User:Agmalo23/Heraion of Argos

2Alison Maloney - Heraion of Argos - Outline


 * 1) Overview
 * 2) Note: rewrite some of what is already there, get rid of extensive discourse on dedication to Hera
 * 3) Overview of location, history, religious and cultural significance, excavations
 * 4) Note: the overview/intro will be representative of what you can find in the article; I’m looking to get rid of the extensive discourse on the connection to Hera and more about a survey of the sacred space
 * 5) The location - new section
 * 6) Where it is located
 * 7) Located centrally, high visibility in Argos, Greece
 * 8) “The second indication of the emergence of Argive hegemony is the construction of the Argive Heraion ca. 725 on a site some 8 km from Argos and closer to Mycenae, Berbati, and Dendra” (Morgan 84)
 * 9) What is it like there: visibility, wildlife/nature
 * 10) *Note: this section will describe the physical location of the area. Here, things like geography, climate, and other features of the physical area can be discussed.
 * 11) History - Revise and Add info
 * 12) Make history actually about history (unlike what is currently in wiki article) (who created it, used it, etc)
 * 13) Activity in 10th century BCE - 8th Century BCE
 * 14) Evidence of worshipping, Mycenaean tomb connection, discussion of Mycenaean involvement there, Heraion, not argive by foundation, was a meeting place for diff. Groups in the plain until 460s when argos destroys Mycenae and Tiryns
 * 15) Creation of terrace
 * 16) 9th-around 7th Century BCE: building of temple of Hera over the Mycenaean Megaron, how Argos was forging an alleged connection between Mycenae and themselves for prestige, sparing of the rest of what was already there
 * 17) “Such ancestor worship has convincingly been interpreted as an assertion of community rights, real or perceived (especially over territorial issues), invoking supposed ancestral practice and generally using the most politically convenient perception of the past to legitimate a desired present situation” (Morgan 85)
 * 18) “What we assume to be the ‘received doctrine’ on the Heraion is, in fact, a vast artifical edifice constructed from individual inferential bricks” (Hall 579)
 * 19) The Heraion and further development from 7th to 5th Century BCE
 * 20) Marking end of Argos’ territory, how it became a symbol
 * 21) “The heraion was not the exclusive extra-urban sanctuary of argos but rather something approaching a confederate sanctuary for all the communities of the Argive plain” (Hall 613)
 * 22) The Heraion’s later decline upon enforcement of no paganism
 * 23) *Note: this section can discuss the Heraion’s origins, discuss complications as Argos took over and rebranded it as a symbol for their state, and the effects of this for the space, and later its decline
 * 24) Excavations - add to this section (new edit)
 * 25) Add to this section - Add citations for Thomas Gordan findings in 1800s and Heinrich Schliemann
 * 26) Use “Investigations at the Heraion of Argos, 1949”
 * 27) Excavation findings
 * 28) Dedications “consist largely of pottery, small metal items, and votives such as female figurines and koulouria appropriate to the worship of Hera; large pieces, including tripods and armor, are rare and were probably reserved for display at interstate sanctuaries” (Morgan 84)
 * 29) Shift in types of stuff left there to more wealthy things
 * 30) Excavation meanings: Use The Significance of Votive Offerings in Selected Hera Sanctuaries in the Peloponnese, Ionia, and Western Greece.
 * 31) What you can do there now/recent research
 * 32) *Note: This section will have to be expanded upon, adding citations and perhaps some more details for the 1800s finds. Can also discuss the more detailed investigations in the 1900s, who did them, what they found and concluded from findings
 * 33) Features of the Buildings - new section
 * 34) What was there before Argos came in
 * 35) Was near old Mycenaen citadel and tombs
 * 36) Discussion of addition Argos added to the already established sacred space
 * 37) Different materials, discussion of the terraces, wooden materials
 * 38) Terraces/stoas
 * 39) *Note: Use several sources from annotated bibliography to discuss the discourse on the layout of the buildings, their styles, purposes of different terraces; also discuss the significance of such strategic placements of the buildings, size, materials, etc.
 * 40) Particularly use source: “Terrace, Tombs, and the Early Argive Heraion”
 * 41) Religious Significance and Practices - new section
 * 42) Discussion of Hera, significance---background
 * 43) Goddess of marriage--- explain the significance of this for visitors, how Argos was supposed to be her favorite, significance for family life, having kids, etc.
 * 44) Cults of Hera (Hall)
 * 45) Processions
 * 46) Cleobis and Biton: the sacred way
 * 47) How this procession was supposed to celebrate and reinforce ideas on Argos’ right to the sacred space and power
 * 48) Dedications, ceremonies that took place there and what areas of sacred space used for what
 * 49) Other gods possibly worshipped here (artemis?)  - source: “Artemis and a Hero at the Argive Heraion.”
 * 50) Note: here, discussion of Hera and her connection to Argos can begin and be included. Discussion of practices on site and processions towards the site, and who was worshipped there.
 * 51) References
 * 52) Will be added to if in text citations
 * 53) Sources
 * 54) See annotated bibliography that was started
 * 55) Will keep some sources there if original stuff for that part not deleted

Paragraphs

2. A draft paragraph from your article. It should be either new content or a total overhaul of an existing paragraph that you plan on cutting or rewriting.

New paragraph in new section on the location of the Argive Heraion

The Location

Located in the Argive Plain in the Northeastern part of the Peloponnesian peninsula, the Heraion at Argos stands on the lower hills leading up to Mount Euboea. Around five miles from the city of Argos, three from Mycenae, and six miles from Tiryns, the Heraion remained accessible to inhabitants of the plain through a variety of walking trails that brought the surrounding enclaves together for worship and sacred games. The chosen area where the Heraion stands today is not completely flat. The Argives constructed a massive retaining wall and terrace for a better space at the time of construction. The river Eleutherion runs close enough to the sacred site, providing water for cleansing rituals and sacrifices.

Construction and Development

Construction of the Argive Heraion took place over several centuries, with new additions and replacements being regularly added. The first structure, the Old Temple Terrace, dates to the 8th Century B.C.E. Measuring 55.80 x 34.40 m, the rectangular terrace is the oldest feature of the Argive Heraion. The pottery found at the base of the terrace suggest that this structure was built by the Argives. Builders created the walls using large stones of different shapes in a style similar to Mycenaean citadels which had immense walls built in the Cyclopean style. This connection may not be purely coincidental; during this period, there was an increased emphasis in honoring and mirroring heroes of the past, particularly the Mycenaeans, a developed civilization before the Greek Dark Ages (significance of votive offerings 77). Such imitation in Mycenaean style, and the proximity to Mycenaen tombs, suggest to some scholars that the then developing Argos was forging ties to the revered Mycenaean civilization to establish legitimacy and secure power in the Argive Plain with these methods. A temple stands on the upper terrace as well, though the exact date of its creation is difficult to pinpoint since only a small part of it remains today. Researchers have suggested it could be from the end of the 7th century since it is built in a style similar to other temples of that time.

The next major development to this scared space occurred later in 6th century B.C.E. with the construction of stoas and the Heriaon’s Hestiatoriaon. The larger stoa, often called the North Stoa, stretches 62.10x10 x 9.20 meters and was built in the early 6th century. The second stoa, named the North-East Building, is smaller and is 20.60 x 6.90 meters. It was built later than the North Stoa, most likely mid-century. The end of the 6th century saw the construction of the West Building, or the Heriaon’s Hestiatoriaon.

The fifth century BCE consisted mainly of remodeling of this sacred sanctuary, particularly in the Heraion’s lower terrace. The Argives constructed a stairway to connect the long North Stoa to its shorter counterpart, the North-East building. A rectangular building, dated to this century, also was added. Another stoa, the South Stoa, and a stairway connected to it were constructed under the south side of the terrace as well. The Old Temple, previously standing from the 8th century, was destroyed in 423 BCE. Amandry hypothesizes that plans for its reconstruction began around mid century, and a new temple, the Classical Temple was built not long after.

