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[[ | [[Archivo:Didim RB1.jpg|thumb|right|280px|Didymaion, [[Didim]]]] | ||
'''Dídima''' (Griego: Δίδυμα) fue un santuario [[Jonia|jónico]], la moderna [[Didim]], [[Turquía]].<ref> Dídima se encuentra cerca de la moderna ciudad de [[Yeni Hisar]] ([[Yoran]]) cerca de la ciudad de [[Söke]] en la provincia de [[Aydin]].</ref> | '''Dídima''' (Griego: Δίδυμα) fue un santuario [[Jonia|jónico]], la moderna [[Didim]], [[Turquía]].<ref> Dídima se encuentra cerca de la moderna ciudad de [[Yeni Hisar]] ([[Yoran]]) cerca de la ciudad de [[Söke]] en la provincia de [[Aydin]].</ref> | ||
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Until its destruction by the Persians in 494 BC, Didyma's sanctuary was administered by the family of the '''Branchidae''', who claimed descent from Branchos, a youth beloved of Apollo.<ref>[[Strabo]], 634.</ref> The priestess, seated above the sacred spring, gave utterances that were interpreted by the Branchidae. Both [[Herodotus]]<ref>''Histories'' 1.157.3.</ref> and Pausanias dated the origins of the oracle at Didyma before the [[Ionia|Ionian colonization]] of this coast. The Branchidae were expelled by [[Darius I|Darius]]' Persians, who burned the temple in 493 BC and carried away to [[Ecbatana]] the archaic bronze statue of Apollo, traditionally made by ''Canachus of Sicyon''<ref>Pausanias, 2.10.5.</ref> in the sixth century; the spring dried up, it was reported, and the archaic oracle was silenced.<ref>Parke reports that the adyton is normally dry today.</ref> Though the sanctuaries of Delphi and [[Temple of Artemis|Ephesus]] were swiftly rebuilt, Didyma remained a ruin until the first steps of restoration were undertaken, in 334 BC. [[Callisthenes]], a court historian of [[Alexander the Great|Alexander]] reported that the spring began once more to flow after Alexander passed through, but there had been a complete break in the oracles' personnel and tradition.<ref>H. W. Parke, "The Temple of Apollo at Didyma: The Building and Its Function" ''The Journal of Hellenic Studies'' '''106''' (1986, pp. 121-131) p 123.</ref> Inscriptions, including inquiries and responses, and literary testimony record Didyma's role as an oracle, with the "grim epilogue"<ref>Robert Parker, reviewing Fontenrose 1988 in ''The Classical Review'' New Series '''39'''.2 (1989), p 270.</ref> of Apollo's supposed sanction of [[Persecution of Christians|Diocletian's persecution of Christians]], until the closing of the temples under [[Theodosius I]]. | Until its destruction by the Persians in 494 BC, Didyma's sanctuary was administered by the family of the '''Branchidae''', who claimed descent from Branchos, a youth beloved of Apollo.<ref>[[Strabo]], 634.</ref> The priestess, seated above the sacred spring, gave utterances that were interpreted by the Branchidae. Both [[Herodotus]]<ref>''Histories'' 1.157.3.</ref> and Pausanias dated the origins of the oracle at Didyma before the [[Ionia|Ionian colonization]] of this coast. The Branchidae were expelled by [[Darius I|Darius]]' Persians, who burned the temple in 493 BC and carried away to [[Ecbatana]] the archaic bronze statue of Apollo, traditionally made by ''Canachus of Sicyon''<ref>Pausanias, 2.10.5.</ref> in the sixth century; the spring dried up, it was reported, and the archaic oracle was silenced.<ref>Parke reports that the adyton is normally dry today.</ref> Though the sanctuaries of Delphi and [[Temple of Artemis|Ephesus]] were swiftly rebuilt, Didyma remained a ruin until the first steps of restoration were undertaken, in 334 BC. [[Callisthenes]], a court historian of [[Alexander the Great|Alexander]] reported that the spring began once more to flow after Alexander passed through, but there had been a complete break in the oracles' personnel and tradition.<ref>H. W. Parke, "The Temple of Apollo at Didyma: The Building and Its Function" ''The Journal of Hellenic Studies'' '''106''' (1986, pp. 121-131) p 123.</ref> Inscriptions, including inquiries and responses, and literary testimony record Didyma's role as an oracle, with the "grim epilogue"<ref>Robert Parker, reviewing Fontenrose 1988 in ''The Classical Review'' New Series '''39'''.2 (1989), p 270.</ref> of Apollo's supposed sanction of [[Persecution of Christians|Diocletian's persecution of Christians]], until the closing of the temples under [[Theodosius I]]. | ||
