Ο τόμος αυτός αφιερώνεται στο Νέστoρα της Κυπριακής Αρχαιολογίας καθηγητή Βάσο Καραγιώργη This volume is dedicated to Professor Vassos Karageorghis, Nestor of Cypriot Archaeology
ΠΑΝΕΠΙΣΤΗΜΙΟ ΚΡΗΤΗΣ Τμήμα Ιστορίας και Αρχαιολογίας UNIVERSITY OF CRETE Department of History & Archaeology ΥΠΟΥΡΓΕΙΟ ΠΟΛΙΤΙΣΜΟΥ Αρχαιολογικό Ινστιτούτο Αιγαιακών Σπουδών Αρχαιολογικό Ινστιτούτο Κρητολογικών Σπουδών MINISTRY OF CULTURE Archaeological Institute of Aegean Studies Archaeological Institute of Cretological Studies ΜΕΣΟΓΕΙΑΚΗ ΑΡΧΑΙΟΛΟΓΙΚΗ ΕΤΑΙΡΕΙΑ MEDITERRANEAN ARCHAEOLOGICAL SOCIETY
ISBN 978-960-7143-40-2 Copyright © 2012 Καθηγητής Ν. Χρ. Σταμπολίδης Πανεπιστήμιο Κρήτης, Ειδικός Λογαριασμός Ηράκλειο
ΣΥΓΓΡΑΦΕΙΣ - CONTRIBUTORS Nicoletta Antognelli Michel Doctoral candidate (PhD) at the University of Freiburg i. Bernau-Menzenschwanderstr. 16. D - 79837 St. Blasien.
[email protected] Dr. Andrea Babbi Alexander von Humboldt Post-Doc. Ruprecht-Karls-Universität Heidelberg Zentrum für Altertumswissenschaften Institut für Ur- und Frühgeschichte und Vorderasiatische Archäologie Marstallhof 4. D-69117 Heidelberg Deutschland
[email protected] Μαρία Ι. Βαϊοπούλου Αρχαιολόγος. ΛΔ΄ ΕΠΚΑ
[email protected] Sabine Beckmann University of Crete. Vigla Panagia Lakonia. 72100 Agios Nikolaos.
[email protected] Dr. Giorgos Bourogiannis Postdoctoral Research Fellow. Medelhavsmuseet, Fredsgatan 2. Box 16008, 103 21 Stockholm.
[email protected] Δρ. Στέφανος Γιματζίδης Ακαδημία των Επιστημών της Αυστρίας. Βιέννη
[email protected] Δρ. Καλλιόπη Εμμ. Γκαλανάκη Αρχαιολόγος. ΚΓ΄ Εφορεία Προϊστορικών και Kλασικών Aρχαιοτήτων. Ξανθουδίδου και Χατζηδάκη 71202, Ηράκλειο.
[email protected] Ελένη Γούλα Γ. Υποψήφια Διδάκτωρ Κλασικής Αρχαιολογίας Πανεπιστημίου Κρήτης. Πεσόντων Μαχητών 23, Αγ. Γεώργιος Βοιωτίας, 32007
[email protected] Dr. Florentia Fragkopoulou Μεταξάτα 28100. Κεφαλονιά
[email protected] Dr. Kostas Georgakopoulos Archaeologist. 23d Ephorate of Prehistoric and Classical Antiquities. Xanthoudidou and Chatzidaki 71202, Heraklion.
[email protected]
Professor Antoine Hermary Université d’Aix-Marseille I. Centre Camille Jullian.
[email protected] Dr. Reinhard Jung Fachbereich Altertumswissenschaften. Universität Salzburg. Residenzplatz 1 / II. A-5010 Salzburg
[email protected] Dr. Athanasia Kanta Director of the 23d Ephorate of Prehistoric and Classical Antiquities. Xanthoudidou and Chatzidaki 71202, Heraklion.
[email protected] Professor Vassos Karageorghis
[email protected] Professor Litsa Kontorli-Papadopoulou Associate professor of Prehistoric Archaeology. University of Ioannina Themistokleous 69, Ν.Psychiko, 154 51 Athens
[email protected]
Dr. Çiğdem Maner Koc University. Department of Archaeology and History of Art. Rumeli Feneri 34450 Sariyer. Istanbul Turkey
[email protected] Dr. Isabelle Martelli PhD. University IULM Milan-Paris IV SorbonneItalia
[email protected] Dr. Mathias Mehofer Archaeometallurgy. VIAS - Vienna Institute for Archaeological Science. Franz Klein-Gasse 1. A-1190 Wien
[email protected] Δρ. Ανδρονίκη Οικονομάκη Δρ Κλασικής Φιλολογίας Αριστοτελείου Πανεπιστημίου Θεσσαλονίκης. Θεοδοσίου Διακόνου 10, 71305, Ηράκλειο Κρήτης
[email protected] Χριστίνα Παπαδάκη. Υποψήφια Διδάκτωρ Προϊστορικής Αρχαιολογίας Πανεπιστημίου Αθηνών.