NOTES

The Significance of Votive Offerings in Selected Hera Sanctuaries in the Peloponnese, Ionia, and Western Greece - Baumbach


 * Book: Apuleiuss and Pausanias texts describe some sanctuaries for Hera, Pausanias describes the Heraion in some detail
 * Lit evidence is important, but for finding more about Hera’s cult formation and practices look at material evidence
 * Study aims to test the uniformity of the cults
 * “Since, according to ancient religious beliefs, all votive offerings had to remain in the sanctuaries once they had been dedicated, a vast amount of material has survived which can be evaluated in such a study” (Baumbach 1)
 * “Votive offerings were dedicated together with prayer and sacrifice in order to establish a relationship between man and god” (1)
 * Votives not like sacrifices, were meant to last in the space they were dedicated in
 * “Both archaeological and literary evidence show that almost everything could function as a votive offering” (1)
 * Belief that there is no value in studying votive offerings since they are so diverse, no correlation between object and the god, more random, just to participate at the sanctuary
 * However, book argues that dedications often correlate to specific worries of visitors and what the cult promoted, here book uses votive offerings used as a way to study cults
 * Two types of votive offerings: purpose made and secular
 * Purpose made: items specifically made to be a votive
 * Secular: not initially meant for dedication initially but still dedicated (3)
 * Three main dialogues votives can reflect: panhellenic, polis, private
 * Panhellenic: compare votives to other sanctuary findings
 * Polis: study by looking at how many of same type of votive
 * Private: gives information about the individual
 * Also be aware dedications not just for religion, also can be used to stand for power, boosting a state’s prestige and sense of wealth to others
 * Tells about social status
 * Not all cheap dedications were given by people of lower socioeconomic status, sometimes they were just what a group collectively tended to give
 * Here: studying how votives can tell about cults of Hera
 * In dialogue with Hera
 * Ancient greeks gave specific functions to places, “it shows that, either due to literary and religious tradition or political interest, the Greeks carefully differentiated in the shaping of their sanctuary (and thus of their polis) by stressing certain characteristics of the deity” (6)
 * “Hera appears as a multifunctional goddess, whose panhellenic status as a wife of Zeus and ‘queen’ of the gods stands behind her functions as protectress of childbirth, growing up, and marriage, which are stressed in certain cults” (6)
 * “Due to these functions, Hera is a goddess reflecting crucial aspects of the life of the polis and its inhabitants. Thus, she is ideal for a study that tries to examine the levels of religious dialogue between man and god” (6)
 * Hera’s cults did not consist of only women, “There is evidence that also men were among her worshippers, which as we shall see, probably derives from her military concerns and her function as a protectress of growing up. Thus, her cult concerned all members of the polis” (6)
 * Method of Analysis
 * “As the Argive and Tirynthian Heraia are both placed in the Argolid, their analysis not only brings out characteristics of each sanctuary but also provides information about the peculiarities of the Hera cult of the area” (6)
 * Argive Heraion is oldest cult of Hera, other sanctuaries developed from this one
 * Waldstein excavated Heraion in 1892, dated findings to second millennium BC, these findings were incorrect, but it is still believed that Heraion is on of earliest sites for Hera
 * The Argive Heraion section in book
 * Introduction
 * Topography
 * Is found around 8 km north of Argos
 * Sits on one of the lower hills of Mt. Euboea
 * “It occupies three artificial terraces and provides a commanding view of the Argive plain” (74)
 * History of archaeological research
 * Site found by General Gordon in 1831
 * Gordon also did excavations on the Second Temple Terrace briefly
 * 1854, Bursian and Rangabe come with him briefly
 * Concentration on the Second Temple Terrace
 * Digging of a trench around temple
 * Schliemann also digs there, but investigates the Old Temple Terrace
 * 1892-1895: more organized archaeological excavation under Waldstein under the American School of Classical Studies at Athens
 * 4 trips, book published that investigated votive sand remains of architecture there
 * 1925-1928 more research by blegen, “who examined Bronze Age cemeteries and settlements in the immediate vicinity of the sanctuary” (74)
 * Also found shrine to west of main site
 * Caskey and Amandry dig in 1949 after the finding of many votives under the East building
 * No more excavations since
 * “The Old Temple was studied by Amandry, Kalpaxis, Stron, and, most recently, Billot, whereas the evidence of its classical successor was re-examined by Pfaff.
 * Early History of the site
 * Oldest evidence from the Heriaon is from the Helladic period
 * settlement had existed on Heraion before South Stoa and Old Temple Terrace
 * “Middle Helladic pottery and cist graves at the Heraion indicate that the site was occupied in the succeeding period as well” (76)
 * Late Helladic III Period: houses exists there from this time, Mycenaean terracotta rhyton, statues, not conclusive whether these had religious purposes
 * Post-mycenaean: two pins from Sub-Mycenaean and Protogeometric periods
 * Could also have been dedicated after, cannot be said this is when cult activity began at the Heraion
 * “The first evidence which can securely be related to the sanctuary is provided by a noticeable increase in the numbers of dedications during the Middle Geometric II period, i.e. the first half of the 8th century BC, to which the earliest published pottery from the Heraion belongs” (76), Hagg suggests this
 * There is some ambiguity around when the site could have founded as a center for cult activity, only some of the pottery has been published “there might be further evidence for early cult activity among the unpublished material” (76) --- could have also started Late Helladic III period as Strom suggests
 * The sanctuary’s architectural development
 * 8th century bce
 * Oldest part of Heraion is the Old Temple Terrace, “in upper area of the tenemos. It is rectangular and measures 55.80 x 34.40 m.”
 * Walls are made of large stones, different forms and shapes of the stones “that recall the ones of the Mycenaean citadels at Tiryns and Mycenae” (76)
 * Shards of pottery from the late geometric period suggest that the terrace is from the 8th century BCE
 * Is designed in style of Cyclopean architecture
 * “Its date of construction falls into a period of time when the Greeeeeks increasingly referred to their heroic past as shown by the cult activity at the Mycenaean tombs that are placed in the immediate vicinity of the Heraion. Since, as it has been suggested, establishing links with the past could be used as a means of proving legitimation, the construction of the terrace states the claim of a local elite or community on the site of the Heraion” (77)
 * Terrace built by the archives, as suggested by the pottery found there
 * “Since, unlike Tiryns and Mycenae, Argos lacked conspicuous remains, the establishment of the Heraion in the vicinity of the tombs and the erection of the psuedo-Mycenaean terrace both served as a means of linking it with the heroic past on the basis of which its hegemony over the area of, and around, thee sanctuary could be justified” (77)
 * 7th Century BCE
 * Oldest temple os on the upper terrace
 * “However, since only a small part of the southern stylobate is preserved, it can be neither reconstructed nor dated with certainty” (78)
 * Strom and Billot suggest the temple had columns, but Billot says it cannot be decided the exact interior arrangement
 * Built in similar style to temples built at end of the 7th century
 * 6th century BCE
 * Long stoa also called north stoa, 62.10 x 9.20 m erected during this time, early 6th century
 * Small stoa also called north-east building built
 * 20.60 x 6.90 m
 * Built to east of north stoa
 * Second quarter of the 6th century BCE
 * Hestiatoriaon (west building) built at end
 * 5th century
 * Remodelling of Heraion, concentrated in lower terrace
 * North Stoa and North-East building connected by stairway, which led to the Old Temple Terrace
 * Rectangular building called east building created
 * South stoa and stairway built under south sid eof terrace
 * Amandry hypothesizes that the classical temple planned around middle of the century
 * Old temple destroyed in 423 BCE, but this is not reason for new improvements
 * “The decision to build a new temple at the Heraion probably derived from the political and religious needs caused by the political situation in the Argolid in the 5th century BC” (78)
 * Hera as protectress of pregnancy, childbirth, growing up, women, childbirth
 * Statues of women holding doves close to chest found, either sitting or standing
 * Could be hera or aphrodite: “The presence of Aphrodite at the Heraion as a visiting goddess would be justified since she shared similar functions with Hera” (79)
 * “Standing woman with distended stomach” “Thus as already suggested by Waldstein and Chase, the presence of such a figurine at the Argive Heraion indicates that Hera had a similar function” - could be for someone before or after childbirth, or someone hoping to conceive
 * Couches: protector of marriage, childbirth, pregnancy
 * Other images for childbirth: scissors
 * Keys same: ‘alternatively, however, they might relate to Hera’s function as protecteress of the home and family, a further important cult aspect at the Heraion” (82)
 * Childcare symbols: nursing statues “the fact that they were dedicated to Hera suggests that she was also perceived as nurturer of children” (82)
 * Statues of children (see above)
 * Could have been given on various situations : “they form appropriate offerings for women hoping for pregnancy, for the pregnant and also for those who want to thank Hera for a successful birth. Besides, they might have also been given in order to put the infant under Hera’s protection” (83)
 * Seals and scarabs very much present
 * Seals from 8th and 7th centuries
 * Different shapes with abstract designs
 * Meant to be worn before dedicated
