Didyma
Δίδυμα | |
Location | Didim, Aydın Province, Turkey |
---|---|
Region | Aegean Region |
Coordinates | 37°23′06″N 27°15′23″E / 37.38500°N 27.25639°E |
Type | Sanctuary |
History | |
Founded | 8th century B.C.E. |
Abandoned | C.E. 1493 |
Cultures | Greek, Roman |
Satellite of | Miletus |
Site notes | |
Condition | Ruined |
Ownership | Public |
Public access | Yes |
Website | Didyma Archaeological Site |
Didyma (
Geography
The ruins of Didyma are located a short distance to the northwest of modern
The linear distance between Miletus and Didyma measures some 16 km. As well as the simple footway there also existed a Sacred Way between the city and its sanctuary which measured some 20 km in distance. This Sacred Way, built in the 6th century BC, was used for festival processions.[3] It touched the harbour of Didyma, situated 3 km northwest of the sanctuary called Panormos[4] (today Mavişehir). Along this route were ritual waystations, and statues of noblemen and noblewomen, as well as animal and mythological beast figures. Some of these statues, dating to the 6th century BC, are now in the British Museum (Room 13), excavated by the British archaeologist Charles Thomas Newton in the 19th century.[5]
The Milesians erected an altar dedicated to Poseidon 6 km southwest of Didyma. The altar was built in the first half of the 6th century BC at the southwest cape of the Milesian Peninsula. Here was the border between Ionia and Caria (according to Strabo[7]). The remains of the altar are still visible and can be easily found due to the location of a nearby modern lighthouse. Architectural members of this famous altar can be seen in the Pergamon Museum of Berlin.[8]
Names
In Greek didyma means "twins", but the Greeks who sought a "twin" at Didyma ignored the
Mythic genealogies of the origins of the Branchidae line of priests, designed to capture the origins of Didyma as a Hellenic tradition, date to the
Apollo was worshipped in nearby Miletus under the name Delphinius (the same name was also used at Delphi).[15] At Didyma, he was worshipped as Didymeus (Διδυμευς). His other names in the area were Philesios (Φιλήσιος), Helios, and Carinus (Καρινος).[16]
History
It is supposed that until its destruction by the Persians in 494 BC, Didyma's sanctuary was administered by the family of the Branchidae, who claimed descent from an eponymous Branchos (Carian: 𐊷𐊠𐊥𐋄𐊠 parŋa),[17][18] a youth beloved of Apollo.[19] The priestess, seated above the sacred spring, gave utterances that were interpreted by the Branchidae.[20] Both Herodotus[21] and Pausanias[22] dated the origins of the oracle at Didyma before the Ionian colonization of this coast. Clement of Alexandria quotes Leandrios saying that Cleochus, grandfather of the eponymous founder Miletus, was buried within the temple enclosure of Didyma.[23]
Under the Persian king
After the liberation from the Persians the Milesians began to build a new temple for Apollo, which was the largest in the Hellenic world after the temple of
In the
The annual festival held in Didyma under the auspices of Miletus were called the Didymeia. They are first mentioned at the beginning 3rd century BC. A hundred years later they were made a Panhellenic (open to all Greeks) and a penteteric festival (they took place every four years).[34] In the first half of the 1st century BC the Didymeia were banned because Miletus had supported Mithridates, in his war against the Romans. Furthermore, the sanctuary of Apollo was looted by pirates in 67 BC.[35] After Pompey had reorganized the East of the Roman Empire, the Didymeia were permitted again in 63 BC. Some years later Julius Caesar expanded the area under asylum in Didyma. Apparently the Roman emperor Caligula tried to complete the huge temple of Apollo.[36] Emperor Trajan renewed the Sacred Way between Miletus and Didyma as inscriptions prove in 101 AD.[37] His successor Hadrian visited Miletus and Didyma in 129 AD and acted as Prophet - the highest office in the sanctuary.[38] Under Commodus the Didymeia were held as the Commodeia for the cult of the emperor.
