd century BC personal communication, Jones , 95 f. The rooms grouped around the tumulus, one of them a dining room with a floor mosaic, date to the late 2 nd or early 1 st century BC: They could have been part of a re-arrangement of the older burial place in the time of Dokimos or his father Antiphon.

But graves often have altars, too, where heroic honours could be payed to the deceased, besides the regular libations into the ground choai. They included dining at the grave: Burkert a, f. For that one only has to think of the countless round altars and trapezai in the Hellenistic necropoleis of Kos, Rhodes, the Rhodian peraia and the Knidia, sometimes combined with exedrai with benches for seating: Berges and ; for Miletos see for example the round altar and exedra in the necropolis south of the Sacred Gate: Forbeck , figs.

It is mentioned in the honorary decree for the Milesian citizen Eirenias of c. Additionally, its architectural details, especially the Doric columns which are facetted in their lower part were already recognized as being close to Pergamenian architecture; Gerkan , fig. At least in the 1 st century BC, Miletos had three Gymnasia, one for the paides, one for the epheboi and the neoi , and one for the citizens: Herrmann , ; Herda a, 92 f.

Herda a, and , 63 n.

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Therefore Eumenes II did not built the gymnasium from the start, but expanded its building facilities. The Eumenes-gymnasium is to be located west of the stadium, because the Milesian honorary decree for Eumenes Herrmann , 98 f. Herrmann , with n. Antenor won the pankration in Ol. Eusebios, Chronical I ; cf. On their cult in Didyma see Weber foundation-oracle on an altar of ca. See also the honorary decrees for C. Iulius Epikrates, Herrmann et al. Bol , 10 with n. He argued against C. Fredrich suspected the Sebasteion , mentioned in no.

B , in the area north of the bouleuterion. On the whole argumentation and its critics see Herrmann , who at least seems to follow Tuchelt in his conclusion that the Ehrengrab is an Ara Augusti. See also Hermann , on no. Tuchelt , 97 with n. Herrmann , n. Herrmann , no. Again, this is only a hypothesis: A small round altar of Augustus was found in the peristyle of the Baths of Capito: Herrmann , , no.

It may have been originating from there, or more probably from the adjacent Delphinion. The dedicatory inscription of c. But the original altar of the bouleuterion , the Hestia Boulaia, is to be expected within the assembly hall, see already Tuchelt , with n. The altar in the courtyard of the peristyle is therefore a secondary altar. The inscription was first published in BCH 1, , f. Wiegand may have referred to it in the preliminary report, though he gave no citation.

The lower part of a clothed female statue, found in the assembly hall by the excavators, was interpreted as cult statue of Hestia: Kleiner , 79; Nawotka , Unfortunately, the torso is not preserved, at least is it not mentioned in Bol Cult statues of Hestia are rather rare. In the prytaneion at the old agora of Athens for the location NE of the Acropolis see Herda , f. Miller , 15, 17, f. Other statues are mentioned for Paros and Delos: Miller , 15 with n.

If this can serve as an indication for a bouleuterion in Miletos already in the mid-6 th century BC is an open question. Line are the original inscription of before c. But this makes no sense, as the propylon mentioned in l. The area directly east of the former propylon is at least the place, where the basis was found during excavations.

The building inscriptions of c. For the the paleography: In the late 1 st century BC the basis was re-dedicated for L. Ahenobarbus, consul in 16 BC, this time the inscription was written on the opposite side: Herrmann , f. Wycherley , 55 no. Wycherley , 56 f. Mikalson , f. For the Tholos being the prytanikon , where the council of the 50 prytanes hold their office after the reforms of Ephialtes in BC: Herda , 71 f. Hahn , 49, no. Hahn , 15, 49, , no. A small architrave with an inscription, naming Iulius Apollonios in the genitive, may have been part of the heroon architecture.

Unfortunately its find spot is unknown: Iulius Diadumenos is most probably a descendant of C. Kleiner , 78 f. For the spatial closeness of a public thesauros with a bouleuterion see Vitruvius, de architectura 5. Themelis , 51 and , Themelis , 51 f. As the place is located in the middle of the agora, it seems more likely to me that the Messenians installed a kind of hero shrine at the historical spot.

It would have been abandoned only when the cult had been of no interest any more or had fallen victim to Christianity. A hint at the point in time of abandonment will give the disturbed filling of the structure, whose finds and dating is not published so far. There, a mnema and an altar were erected in the agora where he received a hero cult with games: Wiegand , ,