Skim the text for gist. Write down the gist of the text.
A third example of Ionic gigantism, similarly built in the mid-6th century bce, appeared at the Sanctuary of Apollo at Didyma near Miletus on the coast of Asia Minor. This temple had an open-air interior sheltering a small shrine—a temple within a temple. It also had relief sculpture, which decorated not only the lowest drums of exterior columns, as at Ephesos, but also the corners of the architrave above (with gorgons and lions). When the temple was rebuilt in the 4th century bce and later, a similar plan was followed, though blown up to an even more monstrous scale. The functions of these temples were varied, and they should not be thought of in the same way as we think of churches, synagogues, or mosques. Some were indeed built to shelter pre-existing hallowed places, or ancient venerable images with special powers, or an altar, or a tree. Appropriate religious ceremonies were held: worship and sacrifice, the consultation of an oracle. Attachment to a particular holy or magical place perhaps explains why temples were often built repeatedly on the same spot: for example, the two 6th-century temples on Samos. Other temples seem to have been purpose-built as houses for images of anthropomorphic gods, or for sheltering new cult images. These were elaborate and costly offerings from the city to the divinity concerned. Many liturgies were enacted outside the temple near open-air altars, though some acts of worship and sacrifice did take place inside. But not all temples were built solely for purposes of worship. They were also used to guard the offerings of other states or individuals, and other possessions of the god. This evidently placed some of them more in the realm of banking and finance than religious ceremony. Since gifts and goods were inventoried, temples became record offices as well. This function was sometimes expanded to include caring for administrative or business archives and citizen lists.
Draft the abstract of the text in Russian /English.
High in the mountains of the Peloponnese at Bassae, the people of Phigaleia built their Temple of Apollo. This building has many peculiarities, and its date is intriguing. Pausanias says that the architect was Iktinos, one of the architects of the Parthenon. Judging by this evidence and by the elongated, old-fashioned peristyle, it was certainly begun, and the exterior built, in the 5th century bce perhaps in the decade 430–420 bce. But details of the architecture and the sculpted frieze suggest it may not have been finished until around 400 bce, or even until very early in the 4th century bce. The interior of the temple is so full of innovations and anticipates so many 4th-century developments – non-Doric interior columns that function only as ornament, for example – that it is included in this chapter. This building is evidently transitional in style between the 5th and 4th centuries bce. The orientation, north-south, is unusual. This and the Archaizing, elongated proportions were dictated by a preceding temple on the site. The new temple was built almost entirely of limestone quarried nearby. The plan called for six columns by fifteen; porches front and back have two columns in antis, though the front porch is deeper than the back. The arrangement behind the porch is highly original: a cella and a kind of adyton with a side door. The transition from cella to adyton is marked by a single column with a capital of completely novel appearance. The exterior order is Doric, but columns of the cella are attached to the wall by masonry spurs, stand on broad bases, and have Tonic volute capitals of unique design. The single column screening adyton from cella introduces the Corinthian capital. The Corinthian capital has a bell-shaped echinus, surrounded by acanthus leaves, spirals, and palmettes, and has small pairs of volutes at all four corners. It provides the same view from all sides and is therefore more useful than the Ionic, whose volutes present problems at the corners of buildings. The use of the Corinthian capital is one of the hallmarks of the 4th century. Its popularity slowly increased until, by the Roman period, its supremacy was assured.
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