[email protected]
Dr. Konstantinos Kopanias Lecturer in Prehistoric Archaeology. University of Athens. Department of History and Archaeology - University Campus. GR 157 84 Athens - Greece
[email protected]
Professor Thanassis Papadopoulos Emeritus professor of Prehistoric Archaeology. University of Ioannina Themistokleous 69, Ν.Psychiko, 154 51 Athens
[email protected]
Dr. Antonios Kotsonas Amsterdam Archaeological Centre University of Amsterdam. Turfdraagsterpad 9, 1012 XT. Amsterdam. The Netherlands
[email protected]
Dr. Laura-Concetta Rizzotto Antikensammlung Staatliche Museen zu Berlin. Bodestr. 1-3 D- 10178
[email protected]/
[email protected]
Professor Panagiotis Kousoulis Ass. Professor of Egyptology. Department of Mediterranean Studies. University of the Aegean. Rhodes, Greece.
[email protected] Δρ. Ευθύμιος Λαζόγκας Διδάσκων Αρχαίας Τέχνης (ΑΣΚΤ) Επτανήσου 33, 11257 Αθήνα.
[email protected] Νίκος Λεβεντάκης Αρχιτέκτων. lebentakis_nikos@yahoo
Φανή Κ. Σέρογλου Αρχαιολόγος. Αρχαιολογικό Ινστιτούτο Αιγαιακών Σπουδών. Πλ.Μ.Αλεξάνδρου Παλαιά Πόλη - 85 100 Ρόδος.
[email protected] Μαρία Σταυροπούλου Γάτση Tέως Προϊσταμένη της ΛΣΤ’ ΕΠΚΑ. Αγίου Αθανασίου 4 GR - 302 00. Μεσολόγγι. Δρ. Κωνσταντούλα Χαβέλα Αρχαιολόγος. ΛΣΤ’ ΕΠΚΑ. Μεσολόγγι.
[email protected]
Professor J. Alexander MacGillivray Palaikastro Excavations. British School at Athens.
[email protected]
Σημειώνεται ότι κάθε συγγραφέας ήταν υπεύθυνος για τις διορθώσεις του άρθρου του. It is noted that each writer was responsible for the corrections of his/her paper.
ΠΕΡΙΕΧΟΜΕΝΑ - CONTENTS Ν. Χρ. Σταμπολίδης Εισαγωγικό σημείωμα
8
N. Chr. Stampolidis Introductory note
9
Αγγελική Γιαννικουρή Χαιρετισμοί και ευχαριστίες.
10
Angeliki Giannikouri Greetings and Compliments
11
Συντομογραφίες - Abbreviations
12
Ο Άνω Κόσμος - The Earthly World Vassos Karageorghis Notes on Music and Dance in Cyprus: The Archaeological Record, from the Late Bronze Age to the Cypro-Archaic Period.
15
Sabine Beckmann Resin αnd Ritual Purification: Terebinth ιn Eastern Mediterranean Bronze Age Cult
27
Nicoletta Antognelli Michel Palms And Papyruses in the Late Minoan/Helladic III: The Exotic World, the Fantastic World and the Afterworld
41
Çiğdem Maner A Comparative Study of Hittite and Mycenaean Fortification Architecture
53
Giorgos Bourogiannis Rhodes, Cos and the White Painted Ware of Cyprus: Introduction to Contacts in the Early Iron Age
65
Στέφανος Γιματζίδης Η Διακίνηση της Ελληνικής Κεραμικής και οι Ιδεολογικές Διαστάσεις της στη Μεσόγειο της Πρώιμης Εποχής του Σιδήρου
83
Οικονομάκη Ανδρονίκη Το Ταξίδι του Αλφαβήτου. Κρήτη: Σταθμός ή Αφετηρία;
93
Florentia Fragkopoulou Lakonia and Samos during the Early Iron Age: a Revised Look at the Messenian War Dates
101
Ο Υπεράνω Κόσμος - The Celestial World Kostas Georgakopoulos A Note on a Hittite Bull-Leaping Scene and its Minoan Perspectives
111
J. Alexander MacGillivray The Minoan Double Axe Goddess and Her Astral Realm
115
Panagiotis Kousoulis Egyptian vs. Otherness and the Issue of Acculturation in the Egyptian Demonic Discourse of the Late Bronze Age
127
Efthymios Lazongas Gates and Pillars of Heaven. The Architectural Structure of Cosmos in Greek, Egyptian and Near Eastern Tradition and Art
139
Μαρία Ι. Βαϊοπούλου Η λατρεία της Ιτωνίας Αθηνάς στην Ηπειρωτική και Νησιωτική Ελλάδα, μέσα από τα Ιερά της, τα Γραπτά Κείμενα και τους Μύθους
153
Γούλα Γ. Ελένη Mυστηριακές Λατρείες και Διαβατήριες Τελετές στον Χώρο του Aιγαίου: η Περίπτωση των Kαβιρίων
161
Antonios Kotsonas Three Early, Limestone Sculptures from Gortyn and their Mediterranean Profile