In Hellenistic and Roman times the sanctuary of Apollo flourished again. Numerous oracles of Apollo were imparted; some of them are extant in Roman inscriptions. These included inquiries and responses,
Modern investigations
When
German excavations made between 1905 and 1913 revealed all of the incomplete Hellenistic temple of Apollo and some carved fragments that belonged to the earlier Archaic temple and to associated statues.[45] After the Second World War the German Archaeological Institute recommenced the investigations at Didyma in 1962. From now on not only the temple of Apollo was explored but the whole area surrounding the temple. In this way some unknown buildings were discovered. The huge district with the Sacred Way north of the temple of Apollo was excavated by Klaus Tuchelt. There he found the supposed sanctuary of Artemis.[46] In 1979 Lothar Haselberger discovered scratched drawings on the walls in the courtyard of the temple of Apollo.[47] A closer examination brought the first ancient blueprint of at least two temples (Apollo and Artemis) back to life.[48] Under Klaus Tuchelt and Peter Schneider the Sacred Way from Miletus was investigated, especially the area outside of the sanctuary of Apollo. They found some of the stations of the procession from Miletus to Didyma.[49]
In 2003 Andreas Furtwaengler took over the directorship of the excavation of Didyma. His explorations were concentrated on the Archaic period of the Apollo temple and its close surroundings.[50] Helga Bumke succeeded him 2013. She began in 2001 the exploration of the disposal site (the so-called Taxiarchis hill) of the debris from the Persian looting in 494 BC.[51] Afterwards, also under her auspices, were the discovery of the Greek theatre in 2010/11 and during 2013 the foundations of the temple of Artemis and of another Hellenistic building, residing under a Byzantine chapel.[52]
Buildings
The temple of Apollo
The Hellenistic temple had two predecessors. The first sacred building dedicated to Apollo was erected around 700 BC. It was probably a hekatompedos, which means 100 feet long. The width of this first sekos measured 10 meters. 'Sekos' is Greek for ‘courtyard’; we can therefore deduce that the late geometric temple and its successors had never been roofed. The oldest temple of Apollo surrounded the sacred spring and the sacred laurel tree. This spring and tree formed the centre of the sanctuary for more than 1000 years.[53] From the middle of the 6th century BC the Milesians raised a new temple and constructed a new altar for Apollo. Alas, of this temple only the foundations of the sekos wall survived. Though as a lot of late Archaic column fragments were found it was likely a Dipteros, which means the sekos was surrounded by two rows of columns. These Ionic columns were partly ornamented with reliefs like the columns of the temple of Artemis in Ephesus. In the western half of the sekos the remains of a small temple were found, the so-called Naiskos, which housed the cult statue of Apollo. The sacred spring in its original location was already dry by the 6th c. BC and had diverted its position to the eastern half of the sekos.[54] In front of this late Archaic temple was a circular building erected to surround the altar for Apollo, which, according to Pausanias,[55] was made of blood and ashes of the sacrificed animals. This circular building with the conical altar inside was used until the end of antiquity, whilst to the east and south of the temple stood a stoa for storing some of the famous donations of Apollo.[56] The ramifications for the temple after the Ionians lost the naval battle off of the islands of Lade in 494 BC were that most of the buildings of Didyma were heavily damaged by the Persians. The planning for the new Hellenistic temple started after 334 BC. The Milesians resolved to build one of the greatest temples ever made. This goal was not really reached, but they built a temple with a unique plan. The temple of Apollo was clearly planned according to ritual requirements. Though at this present moment, the exact usage and function can only possibly be a matter of conjecture.[57] The temple certainly attained the ambition of being one of the largest ancient temples ever built, its crepidoma with 7 steps measures almost 60 by 120 meters and the stylobate 51 by 109 meters. The temple building itself was surrounded by a double file of Ionic columns, each one of them 19.70 meters high. This consisted of 10 columns along the shorter sides and the 21 columns filling the longer sides, though not all of these were erected even by the end of antiquity. Above the columns followed the architraves with the frieze. The frieze is especially famous as it housed the impressively monumental heads of Medusa.[58]
The entrance was at the east side. With a
Between the two tunnel exits in the sekos a monumental staircase leads up to three openings into a room whose roof was supported by two columns on the central cross-axis. Among these three doors were placed two Corinthian half columns, whose spectacular capitals originally survived but during the First World War they were unfortunately destroyed. The room with the two central columns opened to the east to the great impassable portal. To the north and south of this hall two stairwells existed. In inscriptions they were called "labyrinthoi", probably because of their ceiling decoration showing a meander pattern. These labyrinthoi lead to the roof of the temple and their function is not yet clear.[65]
