WEBVTT

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So, thank you so much for being here,
everyone.

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And we are going to continue with the second
session of our international conference.

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As you know, now it's the gods of the
city, gods from the sea.

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I'm not Sofia, as you can see.

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She can be here physically, but she is
connected.

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So, thank you so much, Sofia.

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And now it's the turn of Viktoria
Vitevska.

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She is currently doing her PhD at the
Sofia University of Saint Clement.

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And she's going to talk
about the multifaceted Athena

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of Thassos, from Polyphos
to Patroia and beyond.

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So...

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Viktoria, if you can, the floor is yours.

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And thank you so much.

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Thank you.

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Can you hear me good?

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Yes, yes.

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Thank you.

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When we speak of Athena in the ancient
Greek world, one of her most familiar

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roles is that of the protector of the
polis.

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Yet, as is often the case with Greek
deities, this seemingly straightforward

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definition conceals a much more complex
reality.

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And this is particularly evident on the
island of Thassos.

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Situated just off the Thracian coast,
Thassos occupied a particularly dynamic

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position within the North Aegean and the
Thracian region.

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Founded by colonists from Paros,
the city maintained connections with its

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metropolis, developed extensive commercial
interests along the Thracian coast,

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and from the 5th century
BC onwards, found itself

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increasingly entangled in the
political ambition of Athens.

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These encounters brought together
different people and traditions.

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And they also affected
the ways in which the

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divine could be
understood and approached.

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In this presentation, I would
therefore like to use the

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cult of Athena as a case study
for examining this process.

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As we shall see, Athena could
simultaneously change the world.

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She could simultaneously belong to the
city, to different communities within it,

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and to individual worshippers.

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Her cult could preserve traditions
inherited from Paros, while also

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responding to Athenian
political influence, and

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later perhaps even to
the authority of Delphi.

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The result was not the replacement of one
Athena by another.

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Instead, I would argue that her cult
functioned as a flexible religious

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framework, continually adapted to
articulate different forms of belonging.

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The obvious place to begin is on the
Acropolis of Thassos.

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The sanctuary identified
there as that of Athena

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preserves evidence for at
least two architectural phases.

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The classical temple was probably
constructed in the early 5th century BC,

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but both earlier architectural remains and
archaic dedications indicate the existence

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of a sanctuary already during the first
half of the 6th century.

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Among the earliest
finds are graffiti inscribed

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on pottery shards, of
which you can see one.

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One simply names Athena, but the other
one, which you can see on the slide,

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addresses her specifically as Poliochus,
the protector or holder of the city.

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This epithet provides an important clue to
the origins of the cult.

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Thassos was founded from Paros,
where Athena, again under the name of

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Poliochus, was likewise
worshipped as a civic

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goddess in a sanctuary
situated on the Acropolis.

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Taken together with its early arrival on
the island, it is very probable that the

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Thassian cult of Athena Poliochus can be
understood as part of the religious

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traditions transferred by the colonists
from their metropolis.

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This was not simply the transplantation of
a cult from one island to another.

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Once established on Thassos,
Athena became embedded within

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the institutions and physical
landscape of the Neapolis.

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Her sanctuary occupied
a prominent position on

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the Acropolis, close to
that of Apollo Pythios.

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Indeed, a monumental staircase appears to
have connected the two sacred spaces.

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This relationship between Athena and
Apollo is very significant.

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Rather than possessing a single divine
patron, early Thassos seems to have

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distributed important protective and civic
functions between these two deities,

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a configuration that itself appears to
preserve Parian tradition.

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This relationship was more than symbolic.

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A commercial regulation dating between
418-460 BC provides a concrete example.

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Merchants who violated the regulation were
to lose the wine and vinegar, and for each

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confiscated amphora make
payments to the informer,

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to Apollo Pythios and
to Athena Poliochus.

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In other words, Athena's
authority extended directly

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into the regulation of
civic and commercial life.

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Her sanctuary and cult
were integrated into the

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mechanisms through which
the community regulated itself.

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During the 5th century BCE,
the political environment in

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which this inherited cult
operated changed dramatically.

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Thassos became a member
of the Delian League

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and subsequently
rebelled against Athens.

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The resulting conflict
ended with the Athenian

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siege of the island
between 465 and 463 BC.

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It is precisely around
this period that the Athena

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Sanctuary underwent
substantial reconstruction.

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The new temple displays architectural
features associated with Attic influence,

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and it has even been suggested that Athens
may have contributed to its construction.

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More intriguingly, the project was
apparently never completed.

