Though a less dominating presence than at Athens, Athena was a prominent civic goddess in virtually every Ionian city by the eighth century. At Miletos, where Apollo was the patron deity, the seventh-century Athena temple was constructed in a commercial district on the site of a former Minoan and Mycenaean colony. It was repeatedly damaged and rebuilt over the succeeding centuries.20 An unbroken series of votive offerings, including metal items such as a fragmentary bronze griffin cauldron, stretches from the eighth century on and hints at the wealth of the sanctuary. Likewise, the earliest activity at Athena’s sanctuary in Erythrai is dated to the eighth century; among the oldest structures found there were a temple (rebuilt in the sixth century) and a ruler’s dwelling. Pausanias (7.5.9) describes the cult statue of Athena Polias at Erythrai as a large enthroned Athena made of wood, holding a distaff and crowned with a polos, a cylindrical headdress often worn by goddesses. He attributes it to the Archaic sculptor Endoios. Such representations of Athena with spinning tools are virtually absent from the Greek mainland, although facilities for sacred weaving in her sanctuaries were not unusual.21
At Old Smyrna, the Athena cult seems to have been introduced by Ionian refugees from Kolophon who seized the city from its Aiolian founders in the late eighth century. The first temple to Athena, a modest apsidal structure, appeared shortly thereafter (c. 690), and its successors grew ever more elaborate. Excavation has revealed a wealth of faience, ivory, terracotta, and stone objects traceable to Rhodes, Krete, Cyprus, and Syria, evidence of the cosmopolitan city’s flourishing trade in the Orientalizing period. Around 600, the Lydian ruler Alyattes sacked the city and looted the temple, but the people quickly rebuilt it. Several mushroom-shaped capitals from the early sixth-century temple, influenced by Phoenician and Hittite models, have survived. Alyattes also burned the temple of Athena at Assessos, in the territory of Miletos. As a result of this sacrilege he fell ill, and the Delphic oracle ordered him rebuild the temple as penance for the offense to the goddess. Investigation of the ancient site, where excavators found the remains of an Archaic city and at least one temple destroyed and rebuilt in the seventh century, supports the general outline of Herodotus’ account (1.16, 19-22).22
At the citadel of Emporio on Chios, the eighth-century sanctuary of Athena shared the space inside the circuit wall with a ruler’s megaron, while the townspeople lived on the slopes below. Around 600, the hillside town was abandoned for a settlement in the harbor below, yet the Athena sanctuary was kept in use and a temple was added in the mid-sixth century. The temple design carefully preserved an earlier structure, an irregular stone box less than a meter high, touching the bedrock and filled with earth. This crude altar or basis for offerings, once the center of the open-air sanctuary, shared the focal area of the cella with the cult image. Nine small griffin protomes of
Lead, found in the cella, may have been attached to the helmet of this statue.23 Priene, Phokaia, Ephesos, Teos, Kolophon, and Klazomenai too had their cults of Athena Polias or Poliouchos (Protector of the City), demonstrating the great popularity of Athena among the lonians. Herodotus (1.147-49) relates that all these cities except for Ephesos and Kolophon celebrated the Apatouria, a coming-of-age festival celebrated by the phratries. Athena and Zeus presided over the Apatouria at Athens, so the same may have been true in the Ionian cities.
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