 * Disk seals of ivory
 * Scarabas have faulty hieroglyphs
 * Not made to be read or interpreted
 * Also meant to be worn before dedicated (84)
 * “Amulets are often attested in connection with pregnancy, childbirth, and infancy”
 * “According to ancient popular belief, both women in childbed and infants were threatened by various evil spirits against whom amulets were thought to offer effective protection” (85)
 * Votives of child figures
 * Most handmade figurines from the 7th and 6th century BC
 * Dog figurines found too, “dogs were often sacrificed to goddesses concerned with pregnancy and childbirth” (85)
 * “Due to her function as tutelary goddess of upbringing, Artemis is an appropriate visiting goddess of at the Heraion, since, as we shall see, Hera was also worshipped as protectress of wild animals and growing up” (86)
 * Chryselephantine state of Hebe near classical temple, made by Naucydes 430-370 BC according to Pausanias
 * Hebe was daughter of Hera and Zeus, reflects Hera’s function as goddess of marriage and of upbringing (Hebe goddess of youth)
 * Kleobis and Biton
 * The children of Hera’s priestess at Heraion
 * Cart which usually brought their mom not available, her kids pull cart themselves, mother asks to grant them the greatest blessing, the sons sleep and die in the temple
 * Similar to the story of Medea, Medea takes children to Heraion and implores Hera to make them immortal
 * “In both cases, mothers turn to Hera in order to secure the well-being of their offspring, which leads to their death. The stories reflect Hera’s power to save and take children’s lives, which, prima facie, seem to indicate her concern with growing up at both Perachora and the Argive Heraion” (86)
 * Kleobis and Biton story does not necessarily reveal anything about cult happenings, Herodotus o deos, meaning the god
 * “This shows that the view of death is used by Herodotus in an abstract sense expressing divine power in general. This shows that the view of death as a gift for men is not typical of Hera but shared by all divinities”
 * Assisting Deities
 * Ten Bes figures uncovered at Heraion, small holes suggest they could be worn before dedicated
 * Bes: god of women and children in Egypt and later Greece
 * Images probably there because Hera is connected to goddess of pregnancy, childbirth, and infancy
 * Meeting lovers image found—marriage
 * Polycletian cult statue: scepter and cuckoo bird sitting on top
 * Zeus made himself this bird when he fell in love with Hera
 * Cuckoos also decorate the sima of the classical temple (88)
 * Altar in the classical temple mentioned by Pausanias has Hebe and Heracles on it
 * Festivals (annual)
 * Commemorate Hieros Gamos of Hera and Zeus
 * “The festivals manifest themselves in certain rituals which mark the bride’s transition from childhood into adulthood and incorporate thee characteristic tripartite structure of rites of passage” (88)
 * “According to Pausanias, the water of the river Eleutherion, which ran in the vicinity of the Heraion, was used by preiestesses of the Heraion for purification as well as secret sacrifices” (88)
 * Bathing of unmarried woman before her wedding, important step in rites for preparing for the wedding day
 * Festival claimed to be like the Hieros Games at Falerii, which is described by Dionysios of Halicarnassus (89)
 * Singing by maidens, offerings,
 * Votives tell that Hera was protectoress of home and family
 * House, keys
 * “Hera’s function as protectress of the house, the area of women’s activity, connects her with the housewife and her work. Apart from being responsible for the raising of children, the housewife’s most important duties were the preparation of food and the manufacture of clothing. All these aspects are referred to by the votive offerings from the Heraion (90)
 * Terracotta show different foods (cakes, fruit, dough)
 * Making of clothing
 * Spindle whorls found “made out of faience, steatite or terra-cotta, range from about 2.5 and 5 cm in diameter, are circular in shape, and have a central hole so that they could be jammed on the spindle” (91)
 * Loom weights
 * Mini baskets
 * Dress pins (most of them date to the second half of the 8th and 7th centuries BC” (92)
 * Bronze pins “the fact that pins of this type almost exclusively occur in sanctuaries suggests that they we’re specially manufactured as votive offerings” (93)
 * Jewelry from 8th and 7th centuries mostly
 * Rings, bracelets, earrings
 * Hand mirrors form 6th and 5th centuries (94)
 * “The presence of these kinds of dedications at the Heraion indicates that the cult was strongly related to women and their concerns” (94)
 * Votives that tell Hera was protectress of agriculture and vegetation
 * More than one thousand mini terracotta hydriai, “form over fifty percent of the vases at the Heraion, indicates that they must have been important votive offerings” (94)
 * Could be related to severe drought at end of the 8th century
 * “The 7th century BC was a time of major changes in Attica, which affected the living as well as the dead: cemeteries of adults grew smaller, the number of graves declined, burial practices changed, settlements were abandoned, new sanctuaries were established, old ones used more intensively, and the decoration on pottery was significantly altered. Osborne suggests that these changes reflect a different conception of the world, in which more emphasis seems to have been placed on the individual than on the community (95)
 * Increased cult activity from this shift towards individualized worship
 * AgricultureL cattle figures: “the fact that the festivals of Hera were called Hecatombaia indicates that cattle were important scarfiicual animals at the Heraion. Thus, the figurines could have been dedicated as long lasting reminders of sacrifices” (96), people dedicated cattle figurines so that she might protect them
 * Food, wild animals, fishing
 * Concerns with fertility, pomegranate
 * Warrior figurines
 * Reflects her association as patron of Argos
 * Her concerns with the family and fertility are related to military, “as healthy offspring provides the basis for any army, Hera’s military concerns also derive from her function as protectress of pregnancy, childbirth, and upbringing” (98)
 * Bronze shields
 * “In the procession from Argos to the Heraion, which marked the beginning of festivals, not only the ox-cart of the priestess and the sacrificial animals took part but also the city’s armed youth. As suggested by de Polignac, the procession emphasizes Argos’ military strength, while, at the same time, it demonstrates its control over the Heraion and the intermediate area” (98)
 * Argos conquest of Tiryns in 465 BC
 * Building of new stuff during this time reflect many things, military victory could also be answer
 * “The fact that the Tirynthian cult image stood next to the Polycletian cult statue shows that the Hera cult in Tiryns was incorporated into the one of the Argive Heraion. In order to demonstrate the increased power of Hera at Argos, who now also ruled over the territory of Argos’ former enemy, a new temple was required. The idea that the temple and the sumptuous remodeling of the Heraion connected with it reflect Argos’ attempt to create a ‘pan-argolic’ Heraion is supported by a feature of a Polycletian cult statue” (99)
 * “The rigorous orientation of the Heraion to the south emphasized by the erection of the South Stoa and the monumental stairway, which from the middle of the 5th century BC onwards provided access to the sanctuary, ensured that the worshipped leaving the Heraion was given a view over the plain with the city of Argos in the background” (99)
 * There is no evidence for early cult image, stood in 7th century temple, lost when it burned down in 423 bc
 * Seated statues most likely depict Hera
 * One thousand eight hundred figures sitting, while four hundred stand
 * Tripods
 * “The distribution pattern of bronze tripods shows that they predominantly occur in sanctuaries of major social and political significance…they not only reflect the social status of their dedicators but also shed light on the significance of the sanctuary” (102)
 * Some on old temple terrace
 * “The paved area to the west and south of the late 7th century BC temple would have provided an ideal location for such impressive monumental dedications since they would have been visible to anyone approaching the sanctuary from a distance (102)
 * Hera as goddess of infancy, upbringing and growing up
 * Votives of geometric period portray Hera as protectress of pregnancy childbirth and growing up
 * Concern with home and family
 * In orientalising and archaic periods, protectress of agriculture and vegetation
 * Concern with home and family life, less dedications about having kids and raising them
 * Classical period
 * Most votives relate to home, family, a little about marriage
 * “Thus, the change in the pattern of the votive offerings in the classical period does not indicate the absence of these cult aspects but rather reflects the altered demands of the worshippers, who emphasizes other functions of Hera than worshippers from previous periods” (104)
 * Less classical material discovered, but this most likely because “due to its location on a hill slope, the sanctuary was heavily exposed to erosion so that the upper layers of deposition have not been preserved” (104)
 * A history of Argos to 500 BC - Kelly Chapter 1: the geography of the argive plain and the early history of Argos
 * Northeastern part of Peloponnesian
 * Hills and mountains surround Argive plain, “a flat triangular-shaped expanse of black alluvial soil which has been washed down from the surrounding mountains”
 * Not large, around 200 square km
 * Has had inhabitants since Neolithic period
 * Was its own entity in ancient times because it was surrounded by mountains, relatively cut off from other parts of the Peloponnesian but there are some parts that are more accessible
 * Very little rainfall, dry, few rivers there carry water all the time but springs provide fresh water(4)
 * Hills within the plain (5)
 * 1600-1100 BC BC Late Helladic or Mycenaean period
 * Mycenae: famous and earthy in Greece at its peak
 * Late Helladic III B period: climate change, internal struggles in Mycenaean world
 * Argos not completely destroyed though
 * However, Mycenae destroyed shortly before 1100 BC
 * However, Mycenae destroyed shortly before 1100 BC