The oracular procedure so well documented at Delphi is almost unknown at Didyma and must be reconstructed on the basis of the temple's construction. The priestess sat above the oracle spring and was inspired by Apollo. The prophet announced the oracle probably from the room with the high and impassable threshold. The answers were delivered, as in Delphi, in classical hexameters. But at Delphi, nothing was written; at Didyma, inquiries and answers were written and some inscriptions with them were found. In Didyma a small structure, the Chresmographion featured in this process; it was situated outside the temple because according to inscriptions it was used for storing architectural members for the temple there.[66]
Although the construction work continued for over 600 years the temple of Apollo was never completed. But the main body of the temple itself had been completed around 100 BC. In the following centuries Miletus continued to erect the columns of the colonnade. The columns of the eastern façade were built during the reign of emperor Hadrian. The western facade was completed too and some columns on the flanks. The roof was also never entirely finished; the temple lacked the pediments.[67] There were also other parts of this huge temple which remained unfinished. Therefore, this building is totally unique in
This perplexing enigma was eventually unravelled in 2012. It had been clear that the drawing on the western sekos wall would also suit to the rediscovered fragments of architectural members from the temple of Artemis also. So the Hellenistic temple of Artemis was designed with Apollo's naiskos as a model, drawn upon the wall behind the naiskos in the 2nd century BC. The only existing problem was to find a foundation with the width of the drawing (10,71 meters).[70]
The temple of Artemis
The foundations of the temple of Artemis were discovered in 2013 directly behind the mosque and former Greek Orthodox church of Saint Charalambos 100 m north of the temple of Apollo. In contrast to the temple of Apollo the foundation of the temple of Artemis is orientated exactly East-West, as it is common for most Greek temples.[71] The remains of the foundations show that the temple had the dimensions of 31,60 meters long and 11,50 meters wide. The extant limestone blocks prove that the temple of Artemis had three rooms. Parts of its superstructure came not to light in situ. After the excavations the foundations were reinterred after each campaign, so today nothing is visible of them. It is not altogether clear if the temple of Artemis was orientated to the east or to the west because its altar has not yet been found. During excavations at the east side came no remains of the altar to light, and the area in front of the west side has not yet been excavated. So it is more likely that the temple was orientated to the west because generally the altar was situated in front of Greek temples. This supposition is strengthened by the fact that the two most famous temples of Artemis in Asia Minor, at Ephesus and at Magnesia ad Maeandrum, were also faced to the west. [72]
During excavations in 1994, to the south of the mosque, an Ionic architrave and frieze blocks of an unknown building had been excavated. These blocks of white marble bear almost the same pattern and size as architrave and frieze from the Hellenistic naiskos of Apollo. Therefore, it seemed likely they belonged to the elusive and tantalising temple of Artemis because of the twinning stylistic components. But this idea was only proven by Ulf Weber in 2012. The architrave and frieze blocks from the Artemis temple are deeper and wider than the ones from Apollo's naiskos. A cornice block (consisting of geison and sima), already found in 1909, but first investigated in 2012 belongs to them. It was the keystone to solve the riddle.[73]
For architrave, frieze and cornice are derived from a wider temple than the naiskos. Further they match perfectly to the construction drawing in the sekos. Finally this construction drawing matches the proportions of the new temple foundation. That means the Ionic temple of Artemis had four front columns and its length was exactly three times longer than its width.[74] Another difference between the naiskos of Apollo and the temple of his sister Artemis concerns the time of their construction. The ornamentation of the naiskos can stylistically be dated around 300 BC, but the ornaments of the temple of Artemis date in the 2nd century BC. Hence the date of the new temple is known, but though it seems likely that it was dedicated to Artemis there remains speculation, especially as no inscription was found on the architectural members?[75]
Older inscriptions from the 6th century BC show that beside Apollo, both Artemis and
In the end these results contradict Klaus Tuchelt's view that the sanctuary of Artemis was situated west of the sacred way, as Helga Bumke had some years ago already suggested.[77]
Sacred Way with the Roman baths
The Sacred Way inside the sanctuary of Apollo was excavated under Klaus Tuchelt. He found the remains of different buildings from the
The Roman baths at the end of an alley were erected in the 2nd century AD. Rudolf Naumann investigated them and found impressive mosaics in the entrance hall, the apodyterium. It was followed by the frigidarium, the tepidarium and caldarium. The baths were used until the 6th/7th century AD, as were other buildings along the Sacred Way.[79]
Stadium
Parallel to the southern colonnade of the temple of Apollo was situated a stadium which dates from the Hellenistic period, though athletic agons were probably held there earlier. The steps of the temple's crepidoma served as seats for the spectators on the northern side of the stadium. Upon these seven steps are engraved many „topos inscriptions".