[[ | [[Archivo:Didim RB20.jpg|thumb|200px|Enriched mouldings from the third-century rebuilding]] | ||
After his capture of Miletus in 334 BC [[Alexander the Great]] reconsecrated the oracle but placed its administration of the oracle in the hands of the city, where the priest in charge was annually elected. About 300 BC<ref>[[Pausanias (geographer)|Pausanias]] (i.16.3, viii.46.3) offers no date, but Seleucus gained control of [[Medes|Media]] in the years immediately after 312.</ref> [[Seleucus I Nicator]] brought the bronze [[cult image]] back, and the Milesians began to build a new temple, which, if it had ever been completed, would have been the largest in the Hellenic world. [[Vitruvius]] recorded a tradition that the architects were Paeonius of Ephesus, whom Vitruvius credited with the rebuilding of the [[Temple of Artemis]] there, and Daphnis of Miletus. The [[peripteral]] temple<ref>This description follows that of Parke 1986:21-131.</ref> was surrounded by a double file of [[Ionic order|Ionic columns]]. With a ''[[pronaos]]'' of three rows of four columns, the approaching visitor passed through a regularized grove formed of columns. The usual door leading to a [[cella]] was replaced by a blank wall with a large upper opening through which one could glimpse the upper part of the ''[[naiskos]]'' in the inner court (''[[adyton]]''). The entry route lay down either of two long constricted sloping passageways built within the thickness of the walls which gave access to the inner court, still open to the sky but isolated from the world by the high walls of the cella: there was the ancient spring, the ''naiskos''— which was a small temple itself, containing in its own small cella the bronze [[cult image]] of the god— and a grove of laurels, sacred to Apollo. The inner walls of the cella were articulated by pilasters standing on a base the height of a man (1.94 m). Turning back again, the visitor saw a monumental staircase that led up to three openings to a room<ref>Its rear wall divided it from the ''pronaos'' outside.</ref> whose roof was supported by two columns on the central cross-axis. The oracular procedure, so well documented at Delphi, is unknown at Didyma and must be reconstructed on the basis of the temple's construction, but it appears that several features of Delphi were now adopted: a priestess<ref>[[Iamblychus]]' ''profetis'' (in ''De mysteriis'')</ref> and answers delivered in classical [[hexameters]]. At Delphi, noting was written; at Didyma, inquiries and answers were written; a small structure, the ''Chresmographion'' featured in this process: it was meticulously disassembled in the Christian period. | After his capture of Miletus in 334 BC [[Alexander the Great]] reconsecrated the oracle but placed its administration of the oracle in the hands of the city, where the priest in charge was annually elected. About 300 BC<ref>[[Pausanias (geographer)|Pausanias]] (i.16.3, viii.46.3) offers no date, but Seleucus gained control of [[Medes|Media]] in the years immediately after 312.</ref> [[Seleucus I Nicator]] brought the bronze [[cult image]] back, and the Milesians began to build a new temple, which, if it had ever been completed, would have been the largest in the Hellenic world. [[Vitruvius]] recorded a tradition that the architects were Paeonius of Ephesus, whom Vitruvius credited with the rebuilding of the [[Temple of Artemis]] there, and Daphnis of Miletus. The [[peripteral]] temple<ref>This description follows that of Parke 1986:21-131.