Chapter 2 dark age Argos


 * Late twelfth to late eighth century
 * Poor, no advancement, knowledge lost
 * Argos, was small town at time still

Chapter 3: the role of Argos in dark age Greece


 * Misconception that Argos had consolidated all power in the dark ages

Chapter 4


 * Later end of 8th century, dramatic changes from the dark ages
 * Population increase
 * Emergence of polis, but also some conflict as it worked to achieve more territory
 * “In these respects and others of equal significance this was a half century of great achievement, advancement, and change. It stands in sharp contrast to the gradual development that characterized the preceding 400 years” (52)
 * “The site chosen for the construction of this temple was extremely irregular, and before a temple could be erected, a massive retaining wall, the so-called Old Temple Terrace Wall, and a terrace had to be built” (54)
 * Both the wall and terrace are still standing today
 * “The Old Temple Terrace Wall was by no means a simple structure; over fifty-five meters in length and varying in height between three and five meters in length and varying in height between three and five meters, it was composed of large, unworked blocks of stone which were laid up without mortar. The size of some stones used in its construction cannot pass unnoticed; some were as large as five meters in length and two meters high” (54)
 * “The wall is strongly reminiscent of the Cyclopean architectural style used during the Mycenaean period, which deceived the excavators of the site into believing that the wall was contemporaneous with the walls at Tiryns. In fact, however, it dates much later” (54)
 * Construction was done in the later end of the eighth century
 * Cannot assume shards from pottery dated earlier than eighth century are representative of when construction started
 * “For its day the construction of this complex was a gigantic undertaking; not since the great days of Mycenae nearly 500 years earlier had construction on such an impressive scale been attempted” (55)
 * “Moreover, since the site of this building complex was situated some five miles away from the city of Argos, a roadway must have traversed the distance between the city and the temple, and before this roadway could have been constructed, the Inachus River had to be bridged” (55)
 * The fact that Argos took this large project on shows that it was doing well financially during this time
 * “Indicative of the strength of the Argive bronze industry are the finds from the Argive Heraeum. Nearly 6,000 metal objects were catalogued from the original excavation tab the site” (59)
 * Bronze pieces from seventh century (80)
 * Argos clearly consolidating power in this period, master of the area
 * Making of Heraion for Argos was important, though worship of her had been happening before the building of the sacred space
 * “The construction of the Argive Heraeum signified a shift of Hera’s chief shrine form the city of Argos to a site located five miles away from the city. Moreover, as noted above, this was a remarkable building project; nothing comparable had been undertaken anywhere in Greece for nearly 500 years” (61)
 * Not easy to move the rocks for the wall
 * “The state that undertook this project must have been wealthy enough to bear the expense involved; but more than wealth, the construction of the Argive Heraeum required manpower, cooperation, and, above all, planning and direction” (61
 * Building the Heraion was deliberate
 * Why Heraion built
 * Increased interest in religion during the time Heraion was being built
 * “Graves of the dead were being worshipped at Mycenae, in the city of Argos proper, and especially at the site of the Argive Heraeum, where no fewer than fifteen of the fifty-two Mycenaean chamber tombs nearby were found to contain deposits dating from the late geometric period” (61)
 * Argument that “there is no evidence to prove that the Argives were aware of these tombs before they began constructing the Heraeum, and we cannot use the presence of Late Geometric deposits in these chamber tombs to prove that the site had any particular sanctity of holiness itself” (62)
 * The location was significant
 * Around five miles from Argos, three from Mycenae, and around six from Tiryns— it was relatively central in the Argive plain
 * Would be easy to accommodate everyone due to this centrality
 * Also demonstrates how confident the Argives were in their power, no concern building expensive temple five miles away
 * Priestesses chosen from aristocratic families in Argos
 * Old temple of Hera believed to be from the middle of 7th century
 * Only three or four blocks remain
 * Built from brick and wood
 * Stone columns
 * Contrast between styles of cyclopean like old temple terrace wall and the old temple of Hera
 * Shows shift in style and advancements architecturally (81)
 * 127-128: games being held at the Heraion
 * According to Herodotus early 6th century, but could have been happening earlier too

“How Argive was the Argive Heraion? The Political and Cultic Geography of the Argive Plain, 900-400 BC” - Hall

Abstract


 * "There has been a general consensus that the establishment of the sanctuary in the Geometric period served to delimit the territory of the nascent city of Argos and to establish Argive domination over the Plain, to the determinant of the neighboring communities of Mycenae and Tiryns” (577)
 * establishes : territory of Argos not all of plain, distinct cultural differences in east and west of the plain, argive heraion works with traditions of east, no major change in state of affairs until mid century 5th BC

Introduction


 * Francois de Polignac 1984 studied sanctuaries
 * Snodgrass suggested that construction of monumental temple “as the reflection of a new sense of community, in which the shared cult to a divinity of the polis might act as a badge of identity for the nascent citizen body” (578)
 * Polignac looks at extra urban sanctuaries
 * “The emplacement of the rural sanctuary forges a ‘cultic axis’ between urban (or semi urban) core and rural periphery, and this ‘cultic axis’ is physically reinforced by the solemn procession (pompe), which periodically leaves the town for the sanctuary on the occasion of the divinity’s festival” (578)
 * “The establishment of an extra-urban sanctuary to Hera on the eastern limits of the Argive Plain acts as a symbolic gesture that appropriates the Plain as the chora of the oolis of Argos, and provides a warning to the neighboring settlements of Mycenae and Tiryns against challenging that claim to supremacy” (578-579)
 * Polignanc now concedes the Heraion not Argive in making, “but rather acted as a meeting place for the various communities of the Plain until the 460s B.C., when Argos destroyed Mycenae and Tiryns” (579)
 * The heraion at this point was center of competition and place to display superiority
 * Competition of aristocratic families from various towns in plain
 * Group competition
 * Sanctuary layout and organization changes at end of 8th century---Argive, establishes the town-sanctuary axis, other cities not excluded though (579)
 * Heraion is shared sanctuary in end, but Argives had less of a role there than previously thought
 * Underestimation of role Mycenae and tiryns had in Archaic and early classical periods
 * This changes how we view heraion
 * Previously viewed as only Argos’ sanctuary
 * Confusion in literary evidence in terms of Argos and Argive
 * Greeks sometimes known as argive
 * “It is more than likely that the town of Argos took its name from the Argive Plain, rather than vice versa” (580)
 * The word “Argos” could have been used to talk about the plain, not the city
 * Argos had tendency to “overvalue their past and to blur the distinction between myth and history”