That means the spectators marked their seats engraving their names. As these inscriptions are also found on the southern part of the western colonnade it seems likely that the stadium was longer than the south side of the temple of Apollo. The average stadium length was usually about 190 meters (one stadion). The seating on the southern side of the stadium consisted of tiers of limestone blocks with seven or eight steps. The remains of a device for starting the contests are extant near the southeast corner of the Apollo temple.[80]
Astonishingly, the blocks of the southern tier of the stadium were reused for the cavea of the theatre in the second half of the 1st century AD. One can but assume that the music agons became more important and influential than the athletic ones.[81]
Theatre
The remains of the theatre came to light during 2010 and 2011. The walls, stairs and steps of the cavea were a totally unexpected find. Evidence that the theatre arose in the second half of the 1st century AD is indicated by the find of a coin dating from the time of the Roman emperor Nero and a lot of sherds from the same period. Then the cavea had a diameter of 52 meters and could receive 3000 spectators. Later in the first half of the 2nd century AD it was enlarged to a diameter of 61 meters and 4000 spectators would have found a seat.[82]
At this present time it has not been possible to excavate the foundations of the
Other Buildings
The ancient inscriptions of Didyma testify that many more buildings existed there in
Churches
The most famous church of Didyma stood in the sekos of the temple of Apollo. Its final remains were demolished in 1925. This church was made with blocks from the naiskos and other small buildings from outside the temple around 500 AD. After a serious earthquake in the 7th century AD, a reconstruction of the three-aisled basilica was erected. In the 11th century AD, another earthquake occurred and the church in the sekos collapsed. This was replaced by only a small chapel which was used for the Christian cult.[87] Another early Christian church was constructed 100 meters north of the temple of Apollo, at approximately the same location where today the mosque stands. This church also employed the use of ancient blocks salvaged from the temple of
More chapels or churches surely existed in Byzantine Didyma because it was the seat of a bishopric, but about this age little is known. Some of these Byzantine churches either fell into disrepair or used as animal pens after the area was abandoned in the 16th century and reused by the newly settled Greeks at the end of the 18th century when the quarrying of the temple marble became a profitable trade.[90]
See also
Notes
- ^ Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 11. 14. 60-64. 105.
- ^ Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 13. 57.
- ^ Tuchelt, K. (1991). Branchidai-Didyma, p. 38-39; Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 259-275.
- ^ The archaeological research project of Panormos
- ^ British Museum Collection; Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 111-114. 120-121. 128-132. 260-275.
- ^ British Museum Highlights
- ^ Strabo, Geographica 14.1.5.
- ^ Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 33-34. 234-236.
- JSTOR 283217.
- JSTOR 283217.
- ^ Tuchelt, K. (1991). Branchidai-Didyma, p. 9-10; Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 244-246. 288.
- S2CID 159818455.
- ^ Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 34-35.
