Wonder of the world
A marble temple to Athena on the Acropolis of Athens, built under Pericles with sculpture directed by Phidias. It served as a church and then a mosque until 1687, when a Venetian shell set off the Ottoman gunpowder stored inside and blew out its centre.
Fetching the article from Wikipedia…
The Parthenon (; Ancient Greek: Παρθενών, romanised: Parthenōn [par.tʰe.nɔ̌ːn]; Greek: Παρθενώνας, romanised: Parthenónas [parθeˈnonas]) is a former temple on the Athenian Acropolis, Greece, that was dedicated to the goddess Athena. Its decorative sculptures are considered some of the high points of classical Greek art, and the Parthenon is considered an enduring symbol of ancient Greece, Western civilisation, and democracy.
The Parthenon was built in the 5th century BC in thanksgiving for the Greek victory over the Persian invaders during the Greco-Persian Wars. Like most Greek temples, the Parthenon also served as the city treasury. Construction started in 447 BC when the Delian League was at the peak of its power. It was completed in 438 BC; work on the artwork and decorations continued until 432 BC. For a time, it served as the treasury of the Delian League, which later became the Athenian Empire.
In the final decade of the 6th century AD, the Parthenon was converted into a Christian church dedicated to the Virgin Mary. After the Ottoman conquest in the mid-15th century, it became a mosque. In the Morean War, a Venetian bomb landed on the Parthenon, which the Ottomans had used as a munitions dump, during the 1687 siege of the Acropolis. The resulting explosion severely damaged the Parthenon. From 1800 to 1803, the 7th Earl of Elgin controversially removed many of the surviving sculptures and subsequently shipped them to England where they are now known as the Elgin Marbles or Parthenon marbles. Since 1975, numerous large-scale restoration projects have been undertaken to preserve remaining artefacts and ensure its structural integrity.
The word "Parthenon" comes from the Greek parthénos (παρθένος) 'maiden, girl' as well as 'virgin, unmarried woman'. The Liddell–Scott–Jones Greek–English Lexicon states that it may have referred to the "unmarried women's apartments" in a house, but that in the Parthenon it seems to have been used for a particular room of the temple. There is some debate as to which room that was. The lexicon states that this room was the western cella of the Parthenon. This has also been suggested by J.B. Bury. One theory is that the Parthenon was the room where the arrephoroi, a group of four young girls chosen to serve Athena each year, wove a peplos that was presented to Athena during Panathenaic Festivals. Christopher Pelling asserts that the name "Parthenon" means the "temple of the virgin goddess", referring to the cult of Athena Parthenos that was associated with the temple. It has also been suggested that the name of the temple alludes to the maidens (parthénoi), whose supreme sacrifice guaranteed the safety of the city. In that case, the room originally known as the Parthenon could have been a part of the temple known today as the Erechtheion.
In 5th-century BC accounts of the building, the structure is simply called ὁ νᾱός (ho naos; lit. "the temple"). Douglas Frame writes that the name "Parthenon" was a nickname related to the statue of Athena Parthenos, and only appeared a century after construction. He contends that "Athena's temple was never officially called the Parthenon and she herself most likely never had the cult title parthénos". The ancient architects Iktinos and Callicrates appear to have called the building Ἑκατόμπεδος (Hekatómpedos; lit. "the hundred footer") in their lost treatise on Athenian architecture. Harpocration wrote that some people used to call the Parthenon the "Hekatompedos", not due to its size but because of its beauty and fine proportions. The first instance in which Parthenon definitely refers to the entire building comes from the fourth century BC orator Demosthenes. In the 4th century BC and later, the building was referred to as the Hekatompedos or the Hekatompedon as well as the Parthenon. Plutarch referred to the building during the first century AD as the Hekatompedos Parthenon.
A 2020 study by Janric van Rookhuijzen supports the idea that the building known today as the Parthenon was originally called the Hekatompedon. Based on literary and historical research, he proposes that "the treasury called the Parthenon should be recognized as the west part of the building now conventionally known as the Erechtheion".
Because the Parthenon was dedicated to the Greek goddess Athena, it was sometimes called the Temple of Minerva, the Roman name for Athena, particularly during the 19th century.
Parthénos was also applied to the Virgin Mary (Parthénos Maria) when the Parthenon was converted to a Christian church dedicated to the Virgin Mary in the final decade of the 6th century.
Although the Parthenon is architecturally a temple and is usually called so, some scholars have argued that it is not really a temple in the conventional sense of the word. A small shrine has been excavated within the building, on the site of an older sanctuary probably dedicated to Athena as a way to get closer to the goddess, but the Parthenon apparently never hosted the official cult of Athena Polias, patron of Athens. The cult image of Athena Polias, which was bathed in the sea and to which was presented the peplos, was an olive-wood xoanon, located in another temple on the northern side of the Acropolis, more closely associated with the Great Altar of Athena. The High Priestess of Athena Polias supervised the city cult of Athena based in the Acropolis, and was the chief of the lesser officials, such as the plyntrides, arrephoroi and kanephoroi.
The colossal statue of Athena by Phidias was not specifically related to any cult attested by ancient authors and is not known to have inspired any religious fervour. Preserved ancient sources do not associate it with any priestess, altar or cult name.
According to Thucydides, during the Peloponnesian War when Sparta's forces were first preparing to invade Attica, Pericles, in an address to the Athenian people, said that the statue could be used as a gold reserve if that was necessary to preserve Athens, stressing that it "contained forty talents of pure gold and it was all removable", but adding that the gold would afterward have to be restored. The Athenian statesman thus implies that the metal, obtained from contemporary coinage, could be used again if absolutely necessary without any impiety. According to Aristotle, the building also contained golden figures that he described as "Victories". The classicist Harris Rackham noted that eight of those figures were melted down for coinage during the Peloponnesian War. Other Greek writers have claimed that treasures such as Persian swords were also stored inside the temple. Some scholars, therefore, argue that the Parthenon should be viewed as a grand setting for a monumental votive statue rather than as a cult site.