Evidence for Argive domination of the plain


 * Communities after collapse of bronze age: “isolated and introverted”
 * Argos collection of villages, not city up to 700 BC
 * Belief in Attack on Asine under Argive King Eratos
 * Last of third of 8th century
 * Argive domination evidenced by picking up of the Asinaian cult of Apollo
 * There is no evidence for destruction at Asine  (583) and Nauplia
 * Eventual taking in of smaller towns and cities for Argos but this did not start in the Archaic period, there is no evidence
 * Also evidence that argos had Thyreatid, which was very far away, suggestion that it could have all of Argive Plain
 * “This evidence cannot be taken at face value” (585)
 * Pheidon conquering areas in plain not plausible  (586)

The Extent of Argive Territory


 * Showing that a lot of the assumptions concerning how much territory Argos had could have more interpretations than one
 * Influenced by what polis should look l;ike
 * This section discusses how the territory Argos possessed in Archaic period is overestimated
 * Tiryns independent from Argos in 600 BC from pipe inscription
 * Kleomones of Sparta 494 BC is said by Herodotus that he attacked Argos, kills Argives, sacrifices at the Heraion flame comes out of breast of Hera’s cult statue, but convinces judges it came out of head to attack Argos, has priest of Hera flogged (588), later forced to retreat after resistance by slaves and women
 * Kills himself 490 BC
 * Decision to go to hera is because he failed to take Argos
 * This version is probably false, used as motif in Herodotus, other traditions


 * “It was, after all, membership in the political community that gave entitlement to land, not vice versa” (590)
 * Suggestion that those in the political unit of Argos did not have land that went across the Inakhos river, which divides Argive Plain into east and western halves, loose boundaries especially if everyone in plain living and coexisting peacefully (590)
 * Mycenae was independent until mid fifth century
 * Mythical couple defining territory in Argos (592)
 * Conclusion that expansion into plain did not occur before fifth century BC
 * “In general, for most of the Archaic period we can take the practical boundaries of Argive territory to be the Artemision range of mountains to the west, the Erasinos River/Lerna region to the south, and the Inakhos river to the east and north” (592)
 * “Establishment of the Heraion on the eastern side of the plain cannot be associated with demarcation of Argive territory in the eighth century” (592)
 * The cultic geography of the Argive plain
 * The procession of hera argeia
 * Procession had youth, unmarried women, cows
 * Cannot be sure whether festival also went with creation of sanctuary
 * Votive material appears earlier than seventh century where its unlikely that the heraion would have temple before
 * Protogeometric findings (pottery, pins, bones)
 * Could be deedications as early as geometric period, dedicated heirlooms, or non cultic
 * The descriptions in lit about procession are late, Kleobis and Biton as reported by Herodotus
 * Mom priestess of Hera, pull mom Heraion, mom asks Hera from greatest blessing, Kleobis and Biton go into temple, sleep, and die
 * “This folktale is usually adduced as evidence for the great (albeit mythical antiquity of the procession from Argos to the Heraion” (595)
 * This muth still does not provide firm evidence for procession
 * “The earliest unequivocal evidence connecting the city of Argos (as opposed to the Argive Plain more generally) to the Sanctuary of hEra comes in Pindar’s 10th Nemean Ode, normally dated to ca. 464 BC” (596)
 * Cults of Hera in the Argive Plain
 * In ancient greece, religious practices and beliefs were different based on location (596)
 * “The eastern half of the Argive plain accorded a particular honor to the goddess Hera” (596)
 * Argument that religion was different even inside the Argive plain
 * View sanctuary as part of big system for Hera
 * Kanathos spring for renewing of Hera’s virginity (597)
 * Small peak sanctuary, dedications, caves
 * Mycenae and Heraion linkage (600)
 * “In the late Bronze Age, a road ran south from the citadel of Mycenae, crossing the Khaos ravine by means of a viaduct in cyclopean masonry. It then skirt th eastern foot-hills of the Argive Plain, arriving at the Heraion” (601)
 * Shrine dedicated to Hera for certain due to dedicatory graffito of goddess on black glazed shard and the appearance of the votives (601)
 * 603 diagram of the plan of the Heraion ca 400 BC
 * “Sacred way from argos to the Heraion has been put to late eighth century (603)
 * Road from Mycenae to Heraion
 * PAVEMENT CONFINED TO WESTERN AND SOUTHERN SIDES OF TERRACE TO DISPLAY BIGGER VOTIVES (603)
 * Geometric road crossed the Revma kastrou, came from the norwest to the Heraion, comes into the temple’s eastern end where you can see the fancy votives on south and west sides of old temple terrace (603)
 * “These communities consciously linked themselves with the Bronze Age past” (604)
 * Hera had lot of functions in her worship in the argive plain (involves agriculture, farming marriage, war, growing up --- “very different deity to the one that the Homeric epics consigned as a consort to Zeus” (604)
 * Two possible hera sites in argos but not as old as sanctuaries on east szide of plain (605)
 * The archaeology of the Heraion
 * The Heraion in Myth
 * Argive takeover in 460 BC of Mycenae
 * Plutarch says Peirasos founded Hera culty at Heraion
 * Pausanias: statue of hera in heraion initially from sanctuary of Hera at Tiryns but had been transferred (610)
 * The Heraion in Epigraphy
 * Conclusion: the mid fifth century
 * Destructions of Mycenae, Tiryns, and Midea in the 460s BC: “They were almost certainly the trigger for widescale institutional changes and reorganization of the phratry system, and they should also be viewed as prompting the remodeling of the Heraion and its festivals” (611)
 * Thucydides says seventh century temple burnt in 423 BC
 * Khrysis allows torch to light garlands
 * There is level of burned wood and mudbrick on Old Temple Terrace
 * Amandry: south stoa, on terrace below second temple, is from middle of fifth century
 * Back wall of south stoa is retaining wall for terrace that second temple built, could have been some planning for second temple to be built at this time
 * Connection of heraion to argos: lit evidence and also appearance of new inscriptions
 * Reorganization of sanctuary and festival
 * Taking on neighbor’s mythology, making Io Argive when she was initially from eastern plain (612)
 * Old sacred way between Mycenae (612) goes out of use
 * New sacred way
 * Symbolied argos’ new control over sanctuary (612)
 * 470-460 BCE structural change
 * Until 460 argos did not control the Heraion
 * It was before a “confederate sanctuary for all communities of the Argive Plain” (613)

“The Old Temple Terrace at the Argive Heraeum and the Early Cult of Hera in the Argolid”


