Читать книгу The Herodotus Encyclopedia - Группа авторов - Страница 77

MATHIEU DE BAKKER

University of Amsterdam

An acropolis (“citadel,” literally “upper city”) is a hill within or near a city that contains its most important sanctuaries and can be used as a fortress. Normally, those in charge of the acropolis rule the city. In the Greek Bronze Age the acropolis was the place where the king built his palace, and it was sometimes fortified with immense, so‐called “Cyclopean,” WALLS. In the archaic and classical eras, the acropolis lost its residential function. It was used for religious and ceremonial purposes and often contained the sanctuary of the city’s patron god or goddess, such as ATHENA Polias, the “protector of the city,” in the case of ATHENS.

There are five CITIES in the Histories whose citadels function as settings in the narrative. The Lydian capital SARDIS has an almost impregnable citadel (nowadays called the Boz Dağ mountain). Only the Persians succeed in capturing it by climbing along its steepest side, which the Lydians have left unguarded (1.84). In XANTHUS, the citizens set FIRE to their citadel with their wives, CHILDREN, slaves, and possessions when besieged by the Persians (1.176.1). The acropolis of SUSA is the scene of the revolt against the MAGI, in which Cambyses’ former officer PREXASPES throws himself from the walls (3.74–75), while the seven conspirators gain access by way of a ruse (3.77). The acropolis of SAMOS (the modern‐day Kastro with the Logothetis fortress in Pythagorion) is used by MAEANDRIUS (II) in his failed attempt to secure his rule after POLYCRATES’ death (3.142–47). He escapes via a hidden tunnel (3.146.2) that appears to be unrelated to the more famous water tunnel of EUPALINUS (3.60.1–3).

The Athenian acropolis is most frequently mentioned in the Histories. Herodotus pays attention to topographical detail, referring to its “Pelasgian” (i.e., Bronze Age) walls (6.137.2), its older wooden fence (7.142.1), and its layout prior to Persian destruction in 480 BCE (8.53). He also mentions the shrine of PAN on the North Slope (6.105.3). In referring to the DEDICATIONS from the war against the BOEOTIANS and CHALCIS, he observes the damage caused by Persian fire (5.77.3) and quotes an extant epigram (5.77.4). The Acropolis is seized twice by PEISISTRATUS (1.59.6; 60.4) and later, during the conflict between CLEISTHENES SON OF MEGACLES and ISAGORAS, by the Spartan king CLEOMENES (5.72.2), who leaves after receiving a stern warning from Athena’s PRIESTESS (5.72.2–4). The story of the Persian capture of the acropolis resembles that of Sardis, in that the Persians successfully gain access by climbing its steepest part, along the sanctuary of AGLAURUS on the east side (8.53.1). Like the Aglaurids in mythical times, some of the defenders throw themselves from the walls when they notice that the Persians have entered (8.53.2; see Bowie 2007, 140). Although the Athenians call their Acropolis “polis” (cf. Thuc. 2.13.5–6 and testimony in epigraphical documents), Herodotus uses POLIS (πόλις), next to astu and polisma, only to refer to a city as a whole. The acropolis of Susa is also indicated as “fortress” (pyrgos, 3.74.3, 75.1 and 3), and the acropolis of TROY is poetically identified as the “Pergamon of PRIAM” (7.43.2).

SEE ALSO: Agora; Fortifications; Pelargikon; Siege Warfare; Temples and Sanctuaries