The Great Panathenaia and the imperial importance of religion
The Panathenaia
The Panathenaia was a festival celebrated in the summer, when the temperatures reached their peak. Its purpose was to celebrate the defeating of the Giants and particularly what role Athena had played in the war between the Giants and the Gods. It had been quite a small festival, being celebrated yearly. This changed drastically in the year 566 BC. Every year, the Panathenaia would be held, already in a larger scale but still relatively small. Every four years from 566 onwards, Athens would hold a Great Panathenaia which was celebrated on a Panhellenic scale. Though its name, meaning ‘Rites of All Athenians’, clearly shows the Athenian character of the festival, it drew visitors from all over. The central role of the goddess Athena in the festival also had favourable consequences for the image of Athens. The festival itself lasted nine days and consisted of several different activities, including chariot races, boat races, athletic contests, tribal contests, singing competitions, and much more. The victors often received handsome prizes; the best singer of men would get a golden crown worth 1000 drachmas and 500 silver drachmas in cash. The Panhellenic character was further strengthened by these large prizes, because those received widespread attention. Additionally, the prizes and the overall splendour gave Athens the opportunity to boast its wealth, to the Athenians as well as the other poleis. It was also another way to exercise power for Athens. Athens decided which countries were allowed to join in the games, giving the Athenians two distinct advantages. Denying access to a polis would be bad for that polis’ image. This meant that poleis would try to secure a spot and would thus be willing to provide gifts. Secondly, not inviting them was a great way to discredit poleis that were being a nuisance to Athens. This even happened among the friendliest of allies. Because of this power, Athens could ask quite a lot of the participants. Within the Delian League, allies were even required to send delegations. All participating poleis were also required to send cattle and a suit of armour as a sacrifice to Athena. The obvious consequence was that this helped finance the feast. Though the cattle were offered to Athena, it was quite common to still eat a large portion of it. Indirectly, it also meant that all the cities were joined in the offering to Athena, bringing them closer to this goddess. The concept of mandatory offerings was a recurring theme within Athenian imperialism. Much in the same way, Athens demanded of its allies to send ‘first fruits’ (agricultural produce like corn and barley) to Eleusis. According to myth, Eleusis had granted the Greeks the gift of corn to the Greeks. This was probably a long-standing tradition in Athens, but their imperial power now made it possible to push other poleis to do the same. It has been generally accepted that the Greater Panathenaia served the purpose broadening Athens’ influence, especially after the war against Persia around 490 BC. Within this discourse however, historians often differ in their judgment of this tactic. Some historians observe it as a negative aspect of the Athenian empire, deeming it hypocritical of Athens to preach democracy whilst simultaneously boasting its glory and power over the allied states in festivals like this one. They argue that the imperial aspect of the festival is easily seen in the form of mandatory offerings. Others have placed it in a more positive light, speaking of increasing the solidarity through the use of festivals. In their opinion, Athens was still trying to expand its empire, but did so by advertising brotherhood and cultural similarities among the poleis. This meant they did not express much dominance towards the other poleis. |
Did you know that:
-One of the oldest and most succesful football clubs of Greece is called Panathinaikos? -Athena and Poseidon held a contest to decide who would become the patron deity of Athens by both presenting a gift. The Athenians chose Athena's olive tree over Poseidon's sea. Hence, the olive tree has become a symbol of Athena. |
This map shows how far these Athenian amphoras could actually reach, all richly
decorated with images relating to the Panathenaia. Between Chiusi and Mersin there's a distance of 2000 kilometers, and that's only if you would travel in straight line.
The problem with this is of course that the items could have been passed on for generations, ending up somewhere completely different than where they were originally brought in the times of the Athenian empire. The large amount of amphoras in Italy could suggest some of the amphora were moved to Rome in the time of the Roman Empire. The importance of this detail is debatable. Ultimately, it does show the popularity of these amphoras and that they could indeed reach quite far, even if not particularly in the time of Athens' power.
