Sanctuary of Athena at Sounion

The view from Cape Sounion, the site of both the Temples of Athena and Poseidon

On the southern-most tip of Attica is Cape Sounion, believed to have been sacred to Athena and home to the Sanctuaries of Athena and Poseidon. Located in the deme Sounion of the Leontis tribe, the temple in the sanctuary dedicated to Athena- alternatively known as Athena Sounias- was constructed primarily of marble, a material that was used much more sparingly outside of Attika. The marble used on the Sounion Temple of Athena, however, was of remarkably poor quality. While the vast majority of the temple has been destroyed, the Temple of Poseidon, pictured in the background in the photo below, has been significantly better preserved and overlooks Cape Sounion. "At least the façade of [Athena's] temple must have been stripped in the first century A.D. and taken to Athens for a temple in the Agora, as several of its Ionic columns and a block of cornice have been found there. In the third century, they were re-used in the Valerian wall." (ancient-greece.org)

Map of Attika, with Athens and Sounion labeled. (image)

Location

Cape Sounion, located on the Southernmost tip of Attica, projects directly into the Aegean Sea. It is located specifically in the deme of Sounion, home to the Leontis tribe, which was established during the Kleisthenic reforms. While the Sanctuary of Poseidon is clearly visible from the cape's waters. it is typically impossible to see what remains of the Sanctuary of Athena from the water, as it is 400 meters north of the cliffside that projected into the cape. Even when the temple still stood, it was only clearly visible when sailing closely to the promontory, as opposed to the temple to Poseidon, which was easy to spot even from afar. (Mourtzos)

Two Temples

Over the time that cult activity at the site, the Sanctuary of Athena held two separate temples, both of which are believed to have been dedicated to the goddess. Because they were built on different axes, it is assumed that their constructions had been staggered and separate. The first was a smaller Doric temple, called simply "The Small Temple" which stood on the north side of the sanctuary with a cella of 5x6.9 meters in dimension. The foundations were that of irregular stones, harvested locally, and it boasted red walls and a humble wooden roof. A greyish-blue stone base stood on the inside, most likely as the basis for a cult statue of the patron goddess. "The small temple is attributed to Athena and it was built during the Archaic period, probably around 600 BC. In 480/79 BC it was destroyed by the Persians along with the sculpture of the sanctuary. " (Mourtzos) While cult activity supposedly continued after the Persian destruction of the smaller temple, it is unclear whether or not it was ever rebuilt. Those who speculate it was not rebuilt point out that many destroyed temples and statues were left in their disheveled state as a reminder of the Persians' disrespect and brutality until the Periclean building program in 449 BCE.

The Large "Unusual" Temple that succeeded it earned its name through its unorthodox construction as it "[consisted] of a rectangular cella with a colonnade only its eastern front and southern flank.” (Mourtzos) The larger temple, which was stylized in the Ionic order, was most likely constructed in the 470s BCE, with the cella being constructed first and the peristyle added later. "The temple had four interior columns. In the exterior, the east flank had ten columns, the south twelve, and one more existed at each of the northern and western sides." (Mourtzos) No sculpture survived the destruction.


The two temples were surrounding by a limestone wall that stretched across the southern and western sides of the sanctuary and stood at 85 meters in length and 40 meters in width. Considered the oldest wall on the site, now only a few small sections of it still remain on the sanctuary, which had been artificially filled before construction began for a distance of 10 meters in order to extend and level the build site. (Barletta, 19-21)

Foundations at the Site

The only visible remains of the foundations of the "Unusual" Temple of Athena (pictured right) with the temple of Poseidon visible in the distance, 400 meters southwest. When it was built in 470 BCE, with the purpose of replacing the smaller temple that had been destroyed in the 600s, it was one of the earliest buildings to utilize the Ionic order.

Top left and right, columns from the Temple of Athena at Sounion that were relocated to the Agora in the 2nd century. Below, a close-up on the meander pattern visible on the left column.

Remnants

Due to the deterioration of the marble over time and the destruction of the Persian wars, little remains of the Sanctuary of Athena, especially in comparison to the Sanctuary of Poseidon.

Today remains of the Ionic columns (pictured left) can be found at the Agora Museum in Athens. When it was originally constructed, it had been painted similarly to other temples during that era, but the vast majority of this paint has faded over the millennia. Near the bottom of the remnant, a faded meander pattern is visible- an example of the little paint that still remains.