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Blocks prepared for the foundations
remained unused until the 4th century,

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and it has been suggested
that construction may

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have been interrupted
by the Athenian siege itself.

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The chronology creates a fascinating
situation.

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Athena Polyhos was not an Athenian import.

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She had been worshipped on Thassos long
before the Athenian conquest, and her cult

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had roots in the island's relationship
with its metropolis.

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But by the 5th century,
the image of Athena

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inevitably existed within
a new political context.

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The same goddess who protected the
Thassian polis was also inseparably

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associated with the city that, now, tried
to exercise considerable power over it.

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And we should be cautious here,
as the evidence does not allow us to claim

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that Athens deliberately reorganized the
Thassian cult, nor that the Thassians

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suddenly understood their Athena as
Athenian.

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But the architectural changes to the
sanctuary, together with the continued

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prominence of Polyhos in 5th century
inscriptions, show that an inherited cult

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was operating within an altered political
environment.

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Even the commercial
regulation I mentioned earlier

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may acquire an additional
dimension in this context.

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Athens played an important
role in supporting Thassian

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commercial interests in the
Notonegian and Black Sea region.

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It is therefore possible, although
impossible to prove for now, that the

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prominent position given to Athena in such
regulations carried a political resonance,

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alongside its traditional religious
meaning.

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What matters here is
that the political change

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did not require the
creation of a new deity.

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An existing divine
identity was sufficiently

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flexible to accommodate
new circumstances.

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At roughly the same
time, however, another

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Athena becomes visible
elsewhere on the island.

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And to find her, we now have to leave the
Acropolis.

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Two inscriptions dating to the third
quarter of the 5th century, were

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discovered in the Thasmophorion of
Thassos.

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Here Athena is no longer called Polyhos
but Patroia, Athena of the Ancestors.

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The change in epithet
corresponds to a change

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in space, context
and apparently ritual.

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One inscription records a sacrifice
performed every second year and specifies

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that part of the sacrificial meat was also
to be distributed to women.

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The fact that their participation...

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that their participation
had to be explicitly stated,

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suggests that this was
not the expected practice.

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A second monument is an altar dedicated
simply to Athena Patroia.

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Robert Parker has observed that the
absence of a genitive identifying a

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particular group may
suggest that the altar

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was shared by more than
one community group.

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And Athena was not alone.

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The Thasmophorion has also
produced evidence for Zeus,

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Artemis, and the nymphs with
comparable ancestral epithets.

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Roli, therefore, connected these cults
with local organisations, probably

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fratries, responsible for maintaining the
gods inherited from their ancestors.

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And this is where the topography becomes
important.

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Why should ancestral cults be concentrated
in a sanctuary of Demeter located outside

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the city, when Athena possessed a
sanctuary of her own on the Acropolis?

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One possible explanation takes us back to
the foundation of Thassos.

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According to a tradition preserved by
Pausanias, the mysteries of Demeter were

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brought to the island by the original
colonists.

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The Thasmophorion then could consequently
function as a landscape of ancestral

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memory, a place associated
not simply with Demeter, but

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with the very establishment
of the colonial community.

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The traditional gods
brought by the settlers could

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therefore be worshipped
there as ancestral gods.

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And this means that the Athena of the
Thasmophorion should not necessarily be

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understood as a competitor to Athena
Poliochus.

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The two could coexist.

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On the Acropolis,
Athena articulated the

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identity and protection
of the polis as a whole.

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In the Thasmophorion, Athena Patroia
articulated another form of belonging

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within smaller communities embedded inside
that same place.

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The different sacred
spaces corresponded to

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different ways of
approaching the same goddess.

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Another dedication from the Thasmophorion
makes this picture still more rich.

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It was made by a group known as the
Priamites, probably an aristocratic fratry

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whose origins may have reached back to the
early history of the city.

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There, Athena bears the unique epithet
Mucizi.

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Unfortunately, this is not true.

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We do not actually know what this meant.

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Several explanations have been proposed.

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Roli connected it with mucus, an inner
room, storeroom or cellar, and

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consequently interpreted
Athena Mucizi as a deity that

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was concerned with the
prosperity of the household.

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Other scholars have associated the name
with the olive tree, while another

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interpretation derives it from a verb
connected with bellowing.

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and understands the goddess as a protector
of livestock.

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None of these explanations is secure,
and for the purposes of this paper,

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perhaps that uncertainty is itself
informative.

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We do not need to know
precisely what Mucizi meant, in

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order to recognise what
the dedication tells us socially.

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This was the Athena of the Priamites.

