The present work, being the final publication about the Sanctuary of Aphrodite on Mt. Aphrodision (Hagios Petros) in N.W. Arcadia, detected and excavated by the writer — under the auspices of the Archaeological Society — and proved to be an Oracle, consists of the following five parts.
Part one deals with the topography of the site and with the itinerary of Pausanias from Psophis to Thelpousa, passing near the holy oak-forest of the Sanctuary. On the basis of new data, this itinerary is now reconsidered and a new identification emerges for:
a) the Arsen river,
b) the ancient town of Kaous and
c) the ancient (homeric) city of Stratos.
Furthermore, it is assumed that from this excavated Sanctuary — whith the most important cult of Aphrodite in Arcadia going back to the end of the 2nd millenium B.C. — Arcadians of the diaspora of that time transferred the cult of Aphrodite to Paphos (Cyprus) in the East and to Eryx (Sicily) in the West.
Part two deals with the substance of the deity adored in the Sanctuary, i.e. Aphrodite, as it appears to be supported by the evidence from the finds of the Sanctuary. It particularly deals:
• with her symbols and her existence as an elderly heavenly female goddess, creator of everything, and as being originally the main part of a holy triad, in which a maiden, warrior and homonymous goddess of wild nature, as well as a young homonymous god were included;
• and with her early connection with metronymic communities.
It also deals with her later relation (rivalry) to Hera and her relation to the maiden godesses Athena and Artemis, as well as to her non-Greek counterparts: Etruscan, Roman, Scythian, Semitic.
Furthermore, it deals with the festival connected originally with the «synod» of the homonymous planet (Venus) and the solstice, manifested as early as in Mycenaean times; also with the old religious year (Venus year), known as «octaeteris» or «Kadmos year», comprising eight solar years.
Part three deals with the excavation and the ruins of the Sanctuary, divided in three main units: one on the saddle of Hagios Petros and one on either side, i.e. on the neighbouring slopes, of the two mountain peaks (Zarkadi and Neraidorrhachi).
Their history runs briefly as follows: Probably at the end of the 2nd millennium B.C. an open cult existed there. Buildings are manifested only in the late Archaic period, but it is unknown whether they existed previously.
The open cult was originally centered in an ash altar on the saddle, in an omphalos and a holy free-standing pillar on the one side and in an oak-tree and the spring above it on the other. In the 7th century B.C. the sacred road from Psophis was paved at its terminal to the altar. The altar then acquired an impressive podium and the stadium a seat for the judges.
In the early sixth century B.C. a low rectangular peribolos was erected around the omphalos and the pillar; at the same time a telesterion was built to its W., in the innermost part of which the base of a holy tripod was found and traces of an «eschara» (hearth) were detected. About at the same time probably a building was constructed near the oak-tree (to the S.E.) on the other side of the saddle, below the holy spring.
Then (about 500 B.C.) a temple was built to house the omphalos and a new building, tripartite in form, succeeded the above mentioned building near the oak-tree. Its S. wing rested on a closed ground-floor serving both as a podium on the outside and as a basement in the inside. Its plan was similar to that of the telesterion.
To this building, water was carried from the holy spring through an underground aqueduct but appeared in two open channels, either of which passed through a corridor (flanking the central wing) and the paved court in front, led, lastly, to a purification pool in a lower level (totally destroyed).
In Hellenistic times, this water was probably used also in a special oracular mechanism. The above mentioned buildings had occasionally been repaired in antiquity; especially their doors and roofs were repaired. In Hellenistic period, repair was quite extensive. At the S. wing (of the tripartite building) several inner walls were added in the basement and two «doors» were opened through its N. wall.
The Sanctuary, operating as an Oracle, appears to have.
Also flourished in later Roman times, but in the late 4th century A.D. the whole thing was put to an end by the Christians.
Part four deals with the function of the whole Sanctuary. First, with the major festival, in the summer solstice, as well as with the possibility of minor festivals. Then, with the offerings, especially some particular ones (hair and garments). Also with the sacred common meals, probably taking place mainly during the festival. Furthermore, it deals with the main oracular spots in the Sanctuary, in relation to similar known examples, as well as to the existing written tradition, namely with: the altar, the holy tripod, the omphalos (stone) and the oak-tree, the free-standing pillar (or twin-pillars), the holy water of the spring and the pool of purification. Their origin and function is also attempted to be traced. Finally it deals with the buildings in the Sanctuary, connected with various oracles and with mantic enthusiasm, during ritual ceremonies. These buildings mainly the telesterion and the tripartite building. Were identified as being megara (of the Goddess)/ The origin of the megara in general is then proposed to be traced rather to known structures of Creto – mycenaian peak sanctuaries than to ordinary Mycenaean megara, as it usually is accepted.
Part five deals with the destruction of the Sanctuary, especially that of its oracular spots, by the Christians in the late 4th century A.D. , and with the subsequent dedication of its surrounding site to the Ascension of Christ and to St. Peter in Frankish period. It also deals with the survival of the ancient tradition, especially of (heavenly) Aphrodite, into orthodox Christianity and its connection with the tradition of Panagia. Finally, it deals with the later topography of the region, especially with several toponyms occurring as names of Byzantine forts by the Danube river in Justinian time and with their possible explanation.