(ancient-greece.org)

Mythological Association

One of the earliest known references to Cape Sounion was in Homer's Odyssey in the 8th century BC, in which Cape Sounion is described as "the sacred cape of the Athenians". (odysseus.culture.gr)

Other ancient Greek references to the cape and sanctuaries occur in works by the playwrights Sophocles and Euripides, who specifically mentions the Temple to Poseidon and lists the grounds as being "sacred to Athena". In the play Cyclops by Euripides, Athena is named as "Sounia", another of the first clear references to the cape and sanctuaries. (Barletta)

The Controversy of Pausanias

Pausanias, a renowned 2nd-century Greek geographer, once gave his own account of the cape, alleging that the temple of Athena stood at the top of the promontory over the cape and neglecting to mention the temple of Poseidon entirely. While the exact date of the destruction of the Sanctuary of Athena is unclear, many believe it to have been destroyed around 200 BCE, 300 years before Pausanias would visit the cape. Based on the supposed date of the destruction and the aforementioned location of the Sanctuary of Athena, it is reasonable to conclude that Pausanius, however reputable a geographer he may have been, had mistaken the temple of Poseidon for the temple of Athena, which was set further inland.

There are several working theories among scholars that seek to determine the reason for this omission. Some believe that the omission of Poseidon had been a consequence of later edits of Pausanias' account. Scholar Ulrich Sinn has developed a theory that the temple at the north hill was not a temple to Athena at all, but a temple to the Greek hero Phrontis, and that there had been a third temple dedicated to Athena directly next to that of Poseidon during Pausanias' expedition (Sinn); however, there is absolutely no archaeological evidence to corroborate this theory. The most likely theory was proposed by Barbara Barletta, who speculates that the misconception had stemmed from the fact that the deme of Sounion was a part of Attika and that Pausanias, knowing that Athena was the patroness of the city, had seen only one temple- the one now identified as the temple of Poseidon- and merely assumed that it must have been dedicated to her. (Mourtzos (2018), 27-29)

2nd century general and geographer, Pausanias
(image)

The assembly marks on the columns of the Temple of Athena relocated to the Agora Museum during the 3rd century BCE. (image)

Destruction and Afterlife

While the exact date and reason why cult activity stopped at the sanctuary is unclear, it is believed to have been destroyed for the final time in 200 BCE by King Philip V of Macedon, who was leading a campaign to ravage Attika at the time and destroyed not only the temple, but attempted to destroy its foundations as well. Now under the jurisdiction of the Roman Empire, the sanctuary would have been unused for a substantial but indeterminate amount of time. Though it was the Romans that relocated the remnants of the sanctuary to the Agora, the columns were inscribed with "assembly marks" in Greek, which were supposedly made with the intention of aiding in reconstruction. The exact dates of these marks is unknown and the heights and handwriting styles at which they are carved are inconsistent. Similar markings were featured on the Temple of Ares and the Altar of Zeus Agoraios, which was excavated at the Agora. (Barletta, 232-235) During this time, several different Greek structures around the countryside of Attika were relocated to the Agora by the Romans for safekeeping.

Within this Roman fascination with the works of the Greeks, one can discover the significance that the Sanctuary of Athena Sounias specifically had. It was not only an active cult site for the patroness of Athens, but, in its afterlife, became an example of the reverence with which the Romans treated the Greeks even when they had ceased control of their lands. While the temples had been destroyed multiple times by nations who intended to conquer the Greeks, the Romans, who did what the Persians and the Macedonians could not, chose to preserve and relocate the artifacts to the Agora, rather than destroy them.

As was mentioned previously, many of the artifacts from the Temple of Athena were relocated to the Agora following the decrease in cult activity at the sanctuary around the 100s-200s CE.

When American excavations were launched on the Athenian Agora in the 1930s, several of the evidence found could be traced back to the sanctuaries on the promontory at Cape Sounion. On the left is a map used to identify where on the Agora such evidence was excavated. (image)

Works Cited

“The Temple of Athena: Description and Reconstruction.” The Sanctuary of Athena at Sounion, by BARBARA A. BARLETTA et al., vol. 4, The American School of Classical Studies at Athens, Princeton, 2017, pp. 85–160. JSTOR, www.jstor.org/stable/10.2972/j.ctv9hj9bh.10.

Mourtzos, Alexandros. “THE SIGNIFICANCE OF CAPE SOUNION The Importance of the Cape for the Broader Region of Sounion and the Athenian Polis.” DSpace Home, 1 Jan. 1970, dspace.library.uu.nl/handle/1874/366823.

Sinn, U. (1992) ‘Sunion: Das befestigte Heiligtum der Athena und des Poseidon an der “Heligen Landspitze Attikas”,

“Sounion.” Ministry of Culture and Sports, odysseus.culture.gr/h/3/eh351.jsp?obj_id=2390.


Images

http://www.athens-greece.us/athens-greece-photos/sunset-cape-sounion.htm

https://alchetron.com/Pausanias-(geographer)#pausanias-geographer-01a87159-edca-4893-aa41-8915b7e60df-resize-750.jpeg

www.jstor.org/stable/10.2972/j.ctv9hj9bh.10

dspace.library.uu.nl/handle/1874/366823