190
notions of geometry in the city and the universe (Vernant, 1983: 180–181, 186), but
it is likely that the origins of this idea date to an earlier period. This earlier period
coincides also with the beginnings of monumental religious architecture in Greece.
Monumental architecture, does not become widespread in the Greek space though
until the seventh to sixth centuries BCE. By the time of Kleisthenes of Athens and
his numerologically based political reforms at the end of the sixth century
BCE though, ancient written sources suggest that cities reflect what happens in the
heavens, so that the microcosm of the city participates in the macrocosm of the
universe (Shipley, 2005; Vernant, 1983: 224). This idea becomes rather prominent
in the Roman period, where we have explicit references to the importance of astronomy and cardinal orientations both in city planning and in the layout of religious
structures (Vitruvius, de Architectura, 1.1.3, 1.6, 4.5.1, 4.9.1; González-García,
Rodríguez-Antón, & Belmonte, 2014; Peterson, 2007).
The Doric
1
was the first of the three Greek architectural orders to emerge around
650–600 BCE, shortly followed by the Ionic,
2
which appeared in eastern Greece
(the Aegean islands and Asia Minor). The earliest archaeological date for the
Corinthian order is the fifth century BCE, when it is first attested in the singular
interior column of the temple of Apollo at Bassae (Jenkins, 2006: 14–20). The
choice of one architectural order over another is not necessarily related to the date
of a structure. In a number of cases, it seems to have been linked to tradition and
preference. Certain geographical areas display distinct partiality between the two
older orders. We observe for example, that Doric is preferred in the Saronic islands,
the Peloponnese, Southern Italy and Sicily. Some locations display use of both Ionic
and Doric, such as Delos, Kos and Samothrace, whereas in Asia Minor and some
Aegean islands such as Naxos, the Ionic is more widespread. The distinction in the
use of the two orders becomes more prominent in the Greek colonies, but this
relates to influences from the mother cities and to local traditions. The Greek Sicilian
and South Italian colonies make extensive use of the Doric, whereas the Ionic order
is indisputably favoured in the Greek sanctuaries of Asia Minor. In some cases, we
observe that the oldest cults are housed in Doric temples, as seen for example in
Delphi, Delos and Olympia. In a number of these sanctuaries, the Ionic order is also
present concurrently with the Doric, as attested for example, in the Athenian
Acropolis and the Acropolis of Pergamon. In these cases, the choice of architectural
order does not seem to be determined by the date of construction, but rather by
regional preferences. For instance, the Archaic Oikos of the Naxians in Delos is
1 The Doric order is characterised by the absence of decorative elements in the treatment of the
columns, the absence of a column base and the overall stocky and thicker appearance of the building. The frieze of the Doric order is divided to triglyphs and metopes. Examples of this order are
the temple of Apollo in Delphi, the temple of Hephaistos in the Athenian Agora and the exterior of
the temple of Zeus in Nemea.
2 The Ionic order has more slender columns (compared to the Doric), supported by a base and
distinctive volute shaped capitals. It also differs in the treatment of the frieze, which forms a continuous band adorned with sculptural decoration. Examples of Ionic order are the Erechtheion and
the temple of Nike on the Athenian Acropolis.
E. Boutsikas
notions of geometry in the city and the universe (Vernant, 1983: 180–181, 186), but
it is likely that the origins of this idea date to an earlier period. This earlier period
coincides also with the beginnings of monumental religious architecture in Greece.
Monumental architecture, does not become widespread in the Greek space though
until the seventh to sixth centuries BCE. By the time of Kleisthenes of Athens and
his numerologically based political reforms at the end of the sixth century
BCE though, ancient written sources suggest that cities reflect what happens in the
heavens, so that the microcosm of the city participates in the macrocosm of the
universe (Shipley, 2005; Vernant, 1983: 224). This idea becomes rather prominent
in the Roman period, where we have explicit references to the importance of astronomy and cardinal orientations both in city planning and in the layout of religious
structures (Vitruvius, de Architectura, 1.1.3, 1.6, 4.5.1, 4.9.1; González-García,
Rodríguez-Antón, & Belmonte, 2014; Peterson, 2007).
The Doric
1
was the first of the three Greek architectural orders to emerge around
650–600 BCE, shortly followed by the Ionic,
2
which appeared in eastern Greece
(the Aegean islands and Asia Minor). The earliest archaeological date for the
Corinthian order is the fifth century BCE, when it is first attested in the singular
interior column of the temple of Apollo at Bassae (Jenkins, 2006: 14–20). The
choice of one architectural order over another is not necessarily related to the date
of a structure. In a number of cases, it seems to have been linked to tradition and
preference. Certain geographical areas display distinct partiality between the two
older orders. We observe for example, that Doric is preferred in the Saronic islands,
the Peloponnese, Southern Italy and Sicily. Some locations display use of both Ionic
and Doric, such as Delos, Kos and Samothrace, whereas in Asia Minor and some
Aegean islands such as Naxos, the Ionic is more widespread. The distinction in the
use of the two orders becomes more prominent in the Greek colonies, but this
relates to influences from the mother cities and to local traditions. The Greek Sicilian
and South Italian colonies make extensive use of the Doric, whereas the Ionic order
is indisputably favoured in the Greek sanctuaries of Asia Minor. In some cases, we
observe that the oldest cults are housed in Doric temples, as seen for example in
Delphi, Delos and Olympia. In a number of these sanctuaries, the Ionic order is also
present concurrently with the Doric, as attested for example, in the Athenian
Acropolis and the Acropolis of Pergamon. In these cases, the choice of architectural
order does not seem to be determined by the date of construction, but rather by
regional preferences. For instance, the Archaic Oikos of the Naxians in Delos is
1 The Doric order is characterised by the absence of decorative elements in the treatment of the
columns, the absence of a column base and the overall stocky and thicker appearance of the building. The frieze of the Doric order is divided to triglyphs and metopes. Examples of this order are
the temple of Apollo in Delphi, the temple of Hephaistos in the Athenian Agora and the exterior of
the temple of Zeus in Nemea.
2 The Ionic order has more slender columns (compared to the Doric), supported by a base and
distinctive volute shaped capitals. It also differs in the treatment of the frieze, which forms a continuous band adorned with sculptural decoration. Examples of Ionic order are the Erechtheion and
the temple of Nike on the Athenian Acropolis.
E. Boutsikas