Alea, an Arkadian Goddess
Tegea was a notable settlement of ancient Arkadia in the Peloponnese, mentioned in the Catalogue of Ships in Homer's Iliad.¹ It was an important religious center, having the famed Temple of Athena Alea, a deity who was also worshipped in nearby Alea and Mantineia.² This temple was known and respected across the Peloponnese as a refuge for those seeking sanctuary.³
While Alea became an epithet of Athena, it was originally the name of a unique Arkadian goddess.
She is attested by various names: the tribal name Epalea, the founder of her temple Aleos, and the name of the festival Aleaia. In the Classical period, a transition can be seen in literature and cult from Alea, to Alea Athena, to Athena Alea. Xenophon calls her Alea, while Herodotus, Menander, and Strabo, among others, call her Alea Athena. But the transition is not instantaneous, as Athena Alea, used by Pausanias, is attested before Alea Athena disappears.⁴
The earliest known cultic activity at Tegea is in the late tenth century. Pottery, animal bones, both burnt and unburnt, and terracotta figures & wreaths were found in the sacred pit (bothros).⁵
In the Geometric period, activity expanded: architectural evidence of 2 apsidal temples and a metal workshop was found. There was also an increase of votives found at the site, such as animal & human figures, jewelry, and shields.
Figure 1. Bronze votive pins from the sanctuary of Athena Alea (Kladouri and Orfanou 4)
The Archaic temple, most likely built around 625-600 BCE, became the first monumental building at Tegea, and stood until it burnt down. An abundance of votives were found once again: bronze & lead jewelry, statuettes, terracotta figurines, and miniature vessels. We don't know when Alea and Athena became equated, but a 6th century votive figurine of an armed Athena could be seen as a representation of this syncretism.⁵
Figure 2. An archaic bronze figurine of an armed Athena (Dugas 359)
When the Archaic temple burnt down, the famous marble temple, whose remains can still be seen today, was built.
In the temple, there was a statue of Athena Alea. Originally an ivory statue stood, but it was carried away to Rome by Augustus. A new statue was made and later flanked by a statue of Asklepios and a statue of Hygeia on either side. Pausanias writes that the statue was originally surnamed Hippeia, but the locals continued to call her Alea.⁶
There were also representations of the Calydonian boar hunt, as Atalanta was Arkadian, and another local hero, Telephos, fighting Achilles. The tusks of the boar were said to be present in the temple until Augustus removed them. Present still in the temple in the days of Pausanias was the rotted hide of the Calydonian Boar.⁷ He also lists other votives: a couch dedicated to the goddess and a portrait of Auge, a priestess of her's.
Also in the sanctuary were representations of Rheia, local nymphai, the mousai, and Mnemosyne.⁸
Figure 3. The remains of the temple of Athena Alea at Tegea (Hagedorn)
We don't know a lot about Alea herself. She was clearly a goddess of refuge, granting safety to various people. She also seemed to have a martial aspect even before she became associated with Athena, which explains why she was syncretized with Athena to begin with. A connection could be made both to horses, via Hippeia, and boars/pigs, via the Calydonian Boar.
Pausanias also describes a peplos woven for the goddess as an offering, so weaving could also be an attribute of her's.⁹ Though, of course, these can all be argued as just examples of the syncretism with Athena. The metal workshop could attest to a connection with smithery.
Erik Øtsby suggests that she is a fertility goddess with a connection to water in some way, citing Madeleine Jost, who also discusses a possible solar aspect.¹⁰ Her sanctuary was located near a natural spring, and in the early periods was located within a loop of a river.
So, all in all: Alea was a goddess of protection and refuge, a fertility goddess with a connection to water and a martial aspect even prior to her association with Athena. She was often offered jewelry, attesting to a large female cult. These were likely dedications related to puberty and/or marriage. The tusks and hide of the Calydonian Boar were held in her sanctuary, and like a lot of Arkadian deities she was associated with nymphai.
I think she's a very interesting study of how Panhellenic deities absorbed local deities and took on new characteristics.
Yes I spent 3 hours writing this for about ~7 people to see. No I don't regret it.
Sources:
[1] Homer, Iliad 2.607-609
[2] Pausanias, Description of Greece 8.9.6; 8.23.1; 8.4.8
[3] Pausanias, Description of Greece 3.5.6
[4] Madeleine Jost, 2007, “The Religious System in Arkadia” in A Companion to Greek Religion
[5] Mary E. Voyatzis, The Cult of Athena Alea at Tegea and its transformation over time
[6] Pausanias 8.41.1
[7] Pausanias 8.47.2
[8] Pausanias 8. 45. 4-47. 4
[9] Pausanias 8.5.3
[10] Nordquist and Voyatzis, Tegea I: Investigations in the Temple of Athena Alea 1991-94