Click here for an interactive version of the map.
The problem with this is of course that the items could have been passed on for generations, ending up somewhere completely different than where they were originally brought in the times of the Athenian empire. The large amount of amphoras in Italy could suggest some of the amphora were moved to Rome in the time of the Roman Empire. The importance of this detail is debatable. Ultimately, it does show the popularity of these amphoras and that they could indeed reach quite far, even if not particularly in the time of Athens' power.
Click here for an interactive version of the map.
RTB
Further Reading
Books
C. Morgan, Athletes and Oracles: The Transformation of Olympia and Delphi in the Eighth Century BC. Cambridge: 1990. Christy Constantakopoulou. The Dance of the Islands: Insularity, Networks, the Athenian Empire and the Aegean World. New York: Oxford University Press, 2010. Jennifer Neils. “The Panathenaia: an introduction.” In Goddess and Polis: The Panathenaic Festival in Ancient Athens. New Jersey: Princeton University Press, 1992. Moses Finley, “The Fifth Century Athenian Empire: A Balance Sheet”. In The Athenian Empire, edited by Polly Low. Edinburgh University Press: 2008, 14-37. P.J. Rhodes, A History of the Classical Greek World: 478-323 BC. Malden: Blackwell Publishing: 2006. Roisman, Historical Sources in Translation: Ancient Greece from Homer to Alexander. Malden: Blackwell Publishing, 2011. W.M Blake Tyrrel & Frieda S. Brown. Athenian Myths and Institutions: Words in Action. New York: Oxford University Press, 1991. Robert Parker, Polytheism and society at Athens. New York: Oxford University Press, 2005. - Noel Robertson. “Athena’s shrines and festivals.” In Worshipping Athena. Madison: University of Wisconsin Press: 1996. Lee E. Patterson. Kinship Myth in Ancient Greece. Austin: University of Texas, 2010. Erika Simon. “Theseus and Athenian Festivals.” in Worshipping Athena: Panathenaia and Parthenon. Edited by Jenifer Neils. University of Wisconsin Press: 1996. Simon Hornblower. The Greek World 479-323 BC. New York: Routledge, 2011. Gruben. Griechische Tempel und Heiligtümer. University of Michigan, 2001. |
Articles
- Carl A. Anderson & T. Keith Dix. “Politics and State Religion in the Delian League: Athena and Apollo in the Eteocarpathian Decree.” Zeitschrift für Papyrologie und Epigraphik 117. 1997: 129-132. - David Rifkind, Pericles, Athens, and the Building Program. http://davidrifkind.org/fiu/library_files/Hurwit.pericles-athens-building.lib-iss.pdf . Accessed on 1-6-2014. - Hunter R. Rawlings III. “Thucydides on the Purpose of the Delian League.” Phoenix. Volume 31, no 1. Spring 1977: 1-8. - Ian Rutherford. “Pindar on the Birth of Apollo.” The Classical Quarterly no 1. vol 38. 1988: 65-75. - J Bremmer. “Myth as Propaganda: Athens and Sparta.” Zeitschrift für Papyrologie und Epigraphik. Volume 117. 1997: 9-17. - Jack Martin Balcer. “Seperatism and Anti-seperatism.” Historia: Zeitschrift für Alte Geschichte. Volume 23, no 1. First quarter 1974: 21-39. - Roy van Wijk, “Religie en Politiek in het Athene van de vijfde eeuw.” Scriptie: Universiteit van Utrecht, 2011. - Simon Hornblower. “The Religious Dimension to the Peloponnesian War, or, What - Thucydides Does Not Tell Us.” Harvard Studies in Classical Philology. Volume 94. 1992: 169-197.
Fun fact sources:
Birth of Athena Athena vs Poseidon Panathinaikos Origin Panathenaia: Robert Parker, Polytheism and society at Athens |