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The familiar goddess had been articulated
through an epithet, which made it

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meaningful to a particular group,
so specific, in fact, that its

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significance is now difficult for us to
recover.

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The name Athena provided a recognisable
divine identity, while the epithet allowed

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one community to specify precisely which
Athena it was addressing.

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The flexibility of Athena's cult extended
even further.

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At approximately the same time,
around the middle of the 5th century,

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another altar was dedicated jointly to
Zeus and Athena.

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Here, Athena bears the epithet Organe,
a rare variant of the better known Ergane,

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while Zeus is invoked as Telesergos,
the one who brings work to completion.

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The combination strongly suggests a
dedicant involved in craftsmanship,

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perhaps thanking the two gods for the
successful completion of his work.

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Here, Athena's relevance appears to derive
from the occupation and immediate concerns

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of an individual worshipper,
and is apparently not

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connected either to the
polis or the ancestors.

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A fragmentary dedication pairing Athena
Polychus with Hermes may point in a

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comparable direction, since both deities
too could be associated with craftsmanship

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and trade, although the damaged state of
the inscription prevents us from

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identifying the dedicant or reconstructing
the precise circumstances of the offering.

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These monuments show that
the multiplicity of Athena on

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Thassos was not produced
exclusively by bigger communities.

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Individuals could select
and emphasize aspects of the

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goddess that corresponded to
their own activities and needs.

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At the beginning of the
4th century, we encounter

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Athena once again in
an explicitly civic setting.

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Around 380 BC, three Thassian theoroi,
who on Thassos functioned as magistrates

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rather than as religious delegates, dedicated
a marble art altar to Athena Propylaia.

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The fine spot of the monument is much
appropriate.

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The altar was discovered in the
so-called passage of the Theoroi,

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originally a city gate and
later an internal entrance space.

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The epithet and the topography therefore
reinforce one another.

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This is Athena of the
Gateway, positioned at

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the point that defined
passage into civic space.

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And once again Apollo appears nearby.

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A dedication to the god was discovered in
the same area, reproducing on another

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level of the city the
association already visible

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between their sanctuaries
on the Acropolis.

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The final example takes us into the
Hellenistic period.

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A 2nd century BC inscription from the main
house, invokes Athena Hiperdexia,

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together with Zeus Hiperdexius.

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The epithet is unusual and comparable
cults are known from Lesbos and Rhodes,

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but the most interesting parallel for
Thassos once again comes from Paros.

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There, sacrifices to Zeus Hiperdexius and
Athena Hiperdexia appear to have been

00:15:56.161 --> 00:16:02.040
prescribed by the Delphic Oracle around
the late 4th or early 3rd century BC.

00:16:05.780 --> 00:16:09.500
Jean Polliou, therefore, proposed that
during the Hellenistic period,

00:16:09.820 --> 00:16:12.837
Athena Hiperdexia
effectively replaced Athena

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Polliouhus as the
official Athena of Thassos.

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But I'm very hesitant to accept this
interpretation.

00:16:20.960 --> 00:16:25.820
At present, the evidence for Hiperdexia
consists of a single inscription.

00:16:26.560 --> 00:16:28.908
That seems insufficient
to reconstruct a

00:16:28.909 --> 00:16:31.780
wholesale transformation
of the official cult.

00:16:32.540 --> 00:16:36.640
I would suggest a different possibility,
that, rather than evidence for

00:16:36.641 --> 00:16:41.060
replacement, the inscription may represent
another act of dedication.

00:16:42.380 --> 00:16:45.094
If the parallel with Paros
is meaningful, the cult

00:16:45.095 --> 00:16:48.040
may reflect Delphic
intervention or influence.

00:16:48.700 --> 00:16:53.100
In that case, the inscription reveals
Thassos participating in yet another

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religious network, one extending beyond
the bilateral relationship with Paros and

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Athens, and that had shaped the early
history of the island.

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And its fine spot at the main hub of
Thassos, is at the very least suggestive

00:17:06.840 --> 00:17:11.200
for a deity whose cult appears within a
wider inter-island network.

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I would nevertheless emphasise that the
evidence does not allow us to reconstruct

00:17:16.320 --> 00:17:19.119
the mechanism of transmission with
certainty.

00:17:21.160 --> 00:17:24.515
Thassos appears to have been
a rather crowded landscape

00:17:24.535 --> 00:17:27.680
of Athena's, but what
does this tell us exactly?

00:17:28.660 --> 00:17:33.120
I would argue that its significance lies
precisely in the fact that no single

00:17:33.121 --> 00:17:36.840
manifestation ever seems to exhaust the
identity of the goddess.