 * Mycenaean structures played role in creating architecture and cult activity
 * Terrace is rectangular with wing in west in the back that goes into the slope of the acropolis
 * Blocks are big, range in size (186)
 * These stones are found around 50 m from the terrace surface, are naturally broken apart from the bedrock (186)
 * Blocks put in were not molded, had irregular shape
 * West part of southern side of terrace is on ground; use of big blocks intermittently, smaller blocks in between these
 * Tilton looked at terrace, said it was in Cyclopean style of Mycenaeans (188) in early 1900s
 * However, author suggests that there are some differences between Mycenaean styles and Argive Heraeum
 * The Heraeum’s terrace is too long (191), also  is not segmented and irregular of shape like the Mycenaeans constructed them
 * “Nowhere in mycenaean construction are such massive and irregular blocks employed as those in the Heraeum terrace” (192)
 * No segmentation of wall constructions like Mycenaeans (192)
 * No use of large, regular shaped blocks for corners like Mycenaeans
 * Terrace at Argive Heraeum is not following style patterns of Mycenaean construction, can be considered imitation of Mycenaeans  (192)
 * Thu temple could not have been built in time of Mycenaens by Mycenaens
 * Hero and Hera Cult
 * Belief terrace came in late geometric times (193)
 * Purposeful  imitation of cyclopean style (193)
 * Hera cult established in late geometric period (193)
 * People who visited also went to tombs, visitation like going to sanctuary (194)
 * AT Tiryns, cult of Hera, connection to Mycenaeans, to their palace, belief that the cult was put there on top of the old Megaron (195)
 * Argiev heraeum built around top of small citadel (197-198)
 * Sanctuary around settlement, not tombs (198)
 * However no palace+fortifications for the citadel, only tombs
 * Monument of terrace built to “identify” citadel of Heraeum (198) in Cyclopean style
 * There were beliefs in regard to Mycenaens remains (298)
 * Why did Argives choose to build here?
 * Kelly argues that centrality determining factor, not knowledge of remains
 * Act of building Heraeum established them as esteemed city in area, was a oan-Argolic cult center (200)
 * It is reasonable to say that the tombs were known before cult founded
 * Tombs could have been known before  founding (200), may have been “catalyst” for Hera cult founding, reminder of heroic past
 * Argument that one cannot conclude that tombs and foundation of Hera cult there related until connection  between worship of heroes and Hera connected proved (200)
 * “There should be no doubt that the impact of the discovery and recognition of heroic monuments played a major role in the establishment of religious centers and religious practices during this first century in the formation of the polis” (200)
 * Old monuments and new cult foundation connection
 * Connection  formed between hero and god emphasized

“Artemis and a Hero at the Argive Heraion”


 * Subsidiary cults at argive heraion
 * “Restricted cult activity” (277)
 * Some sanctuaries just focus on one god or being but some have multiple beings worshipping (277)
 * Evidence from literature that Argive Heraion was just for Hera, however, author argues that hera and unnamed hero also worshipped here
 * Figuring out who hero is
 * Investigation Of the hero cults, tomb cults
 * Mycenaean chamber tomb burial plots near Heraion
 * Nicolas Coldstream, in a now-famous article, connected the post-Mycenaean offerings in the tombs with a heightened interest in heroes brought about by the spread of epic poetry in the 8th century b.c.3  (282)
 * Refrain from calling it hero cult because no evidence that the Mycenaeans buried there were considered heroes (282)
 * HAll and Carla Antonaccio believe that visiting gof Mycenaean tombs and worship there was not for hero cult but for honoring their ancestors (283), political motivations—they were legitimizing themselves by fabricating link between them and this successful civilization
 * Did they see them as ancestors or just anonymous heroes
 * In chamber tombs no identification of whether person hero or ancestor, skyphos identified owner as a hero (285)
 * Belief tombs accidentally discovered (285)
 * “The anonymity of the hero of our skyphos seems, in fact, to indicate that his name was simply not known, though his presence and power at the site were presumably thought significant enough for him to be recognized as a hero.” (285)
 * In the end, it must be admitted that there is not enough evidence to determine how in the 5th century b.c. an unnamed hero came to be rec- ognized and presumably venerated or worshipped at the Argive Heraion.(288)
 * The lack of such a prominent her- oon at the Argive Heraion should caution us against interpreting our hero as a comparable founding hero, especially in the absence of any literary reference to such a hero. As a final note, there is no other unambiguous evidence of hero cult at the Argive Heraion. There is, therefore, nothing by which to gauge the duration of the cult activity. Some 48 fragments of early handmade horse-and-rider figurines were found (289)
 * Artemis
 * Found inscribed block, on old temple terrace
 * From limestone (289)
 * Altar is 0.688 m long and 0.590 meters wide (289-290)
 * Max height of 0.444 m (290)
 * NO FEATURES ON ALTAR
 * Similar altars from 4th century BC (292)
 * No evidence of burning, but cannot rule it out (293)
 * Discovered on highest terrace, but stuff can move around (293)
 * Name in artemis, no inscription with who dedicated it, could be for the bigger community (293-294)
 * Artemis may have also been worshiped there due to her association with young women (294)
 * “The obvious difference is that, whereas Hera Parthenos is an aspect of a goddess who goes on to marry and is associated with the maturation of women through marriage, Artemis (at least as she figures in the cults of the Greek mainland) is the perpetual virgin, who is associated with the young.” (294)
 * “The incorporation of such offerings to Artemis within the sanctuary of Hera might simultaneously have served to emphasize the importance of the bride’s virginity before marriage. That virginity was an important precondition of the kind of legitimate marriage that was promoted by Hera is well supported by the local tradition, reported by Pausanias (2.38.2), that Hera (probably represented by her statue) bathed annually in the Kanathos spring near Nauplion to renew her virginity.” (295)
 * “In a final assessment, it would appear that the Argive Heraion was, by comparison with Olympia and the Asklepieion of Epidauros, a rather narrowly focused sanctuary, but the evidence presented here has shown clearly that ritual activity extended beyond the cult of the principal deity to embrace an anonymous hero in the first half of the 5th century b.c. and Artemis in the 4th century b.c.” (296)
 * "Pots and Politics: Ceramic Evidence for the Rise of the Argive State" -1991
 * Examines argive plain interactions in Argive plain
 * Belief that fall of Asine and building of Heraion indicate dominance of Argos in the eighth century (79)
 * Following argive pottery to better understand social setting, indicate connections between sites
 * Focus on iron age rather than just eighth century to study how Argos consolidated their state
 * Using material evidence to investigate social change
 * One issue in argive studies: how did communities interact in early iron age, a period that preceded the rise of Argos as state power (79)
 * Thee Region
 * Plain is one of only lowland plains in the Peloponnese
 * Peloponnese is triangular area, 14 km wide and 21 km in length
 * Is defined but also withdrawn from other areas due to the sea and mountains
 * Autonomous in governments and culture
 * Political separation of the east (epidaurus) from the argive plain  by the mountains
 * Area to southwest (Kynouria) during iron age had fusion of Argive and Lakonian influence but no direct connection with Argive Plain (80)
 * Plain very fertile (80)
 * Geographically definable and culturally (81)
 * Scarcity of imports before end of eighth century (81), not necessarily all isolated though
 * No good harbor for itself, using other harbors like at Nauplion and Epidauros (81)
 * Connections beyond the Argolid were “conducted largely by land, a view reinforced by the presence of Argive imports and influences at central and west peloponnesian sites” (81)
 * Population increase in iron age
 * Historical framework
 * Argos worked to achieve dominance in region, usually by “relations of dominance” not conquest, independent states existed but followed Argive policies
 * Big events in gaining power: takeover and destruction of Asine (which had own harbor and territory, people flee to new area
 * Earliest thing at
 * Heraion is late eighth century terrace where first temple stood (84)
 * Dedication and investment in making this platform is indicative of how well Argos was doing at the time as state, also showed priorities  (85)
 * Emulating the style, juxtaposition to the Mycenaean tombs indicates Argos was working to forge a right to the territory, legitimizing themselves (85)
 * Richard Tomlinson argues that Heraion was shrine for everyone to serve everyone in plain’s needs
 * Assumes that heraion on neutral ground
 * Also assumes hera  also worshipped all over all of plain, other places had access
 * Francois de Polignac: argive rural shrine
 * Marks boundary and territory of emerging Argive state
 * Viewing Heraion as “example of Argive aggressive diplomacy” (85)
 * First monumental temple created during third quarter of 7th century along with North Stoa, creation of east building and south stoa in mid 400s
 * Temple destroyed by fire and rebuilt 420-410 (85)
 * New temple had statue of hera new and reflected prosperity after conquering of Mycenae and Tiryns
 * “These developments fit well into a general pattern of post conquest revision, clarifying social status and rights in the light of the new social order, integrating cult activity, and reinforcing Argos’ dominant position on the plain” (86)
 * “These developments fit well into a general pattern of post conquest revision, clarifying social status and rights in the light of the new social order, integrating cult activity, and reinforcing Argos’ dominant position on the plain” (86)