Archaeologist Joan Breton Connelly has argued for the coherency of the Parthenon's sculptural programme in presenting a succession of genealogical narratives that track Athenian identity through the ages: from the birth of Athena, through cosmic and epic battles, to the final great event of the Athenian Bronze Age, the war of Erechtheus and Eumolpos. She argues a pedagogical function for the Parthenon's sculptured decoration, one that establishes and perpetuates Athenian foundation myth, memory, values and identity. While some classicists, including Mary Beard, Peter Green, and Garry Wills have doubted or rejected Connelly's thesis, an increasing number of historians, archaeologists, and classical scholars support her work. They include: J.J. Pollitt, Brunilde Ridgway, Nigel Spivey, Caroline Alexander, and A. E. Stallings.
The first endeavour to build a sanctuary for Athena Parthenos on the site of the present Parthenon was begun shortly after the Battle of Marathon (c. 490–488 BC) upon a solid limestone foundation that extended and levelled the southern part of the Acropolis summit. This building replaced a Hekatompedon temple ("hundred-footer") and would have stood beside the archaic temple dedicated to Athena Polias ("of the city"). The Older or Pre-Parthenon, as it is frequently called, was still under construction when the Persians sacked the city in 480 BC and razed the Acropolis.
The existence of both the proto-Parthenon and its destruction were known from Herodotus, and the drums of its columns were visibly built into the curtain wall north of the Erechtheion. Further physical evidence of this structure was revealed with the excavations of Panagiotis Kavvadias of 1885–1890. The findings of this dig allowed Wilhelm Dörpfeld, then director of the German Archaeological Institute, to assert that there existed a distinct substructure to the original Parthenon, called Parthenon I by Dörpfeld, not immediately below the present edifice as previously assumed. Dörpfeld's observation was that the three steps of the first Parthenon consisted of two steps of Poros limestone, the same as the foundations, and a top step of Karrha limestone that was covered by the lowest step of the Periclean Parthenon. This platform was smaller and slightly to the north of the final Parthenon, indicating that it was built for a different building, now completely covered over. This picture was somewhat complicated by the publication of the final report on the 1885–1890 excavations, indicating that the substructure was contemporary with the Kimonian walls, and implying a later date for the first temple.
If the original Parthenon was indeed destroyed in 480, it invites the question of why the site was left as a ruin for thirty-three years. One argument involves the oath sworn by the Greek allies before the Battle of Plataea in 479 BC declaring that the sanctuaries destroyed by the Persians would not be rebuilt, an oath from which the Athenians were only absolved with the Peace of Callias in 450. The cost of reconstructing Athens after the Persian sack is at least as likely a cause. The excavations of Bert Hodge Hill led him to propose the existence of a second Parthenon, begun in the period of Kimon after 468. Hill claimed that the Karrha limestone step Dörpfeld thought was the highest of Parthenon I was the lowest of the three steps of Parthenon II, whose stylobate dimensions Hill calculated at 23.51 by 66.888 metres (77.13 ft × 219.45 ft).
One difficulty in dating the proto-Parthenon is that at the time of the 1885 excavation, the archaeological method of seriation was not fully developed; the careless digging and refilling of the site led to a loss of much valuable information. An attempt to make sense of the potsherds found on the Acropolis came with the two-volume study by Graef and Langlotz published in 1925–1933. This inspired American archaeologist William Bell Dinsmoor to give limiting dates for the temple platform and the five walls hidden under the re-terracing of the Acropolis. Dinsmoor concluded that the latest possible date for Parthenon I was no earlier than 495 BC, contradicting the early date given by Dörpfeld. He denied that there were two proto-Parthenons, and held that the only pre-Periclean temple was what Dörpfeld referred to as Parthenon II. Dinsmoor and Dörpfeld exchanged views in the American Journal of Archaeology in 1935.
In the mid-5th century BC, when the Athenian Acropolis became the seat of the Delian League, Pericles initiated the building project that lasted the entire second half of the century. The most important buildings visible on the Acropolis today – the Parthenon, the Propylaia, the Erechtheion and the Temple of Athena Nike – were erected during this period. The Parthenon was built under the general supervision of Phidias, who also had charge of the sculptural decoration. The architects Ictinos and Callicrates began their work in 447, and the building was substantially completed by 432. Work on the decorations continued until at least 431.
The Parthenon was built primarily by men who knew how to work marble. These quarrymen had exceptional skills and were able to cut the blocks of marble to very specific measurements. The quarrymen also knew how to avoid the faults, which were numerous in the Pentelic marble. If the marble blocks were not up to standard, the architects would reject them. The marble was worked with iron tools – picks, points, punches, chisels, and drills. The quarrymen would hold their tools against the marble block and firmly tap the surface of the rock.
A big project like the Parthenon attracted stonemasons from far and wide who travelled to Athens to assist in the project. Slaves and foreigners worked together with the Athenian citizens in the building of the Parthenon, doing the same jobs for the same pay. Temple building was a specialised craft, and there were not many men in Greece qualified to build temples like the Parthenon, so these men would travel and work where they were needed.
Other craftsmen were necessary for the building of the Parthenon, specifically carpenters and metalworkers. Unskilled labourers also had key roles in the building of the Parthenon. They loaded and unloaded the marble blocks and moved the blocks from place to place. In order to complete a project like the Parthenon, many different labourers were needed.
Text from the Wikipedia article “Parthenon”, available under CC BY-SA 4.0.