- ^ Based on the suggestion in Strabo that the Magnesians came from the region round Mount Didyma in Thessaly and erected in their new home a temple to Dindymene, "Mother of the Gods", i.e. Cybele. See Wilamowitz-Moellendorff, Ulrich von (1895). "Die Herkunft am Magneten-um-Maeander". Hermes. 30: 181.
- ^ Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 129-132.
- ^ APOLLON TITLES theoi.com; Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 34. 107.
- JSTOR 639826. Note 1.
- ISBN 9789004152816.
- ^ Strabo, Geographica, 14.1.5; Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 34. 60-61.
- ^ Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 121-123.
- ^ Herodotus, Histories, 1.157.3.
- ^ Pausanias, Description of Greece, 7.2.6.
- ^ Clement Alexandrinus, Protrepticus, 3.45.2-3.
- ^ Pausanias, Description of Greece, 2.10.5; Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 62.
- ^ Parke reports that the adyton is normally dry today; Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 60-64.
- ^ see Strabo, Geographica 17,1,43; Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 14.
- ^ Vitruvius, De architectura, 7 praef. 16; Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 73. 79-80.
- ^ Pausanias, Description of Greece, 8.46.3; Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 26. 62. 204. 226.
- ^ Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 14. 113-114.
- ^ Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 113.
- ^ Pliny the Elder, The Natural History, 6.18.
- JSTOR 639826. Note 2.
- ^ Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 113-114.
- ^ Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 302-305.
- ^ Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 25.
- ^ Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 72. 152. 167.
- ^ Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 194-196. 260-263.
- ^ Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 301.
- ^ Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 253-254. 291-292.
- ^ Robert Parker, reviewing Fontenrose 1988 in The Classical Review New Series 39.2 (1989), p 270.
- ^ Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 35-37.
- ^ Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 37-42.
- ^ Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 16. 41-42. 67-69.
- ^ public domain: Chisholm, Hugh, ed. (1911). "Didymi". Encyclopædia Britannica. Vol. 8 (11th ed.). Cambridge University Press. pp. 207–208.; Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 9-29. 43-56. 71-85. 138-173. One or more of the preceding sentences incorporates text from a publication now in the
- ^ Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p.174-240
- ^ Tuchelt, K. (1991). Branchidai-Didyma, p. 24-38; Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p.241-259.
- ^ Haselberger, Die Bauzeichnungen des Apollontempels von Didyma (Deutscher Kunstverlag), 1983; "Antike Planzeichnungen am Apollontempel von Didyma" Spektrum der Wissenschaft, 1985; "Aspekte der Bauzeichnungen von Didyma", Revue archéologique, 1991
- ^ Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 279-281.
- ^ Tuchelt, K. (1991). Branchidai-Didyma, p. 38-50; Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 259-276.
- ^ Furtwängler, A. E. (2009). Didyma: Ein Überblick über die jüngeren Forschungen, Colloquium Anatolicum 8, p. 1-21; Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 286-306.
- ^ Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 275-279.
- ^ Bumke, H. (2015). Aktuelle Forschungen in Didyma. In: Anatolien - Brücke der Kulturen. p. 325–343; Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 307-321.
- ^ Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 26. 199-206. 245-246.
- ^ Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 161-162. 212-218. 227-228. 286-290.
- ^ Pausanias, Description of Greece, 5.13.8–11.
- ^ Weber, U. (2015) Der Altar des Apollon von Didyma. In: Mitteilungen des Deutschen Archäologischen Instituts, Abteilung Istanbul. vol. 65, p. 5–61; Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 196-201.
- ^ Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 14-15. 60-64. 244. 276-279.
- ^ Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 110. 163-167.
- ^ Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 97-102.
- ^ http://www.smb-digital.de/eMuseumPlus?service=ExternalInterface&module=collection&objectId=698371&viewType=detailView Relief with the cult statue
- ^ Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 222-228. 236.
- ^ "[Monnaie : Bronze, Milet, Ionie, Balbin]".
- ^ Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 24-26. 204-207.
- ^ Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 22-24.
- ^ See the corresponding parts in: Wiegand, Th., Knackfuß, H. (1941) Die Baubeschreibung, Didyma 1; Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 54. 100-101. 202-204.
- ^ Günther, W. (1971) Das Orakel von Didyma in hellenistischer Zeit; Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 121-123.
- ^ Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 148-154.