"The Date of the West Building at the Argive Heraion" - Miller (1973)


 * Temple of Hera from the fifth century
 * West building:” large central peristyle with double colonnade to e, s, and w” (9)
 * “To the N a single colonnade screens three rooms with an entrance corridor between the western and central rooms. The couch supports, or cuttings for couch supports, in these three rooms allow their identification as dining rooms” (9)
 * West building assigned to the archaic period
 * E. Tilton dated it to sixth century BC, Weickhert: mid sixth century, Amandry: last quarter of sixth century


 * Frickenhaus and this author believe it should be a later date


 * Location, form, and orientation
 * All buildings on heraion on souther side of slope
 * Top: old temple terrace of Hera, is above the central terrace
 * Everything else i relatively flat, has new temple of harem the north stoa, northeast stoa, and the east building (9)
 * West of main terrace and lower than northwest building is the west building
 * The site was designed in archaic period to have group of buildings, bac to hill (North stoa, northeast stoa, and northwest building) (9)
 * This recreated when new temple constructed along with south stoa
 * Pattern: create a temple and have a building below it which backed onto a hill (10)
 * West building according to this theory must have been built in later phase
 * Comparison to other buildings like this at sacred sites, none of these buildings for dining are as old as the west building is supposed to be (10)
 * West building also needed the terrace wall to be there before for drainage and support of the hill (11)
 * Hypothesis west building is from last half of fifth century BC or later (11)

“The Columns and Roof of the South Stoa at the Argive Heraion” - Coulton 1973


 * Souths stoa: “best-preserved Peloponnesian stoa of the fifth century B.C., and one of the earliest anywhere with substantial remains of stone entablature” (65)

"Investigations at the Heraion of Argos, 1949" - Caskey and Amandry 1949


 * Site of the Argive Heraion was found in 1831 by General Gordon, dug there in  1836
 * In 1854, Rangabe and Bursian
 * Mycenaean tholos tomb cleared in 1878
 * American school of classical studies under Charles Waldstein in 4 visits 1892-1895
 * C.W. Blegen visited 1925-1928 pre-classical remains on acropolis examined (165)

“Terraces, Tombs, and the Early Argive Heraion” - Carla M. Antonaccio - 1992


 * The site before the sanctuary
 * “Prehistoric use of the area can be traced back to the Neolithic period”
 * Settlement remains were excavated on the rock outcrop (acropolis) above the Old Temple Terrace and southwest down the whole slope later occupied by the Second Temple and ancillary buildings (Fig. 1).6 A tholos and a ceme- tery of chamber tombs are located to the northwest of the settlement, later the sanctuary site. No palace remains or fortifications have been located, however, which would complement the tholos and place Prosymna among the Mycenaean citadels in the Argolid. The sanctu- ary may not have been established on top of a Mycenaean megaron as at Mycenae, Tiryns, and Athens.” (89)
 * “the site therefore was probably reoccupied after the end of the Bronze Age and not continuously used; the sanctu- ary was a new foundation of the Dark Ages or their end.” (90)
 * Old temple terrace held in place by blocks, south of acropolis
 * Acropolis built into slope and above the classical temple
 * The blocks of terrace are up to 6.10 m and 3.20 m wide
 * Terrace rocks: slabs of limestone
 * Terrace held up land for the Old temple
 * Old terrace from later 7th century
 * Terrace: called platform
 * Limestone: pavement (90)
 * Dating of the Terrace
 * Evidence used to date terrace from Blegen and team
 * Probes in and below terrace wall, middle helladic sherds, Geometric sherds very deep
 * Terrace geometric in date according to Blegen (91)
 * However this evidence cannot be used to date the construction (95)
 * Construction and function of the old temple terrace
 * “ Rather, construction of the Terrace in the late 8th or early 7th century is thought to have been followed by an interval of up to a century before the Old Temple was built (dated independently on the basis of the features of the stylobate).” (96)
 * Altar or basic building is hypothesized by Mallwitz to have been there before old temple finally built (97)
 * Pausanias says Old Temple destroyed in 423 (97)
 * “The terrace wall functions as a massive retaining wall; levels at which bedrock was reached in Blege’s trial trenches indicate that the original slope dropped off rather steeply from the acropolis southward and also fell west to east. The partial flagging of the top of the Terrace is therefore not a pavement but serves as a strong surface on which to support a large construction” (98)
 * 650-625 for Old Temple creation and terrace
 * The choice of the site: ideology, mythology, and burials
 * Blegn documented 53 chamber tombs and others have been done since (98)
 * Attempted connection with hera and hero cult is not convincing (99)
 * No way to know who votive dedicated to
 * Argument  that you cannot assume that worship at tombs led to “this site specifically for a cult of Hera” (100)

Paragraphs

Location
Located within the fertile Argive Plain in the Northeastern part of the Peloponnesian peninsula, the Heraion at Argos stands on the lower hills leading up to Mount Euboea. Around five miles from the city of Argos, three miles from Mycenae, and six miles from Tiryns, the Heraion remained accessible to inhabitants of the plain through a variety of walking trails and roads that brought surrounding enclaves, like Mycenae and Argos, together for worship and sacred games. The chosen area where the Heraion stands today is not completely flat, and the Argives constructed a massive retaining wall and terrace for a better space at the time of construction. The river Eleutherion runs close to the sacred site, providing water for cleansing rituals and sacrifices. Also nearby the Heraion are tombs from the plain’s predecessors, the Mycenaeans; the establishment of the Heraion nearby this already sacred area served as a way for Argos to legitimize their growing state by linking it to Mycenaean heroic success and prestige.

Early Use of the Site
Before Argos built the earliest structures of the Heraion and held influence over the area, groups were using the land in the Neolithic period into the Late Helladic period. P. Alin found evidence in the form of Protogeometric pottery pieces to support that groups had settled near the Old Temple Terrace and the Second Temple, and he also found a tholos and plot of Mycenaean chamber tombs nearby. There is not enough evidence to confirm whether the site was continually used from the time of the Bronze Age to the Dark Age.

Construction and Development
At the end of the Dark Age, the Argive Plain underwent dramatic shifts and changes as populations grew and city states began to emerge. Among these emerging powers in the plain was Argos, previously a small group of towns in the Dark Age. As Argos grew in both population and wealth, it had the resources to take on projects that would serve and promote its growing community. The building of this large sacred space, the Heraion at Argos, reflected a new shared identity for the people within this area of the developing plain. Use of the sanctuary extended beyond Argos from the Heraion's establishment in the 8th century B.C.E., and the sanctuary functioned as a shared place of worship and meeting space for various communities in the Argive Plain until 460 B.C.E.

8th and 7th Century B.C.E.
Measuring 55.80 m x 34.40 m, the rectangular Old Temple Terrace was the first structure built at the Argive Heraion. The Argives built the terrace in the late eighth or early seventh century by piling large stones of various shapes onto each other. These stones are found naturally around 50 m from the terrace surface, and on the southern side of this structure, and the Argives dispersed them intermittently with smaller blocks in between. Based on the remaining structure, it is clear that Argos was emulating the Mycenaean stonework style, Cyclopean masonry. Such a choice in design was purposeful; the people of developing Argos sought to forge links with the preceding Mycenaeans, who were especially revered and worshipped in this time period. As explained by E.L. Tilton, it is clear Argos built this part of the Heraion far after the Mycenaeans. First, Tilton points out that the terrace is too long and is not segmented in the way Mycenaeans typically built their walls and terraces. Additionally, the stones employed by the Argives in the construction of the Old Temple Terrace are bigger than those installed by Mycenaeans. From these observations done in 1903, Tilton concluded that Argos was consciously trying to recreate and imitate structures from the time of the Mycenaeans. The Old Temple Terrace at the Heraion stands above the central terrace, and the structure serves as a retaining wall; the hard surface constructed on the top of the wall acts could have acted a foundation for a large structure.