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Athena arrived on Thassos as part of the
religious traditions of Parian colonisation.

00:17:43.400 --> 00:17:45.815
As Polyuhus, she became
embedded within the

00:17:45.816 --> 00:17:48.580
institutions and
topography of the new polis.

00:17:49.160 --> 00:17:54.720
Under increasing Athenian influence,
that inherited civic cult operated within

00:17:54.721 --> 00:17:58.080
a new environment, without losing its
local identity.

00:17:59.200 --> 00:18:04.200
At the same time, fratries and aristocratic
groups approached Athena differently.

00:18:04.900 --> 00:18:08.580
In the Thesmophorian, she could become
patroia or mucizi.

00:18:08.960 --> 00:18:13.140
For individual worshippers, she could be
associated with craftsmanship.

00:18:13.520 --> 00:18:17.360
For civic magistrates, she could guard the
entrance to the city.

00:18:17.780 --> 00:18:20.797
And in the Hellenistic
period, Hypodexia may have

00:18:20.798 --> 00:18:23.860
connected the island with
still wider religious networks.

00:18:24.960 --> 00:18:30.360
This versatility of Athena's, or any deity
really, is hardly unique to Thassos.

00:18:30.380 --> 00:18:36.080
But taking the evidence for her cult as a
case study, clearly allows us to see civic

00:18:36.081 --> 00:18:40.580
authorities, ancestral groups,
individual worshippers and external

00:18:40.581 --> 00:18:44.917
religious authorities drawing
upon the same divine figure,

00:18:44.918 --> 00:18:47.940
while emphasising different
aspects of her identity.

00:18:49.460 --> 00:18:53.260
Religious change on Thassos did not
require the rejection of inherited

00:18:53.261 --> 00:18:56.967
traditions, nor did
cultural contact necessarily

00:18:56.968 --> 00:19:00.360
produce the replacement
of one god by another.

00:19:00.380 --> 00:19:05.380
Instead, an established deity could
provide a shared language through which

00:19:05.381 --> 00:19:08.600
group or individual concerns could all be
expressed.

00:19:10.180 --> 00:19:11.220
Thank you.

00:19:12.860 --> 00:19:13.980
Thank you, Victoria.

00:19:20.680 --> 00:19:22.520
Victoria, really interesting topic.

00:19:23.020 --> 00:19:26.180
I found it really, really, really
interesting.

00:19:26.400 --> 00:19:29.080
I don't know if anyone has any questions.

00:19:30.640 --> 00:19:34.220
Victoria, about the cult of Athena.

00:19:37.540 --> 00:19:40.420
Maybe it's something online.

00:19:43.820 --> 00:19:44.820
Nicole?

00:19:45.580 --> 00:19:46.476
Yes.

00:19:46.500 --> 00:19:50.700
Is it possible to ask a question?

00:19:51.360 --> 00:19:52.196
Yeah, of course.

00:19:52.220 --> 00:19:53.400
Thank you very much.

00:19:53.401 --> 00:19:58.500
And thanks to Victoria for this very nice
dossier.

00:19:59.600 --> 00:20:07.600
Yet, I'm wondering about your document on
Athena, Hyperdexia.

00:20:07.601 --> 00:20:10.220
And Zeus, Hyperdexios.

00:20:11.740 --> 00:20:15.320
Because, in my opinion, it is a genitive.

00:20:16.940 --> 00:20:19.440
Thus, it's not a dedication.

00:20:21.420 --> 00:20:29.420
It is a common property of Zeus,
Hyperdexios, and Athena, Hyperdexia.

00:20:29.740 --> 00:20:36.480
And in that respect, it is even more
interesting.

00:20:41.280 --> 00:20:45.959
The fact that the two
deities possess or have

00:20:45.960 --> 00:20:51.140
the property on the
same either temple or altar.

00:20:51.380 --> 00:20:52.860
I don't know exactly where.

00:20:53.140 --> 00:20:54.960
Or maybe the Temenos.

00:20:55.500 --> 00:20:58.880
Was it a born of the Temenos?

00:20:59.140 --> 00:21:01.740
Could you elaborate a little bit on that?

00:21:02.360 --> 00:21:03.860
I would love to.

00:21:03.960 --> 00:21:06.460
But unfortunately, we don't know the
answer.

00:21:06.461 --> 00:21:08.620
I don't know the exact fine spot of the
monument.

00:21:09.360 --> 00:21:12.960
And you're absolutely right that actually
it's genitive.

00:21:13.080 --> 00:21:19.840
So, it says a certain place or space was
dedicated to both.