- ^ Peschlow-Bindokat, A. (1981). Die Steinbrüche von Milet und Herakleia am Latmos, Jahrbuch des deutschen archäologischen Instituts, vol. 96, p. 157–214; Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 78-80. 169-172.
- ^ Haselberger, L. (1983). Bericht über die Arbeit am Jüngeren Apollontempel von Didyma, Mitteilungen der Abteilung Istanbul, vol. 33, p. 90-123; Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 279-281.
- ^ Bumke H. (2015). Didyma. Bericht über die Arbeiten der Jahre 2010-2013. In: Archäologischer Anzeiger, vol. 2015/1, p. 112-119; Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 280-281.
- ^ Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 106-108.
- ^ Bumke H. (2015). Didyma. Bericht über die Arbeiten der Jahre 2010-2013. In: Archäologischer Anzeiger, vol. 2015/1, p. 119-124; Breder, J., Bumke, H. (2016). Die Kulte von Didyma im Licht neu entdeckter Bauten. In: Antike Welt, vol. 2, p. 52–60; Weber, U. 2020. Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 314-317.
- ^ Bumke H. (2015). Didyma. Bericht über die Arbeiten der Jahre 2010-2013. In: Archäologischer Anzeiger, vol. 2015/1, p. 112-119; Weber, U. 2020. Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 282-283. 310-312.
- ^ Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 134-135. 312-316.
- ^ Weber, U. (2015). Ein zweiter hellenistischer Naiskos im Apollonheiligtum von Didyma? (Kurzfassung). In: Koldewey-Gesellschaft, Bericht über die 48. Tagung für Ausgrabungswissenschaft und Bauforschung, p. 169-171; Weber, U. 2020. Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 313.
- ^ Tuchelt, K. (1973). Vorarbeiten zu einer Topographie von Didyma, Mitteilungen des Deutschen Archäologischen Instituts, Abteilung Istanbul., Beiheft 9, p. 32-37; Bumke, H. (2015). Aktuelle Forschungen in Didyma. In: Anatolien - Brücke der Kulturen. p. 325–343; Weber, U. 2020. Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 318-320.
- ^ Tuchelt, K. (1991). Branchidai-Didyma, p. 24-38; Bumke, H. (2006). Die Schwester des Orakelgottes. Zum Artemiskult in Didyma. In: Mylonopoulos, J., Roeder, H., Archäologie und Ritual, p. 215–237; Weber, U. 2020. Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 266-268.
- ^ Bumke, H. (2006). Die Schwester des Orakelgottes. Zum Artemiskult in Didyma. In: Mylonopoulos, J., Roeder, H., Archäologie und Ritual, p. 215–237; Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 184-186. 260-268.
- ^ Naumann, R. (1980). Didyma. Bericht über die Arbeiten der Jahre 1975 - 1979, 2. Die Ausgrabungen bei den Thermen in Didyma. In: Mitteilungen des Deutschen Archäologischen Instituts, Abteilung Istanbul., vol. 30, p. 177-189; Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 256-258. 284-285.
- ^ Wiegand, Th., Knackfuß, H. (1941) Die Baubeschreibung, Didyma 1, p. 132. 140-141; Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 302-304.
- ^ Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 302.
- ^ Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 295-301.
- ^ Bumke, H. (2013). »Kulte im Kult« – Der sakrale Mikrokosmos in extraurbanen griechischen Heiligtümern am Beispiel von Didyma – Erste Ergebnisse. In: Kölner und Bonner Archaeologica, vol. 2, p. 181–187; Bumke H. (2015). Didyma. Bericht über die Arbeiten der Jahre 2010-2013. In: Archäologischer Anzeiger, vol. 2015/1, p. 125-146; Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 254-255. 301-304.
- ^ Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 81-84.
- ^ Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 172. 308-310.
- ^ Bumke H. (2015). Didyma. Bericht über die Arbeiten der Jahre 2010-2013. In: Archäologischer Anzeiger, vol. 2015/1, p. 146-155; Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 307-310.
- ^ Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 144-145. 204-211.
- ^ Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 89-92.
- ^ Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 229-234.