</ref> was surrounded by a double file of [[Ionic order|Ionic columns]]. With a ''[[pronaos]]'' of three rows of four columns, the approaching visitor passed through a regularized grove formed of columns. The usual door leading to a [[cella]] was replaced by a blank wall with a large upper opening through which one could glimpse the upper part of the ''[[naiskos]]'' in the inner court (''[[adyton]]''). The entry route lay down either of two long constricted sloping passageways built within the thickness of the walls which gave access to the inner court, still open to the sky but isolated from the world by the high walls of the cella: there was the ancient spring, the ''naiskos''— which was a small temple itself, containing in its own small cella the bronze [[cult image]] of the god— and a grove of laurels, sacred to Apollo. The inner walls of the cella were articulated by pilasters standing on a base the height of a man (1.94 m). Turning back again, the visitor saw a monumental staircase that led up to three openings to a room<ref>Its rear wall divided it from the ''pronaos'' outside.</ref> whose roof was supported by two columns on the central cross-axis. The oracular procedure, so well documented at Delphi, is unknown at Didyma and must be reconstructed on the basis of the temple's construction, but it appears that several features of Delphi were now adopted: a priestess<ref>[[Iamblychus]]' ''profetis'' (in ''De mysteriis'')</ref> and answers delivered in classical [[hexameters]]. At Delphi, noting was written; at Didyma, inquiries and answers were written; a small structure, the ''Chresmographion'' featured in this process: it was meticulously disassembled in the Christian period. | ||
Revisión del 14:52 28 ago 2011
Didymaion, Didim
Dídima (Griego: Δίδυμα) fue un santuario jónico, la moderna Didim, Turquía.[1]
La ciudad se encuentra justo fuera del santuario que contiene un templo y un oráculo de Apolo, el Didymaion. En griego didyma significa mellizo, pero los griegos que buscaban un "mellizo" en Didyma ignoraban el origen cario del nombre[2]. Junto con Delfos, Didima fue de los oráculos más famosos del mundo helénico, mencionado primero entre los griegos en el himno homérico a Apolo,[3] pero es un asentamiento que precede la alfabetizacion y aun la colonización de Jonia. Genealogías míticas de los orígenes de la línea de sacerdotes Branchidae , diseñadas para capturar los origenes de Didima como una tradicion helenica, se remontan al periodo Helenico.[4]
Notas
- ↑ Dídima se encuentra cerca de la moderna ciudad de Yeni Hisar (Yoran) cerca de la ciudad de Söke en la provincia de Aydin.
- ↑ Didyma is akin to Idyna, Cibyma, Olymos, Loryma, Sidyma, Joseph Eddy Fontenrose noted, "Zeus Didymaeus" Transactions and Proceedings of the American Philological Association 63 (1932, pp. 245-255) p 251.
- ↑ Fontenrose 1932:245 demonstrates that a "Zeus Didymeus" that was mentioned once, by Nicander, is a phantom based on a merely epíteto geográfico: the Zeus who shared honors of patronage at Didyma, though not in the Didymaion itself, was actually Zeus Soter, "Zeus the Saviour".
- ↑ Parke 1986.
Véase también
- Didim - para información de la ciudad moderna y el complejo residencial de la costa.
Enlaces Externos
- Encyclopedia Iranica, "Didyma"
- Livius Picture Archive: Didyma (Yenihisar)
- Site of Didyma
- Richard Stillwell, ed. Princeton Encyclopedia of Classical Sites, 1976: "Didyma,or Branchidai (Didim, previously Yoran) Turkey"
- Rather exhaustive picture series of Didyma
Referencias
- Hammond, N. G. L. 1998. "The Branchidae at Didyma and in Sogdiana" The Classical Quarterly, New Series, 48.2 pp. 339-344.
Bibliografía complementaria
- Joseph Fontenrose, 1988. Didyma. Apollo's Oracle, Cult and Companions, (Berkeley). Catalogue of Didyman inquiries and responses, translated.
- Robin Lane Fox, Pagans and Christians 1986: Chapter 5.
- H. W. Parke, 1985. The Oracles of Apollo in Asia Minor
- T. Wiegand, 1941-58. Didyma, 2 vols. in 4, (Berlin) The prime archaeological report.