00:21:20.120 --> 00:21:24.720
But I believe it was found as a spolia.

00:21:25.020 --> 00:21:26.680
So, we don't know where it was.

00:21:28.240 --> 00:21:30.600
Perhaps it was in the area of the harbors.

00:21:31.020 --> 00:21:34.640
I don't believe they would carry it that
much farther away.

00:21:35.820 --> 00:21:37.780
It's very interesting, yes.

00:21:39.180 --> 00:21:44.137
And it's very interesting
that across Tasos, in

00:21:44.138 --> 00:21:49.260
Mulivoti, we also have a
shared space of Zeus and Athena.

00:21:49.680 --> 00:21:53.280
But with different epithets.

00:21:53.281 --> 00:21:57.600
I think Zeus was Oreos or something like
that.

00:21:57.640 --> 00:21:59.280
That had to do with...

00:22:02.700 --> 00:22:03.780
The limits.

00:22:03.781 --> 00:22:05.920
With the limits, yes, exactly.

00:22:08.220 --> 00:22:15.478
And it is very interesting because
they both possess a place or some...

00:22:15.479 --> 00:22:16.560
maybe a sanctuary.

00:22:16.820 --> 00:22:19.980
And they both have the same attribute.

00:22:20.520 --> 00:22:21.520
Yes.

00:22:21.740 --> 00:22:23.880
That is different in the other case.

00:22:24.960 --> 00:22:26.180
Yes, yes, yes.

00:22:27.620 --> 00:22:28.620
Thank you so much.

00:22:29.060 --> 00:22:30.280
Thank you.

00:22:33.190 --> 00:22:34.310
Thanks so much.

00:22:34.311 --> 00:22:34.806
Thank you so much.

00:22:34.830 --> 00:22:36.190
There is another question.

00:22:36.870 --> 00:22:38.170
There is something there.

00:22:38.230 --> 00:22:38.746
Oh, yeah.

00:22:38.770 --> 00:22:39.770
Let me, Antonio.

00:22:42.350 --> 00:22:43.350
Victoria.

00:22:43.930 --> 00:22:47.450
Yeah, Victoria, would you tell more
information about the mucuses?

00:22:51.230 --> 00:22:54.770
Well, we don't know what mucuses meant.

00:22:55.230 --> 00:22:57.010
There are mainly three theories.

00:22:57.210 --> 00:23:02.470
The one that I prefer is the one by
Rowley.

00:23:02.570 --> 00:23:10.570
That explains Athena as goddess of the
cellar, of the household.

00:23:13.790 --> 00:23:21.790
And I believe Rowley came by this idea
because of a text by Dionysius of

00:23:23.310 --> 00:23:32.070
Halicarnacus, who actually made an
association between the penates and the mucus.

00:23:32.071 --> 00:23:39.570
Who were these gods of the household that
I don't think we see anywhere else.

00:23:40.190 --> 00:23:44.790
But in this text, he practically equated
them.

00:23:44.910 --> 00:23:50.250
So that's why Rowley believes this is the
right interpretation of mucusy.

00:23:51.970 --> 00:23:59.970
The other interpretation is that that
derives the word from a word for olive

00:23:59.971 --> 00:24:02.050
tree, because Athena was comfortable with
it.

00:24:02.051 --> 00:24:03.910
It's commonly associated with olive trees.

00:24:04.090 --> 00:24:07.170
So it's very logical, too.

00:24:08.130 --> 00:24:15.330
And the third interpretation, I believe,
was by a Polish author.

00:24:15.610 --> 00:24:16.650
I forgot his name.

00:24:18.070 --> 00:24:21.843
But he proposed that
it came from the verb

00:24:21.844 --> 00:24:27.330
miuk, which meant roaring
or bellowing as a cow.

00:24:28.970 --> 00:24:36.970
So in that case, Athena, too, can be
interpreted as a deity of the household,

00:24:37.390 --> 00:24:43.810
of the house animals, of prosperity in
that sense.

00:24:44.310 --> 00:24:45.950
But who knows?

00:24:50.560 --> 00:24:51.820
Thank you, Victoria.

00:24:53.780 --> 00:24:57.840
I don't know if Antonio, do you want to
answer to that?

00:24:58.580 --> 00:25:05.940
So if there's no more questions,
let me know in the comments.

00:25:05.941 --> 00:25:07.760
OK, so thank you so much, Victoria.

00:25:08.160 --> 00:25:10.720
I really appreciate your contribution.

00:25:11.180 --> 00:25:12.180
Thank you.