The Old Temple stands on the upper terrace of the Heraion nearby. With only the southern stylobate intact, archaeologists have not been able to date it with certainty, but the stylobate's style is reflective of structures dated to the 7th century. Strom and Billot suggest that the temple had columns, though Billot contends that the inside design and layout cannot be discovered due to lack of evidence. There is a paved section to the west and south of where the Old Temple Terrace and on the Old Temple. Due to their high visibility from afar, these spaces could have served to showcase impressive dedications from wealthy visitors of the Argive Heraion.

6th Century B.C.E.
Coulton dated the the long stoa of the Heraion to be from the late 7th to 6th Century B.C.E. in 1976. The long stoa, also called the North Stoa, measures 62.10 x 9.20 m. Additionally, Coulton dated a smaller stoa, the North-East Building, to be from around the middle of the 6th Century B.C.E. The North-East Building, measuring 20.60 x 6.90 m, is to the east of the larger North Stoa. Billot suggests in his 1997 work that Argos also built the West Building, a gathering space, during this century. However, Miller's work in 1973 puts this building's construction in the last half of the fifth century or later, according to a hypothesized order of construction. The West Building still retains a main peristyle with two rows of columns to the east, south, and west. To the North of the building, there are three rooms with a shared hallway that connects other rooms from the west and main part of the building. There are cuttings for couch space, suggesting that these three rooms functioned as a space for dining and socializing.

5th Century B.C.E. and Beyond
The middle of the 5th century B.C.E. yielded many changes for Argos and its territory. While the Heraion at Argos functioned primarily as a shared worship and meeting space for communities nearby in the Argive Plain, the Argive quest for expansion and power in the middle of this century altered the structure of the Heraion. Argos conquered the nearby states of Mycenae, Tiryns, and Midea in 460 B.C.E., and the considerable renovations and additions to the Argive Heraion site certainly reflect the changing sociopolitical state. Argos seemed to concentrate its changes to the lower terrace. First, Argos connected the two stoas built in the 6th Century with a staircase leading up to the Old temple Terrace. There was also new construction to the east of the Heraion's site in the form of the establishment of the rectangular East Building. Argos also built another stoa on the southern side of the sanctuary, commonly referred to as the South Stoa.

In The History of the Peloponnesian War, Thucydides reveals that the Old Temple at the Heraion burned down in 423 B.C. (4.133). According to this account of Thucydides, a priestess, Khrysis, had inadvertently left a torch too close to some garlands which started the fire (4.133). A new temple was built on a different terrace in between 420 B.C.E and 410 B.C.E. Amandry suggests that the construction of this new temple was not just solely because it was acting as a replacement; there is evidence that adding this temple, commonly called the classical temple, was planned in the 5th century, even before the fire. To accommodate the growing Argive state during this time, expansion at the Argive Heraion was necessary, and further, these changes "fit well into a general pattern of post conquest revision, clarifying social sta tus and rights in light of the new social order, integrating cult activity, and reinforcing Argos' dominant position on the plain" (Morgan 86).

If the temple was still in use by the 4th-century, it would have been closed during the persecution of pagans in the late Roman Empire, when laws against non-Christian religions and their sanctuaries were enacted by the Christian emperors.

The Goddess Hera
The Ancient Greeks worshipped Hera as the queen of the gods, amongst many other roles. At these sacred sites, like the Heraion at Argos, the Ancient Greeks usually emphasized specific certain qualities or roles that manifested themselves in the design of the sanctuary, rituals, and festivals held there. At the Argive Heraion, Hera was worshipped for a number of purposes that served the individual, family, and polis: "Hera appears as multifunctional goddess, whose Panhellenic status as a wife of Zeus and 'queen' of the gods stands behind her functions as protectress of childbirth, growing up, and marriage" (Baumbach 6). Hera appears to be a patron of the wellbeing of the family, and she also appears to have been worshipped in relation to the military and state, too, since these protected the household. Because of her encompassing role in everyday life, men and women both worshipped Hera.

Festivals and Rituals
The Heraion accommodated a number of yearly festivals that included Argos and other nearby communities. Specifically, there were annual events to celebrate the Hieros Gamos of Hera and Zeus. According to Pausanias, the people of Argos believed that the spring of Kanathos by nearby Nauplion was sacred, and Hera bathed there to gain back her virginity before the Hieros Gamos. As a result, the Argives bathed her statue before the ceremonies surrounding this festival. Beyond this occasion, there is evidence that rituals for betrothed women occurred at the Argive Heraion. As a young woman left the status of a child and became a married woman, there were numerous practices at the site of the Heraion, like bathing in the water from the river Eleutherion, that would serve to get her ready for marriage.

Additionally, there is evidence for a procession up to the Argive Heraion from Argos. Called the Procession of the Hera Argeia, the march left the city of Argos and headed up the sacred way with groups of young women, cows, and armed young men in the parade. In the Histories, Herodotus tells of a specific event that occurred during one of these processions, the story of Kelobis and Biton (1.31). The sons of a priestess at the Heraion, Kleobis and Biton assist their mother in traversing up to the sanctuary by pulling her cart by hand. Upon a successful arrival, their mother prays to Hera for the highest blessing to be bestowed upon them. Kleobis and Biton go into the temple of Hera, fall asleep, and never awaken. Despite this description of the Procession of the Hera Argeia, it is still unclear when these processions began.

These festivals additionally enabled time for socialization, and they also allowed for competition between individual families and amongst different communities in the form of games. There is evidence that people of the Argive Plain held sacred games at the Argive Heraion, and archaeologists have found multiple bronze hydriai with inscriptions that indicate they were prizes.

Votives
Visits to the Argive Heraion often involved the dedication of votives to Hera, and since votives were traditionally left in place after dedication, these offerings provided a substantial amount of evidence for archaeologists studying the site. Worshippers at the Heraion said a prayer before leaving things like figurines, seals, amulets, and jewelry in specific areas at the site. By studying these votives, archaeologists have been better able to learn about the daily concerns, values, and lives of those in the Argive Plain. Findings of images that have symbols for childcare and womanhood further confirm Hera's status at this sanctuary of a protecter concerned with the family. There are many small figurines of children and women as well as amulets for protection that support this hypothesis. Further, there have also been terracotta votives that depict household activities like making food, clothing, and weaving. These also confirm Hera's association with preserving the home. Finally, warrior figurines and shields found at the Argive Heraion indicate Hera's status as a protecter and patron of the state. Because family served as a foundation for the army and the army would in turn protects the interests of the home, Hera's role as a patron goddess encompassed society within the Argive Plain in a very multidimensional way.

Excavations
General Gordon found the Argive Heraion in 1831. Excavations of the Second Temple Terrace occurred, led by Gordon in 1836 and by Bursian and Rangabé in 1854. Schliemann investigated the Old Temple Terrace twenty years later. More comprehensive excavations began at the end of the 19th century. In 1892, Waldstein carried out for campaigns that surveyed the entire sanctuary, its surviving buildings, and votives. Blegen turned away from the sanctuary and did work on the surrounding area of the Argive Heraion, finding evidence for cemeteries and occupation nearby the site. Caskey and Amandry carried out an excavation upon the discovery of a large collection of votives underneath the East Building. Research has also been done by Kalpaxis, Strom, Billot, Pfaff, Coulton, and Miller in the late 20th century.