- ^ Wiegand, Th., Knackfuß, H. (1941) Die Baubeschreibung, Didyma 1, p. 29-45. 142-149; Bumke H. (2015). Didyma. Bericht über die Arbeiten der Jahre 2010-2013. In: Archäologischer Anzeiger, vol. 2015/1, p. 156-167; Weber, U. (2020). Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart, p. 36-42.
Further reading
- Jan Breder, Helga Bumke: Die Kulte von Didyma im Licht neu entdeckter Bauten In: Antike Welt. 2016/2, p. 52–60.
- Helga Bumke, Jan Breder, Ivonne Kaiser, Bettina Reichardt, Ulf Weber: Didyma. Bericht über die Arbeiten der Jahre 2010-2013. In: Archäologischer Anzeiger. 2015/1, p. 109–172.
- Helga Bumke: Aktuelle Forschungen in Didyma. In: Anatolien - Brücke der Kulturen. 2015, p. 325–343.
- Helga Bumke (Ed.), 2022. Der archaische Heiligtumsbefund vom Taxiarchis-Hügel in Didyma. Teilband 1: Grabungsstratigraphie, archäologischer Kontext und topographische Einbindung.
- Helga Bumke (Ed.), 2024. Der archaische Heiligtumsbefund vom Taxiarchis-Hügel in Didyma: Teilband 2: Das Fundmaterial aus den archaischen Kontexten des Taxiarchis-Hügels, Teil 1.
- Joseph Fontenrose, 1988. Didyma. Apollo's Oracle, Cult and Companions, (Berkeley). Catalogue of Didyman inquiries and responses, translated.
- Andreas E. Furtwängler, Didyma: Ein Überblick über die jüngeren Forschungen. In: Colloquium Anatolicum 8, 2009, p. 1-21.
- Robin Lane Fox, Pagans and Christians 1986: Chapter 5.
- Wolfgang Günther, with a contribution by Rudolf Haensch, 2023. Inschriften von Didyma. Supplement.
- Glenn Maffia, 2018. Faint Whispers from the Oracle.
- H. W. Parke, 1985. The Oracles of Apollo in Asia Minor.
- Emmanuel Pontremoli, Bernard Haussoullier, 1904. Didymes. Fouilles de 1895 et 1896.
- Stefan Pülz, 1989. Untersuchungen zur kaiserzeitlichen Bauornamentik von Didyma, Mitteilungen des Deutschen Archäologischen Instituts, Abteilung Istanbul Beiheft 35.
- Alfred Rehm, 1958. Die Inschriften, Didyma 2.
- Klaus Tuchelt, 1973. Vorarbeiten zu einer Topographie von Didyma, Mitteilungen des Deutschen Archäologischen Instituts, Abteilung Istanbul Beiheft 9.
- Klaus Tuchelt, 1991. Branchidai-Didyma.
- Walter Voigtländer, 1975. Der jüngste Apollontempel von Didyma. Geschichte seines Baudekors, Mitteilungen des Deutschen Archäologischen Instituts, Abteilung Istanbul Beiheft 14.
- Ulf Weber: Der Altar des Apollon von Didyma. In: Mitteilungen des Deutschen Archäologischen Instituts, Abteilung Istanbul. vol. 65, 2015, p. 5–61.
- Ulf Weber, 2020. Das Apollonheiligtum von Didyma - Dargestellt an seiner Forschungsgeschichte von der Renaissance bis zur Gegenwart.
- Theodor Wiegand, Hubert Knackfuß, 1941. Die Baubeschreibung, Didyma 1 (The prime archaeological report).
External links
- Encyclopedia Iranica, "Didyma" Archived 2007-04-30 at the Wayback Machine
- Didyma Apollon Temple Turkey
- Livius Picture Archive: Didyma (Yenihisar) Archived 2008-09-20 at the Wayback Machine
- Site of Didyma
- Richard Stillwell, ed. Princeton Encyclopedia of Classical Sites, 1976: "Didyma, or Branchidai (Didim, previously Yoran) Turkey"
- Rather exhaustive picture series of Didyma
- Project Perseus - The major Anatolian sanctuary dedicated to Apollo
- Official website, bilingual
- German website on Didyma