177
8
ATHANASIA
Ο Κάτω Κόσμος - The Underworld Konstantinos Kopanias Paradise Lost. The Image of the Netherworld in the Near East
191
Νίκος Λεβεντάκης Από τον Ονειρικό Ίσκιο στην Απεικόνιση του Προσώπου
203
Athanasia Kanta A Minoan Version of the Djed Pillar and Other Borrowed Ideas About the Afterlife in the Cretan Late Bronze Age
229
Thanasis Papadopoulos - Litsa Kontorli-Papadopoulou Power, Troubles αnd Death in Late Bronze Age Aegean αnd Cyprus: the Evidence of Warrior-Graves and Painting
237
Μαρία Σταυροπούλου Γάτση - Reinhard Jung - Mathias Mehofer Τάφος «Μυκηναίου» Πολεμιστή στον Κουβαρά Αιτωλοακαρνανίας. Πρώτη Παρουσίαση
247
Laura-Concetta Rizzotto Spätbronzezeitliche und Früheisenzeitliche Steinerne Sarkophage auf Kreta und auf Zypern
265
Φανή Κ. Σέρογλου Προσδιορίζοντας τη Ζωή από τον Θάνατο. Διαπολιτισμικές Ανταλλαγές στη Μεσόγειο κατά την Πρώιμη Εποχή του Σιδήρου
275
Andrea Babbi Έλα, Ύπνε, και Πάρε το...Clay Human Figurines from Early Iron Age Italian Children’s Tombs and the Aegean Evidence
285
Κωνσταντούλα Χαβέλα Τα Ταφικά Έθιμα ως Δείκτης Διακοινοτικών και Διαπολιτισμικών Επαφών στο Χώρο της Κεντρικής Μακεδονίας κατά την Εποχή του Σιδήρου
305
Isabelle Martelli Women Go Further: Understanding the Handmade Globular Pyxis from Protogeometric Greece to Southern Italy
321
Χριστίνα Παπαδάκη - Καλλιόπη Εμμ. Γκαλανάκη Τό δένδρον ἴσα τῷ θεῷ σέβειν. Μία ΥΓ; – ΠρΑν Απεικόνιση “Δέντρου της Ζωής” από τα Αϊτάνια Πεδιάδος
335
Antoine Hermary The Cypriot Kourotrophoi : Remarks on the ‘Mother with Child’ Theme
341
ATHANASIA
9
INTRODUCTORY NOTE An arduous effort which we made in 1997 had two aspects: first a series of international conferences and symposia and second extensive archaeological exhibitions, both focusing on the relations developed between the peoples of the Mediterranean during the Late Bronze Age and Early Iron Age. The present International Archaeological Conference entitled “Immortality; The Earthly, the Celestial and the Underworld in the Mediterranean from the Late Bronze and the Early Iron Age” is included among them. The Athanasia conference was preceded by: 1. The International Conference “Eastern Mediterranean; Cyprus – Dodecanese – Crete, 16th-6th c. BC, 1997” Proceedings of which were published in English in 1998. 2. The International Conference “PLOES - Sea Routes; Interconnections in the Mediterranean, 16th - 6th c. BC “in 2002, whose Proceedings were published in English in 2003. In the interval from 1997 to 2003 the following great archaeological exhibitions with the same name as the above conferences took place. The first exhibition was in Heraklion, Crete in 1998. This exhibition was taken to Italy, to the Musei Capitolini of Rome in 2001, with the title “Sulle Rotte di Omero”. The second exhibition, “Ploes”, took place at the Museum of Cycladic Art in Athens in 2003. At the same time as the exhibitions detailed catalogues pertaining to them in Greek and English (1998), Italian (2001) and in Greek and English (2003) respectively, were published. Parallel to this overall investigation, a series of symposia on more specific topics began. Their aim was to cover gaps in various sectors of our knowledge. Thus, the International Symposium “Cremation in the Bronze Age and Early Iron Age” was held in 1999 and its proceedings were published 2001; also, “The Aegean in the Early Iron Age” took place in 2002 and its proceedings were released in 2004. In conclusion, the continuous effort to understand the relations of peoples, groups or individuals in the Ancient Mediterranean in an ideological frame, is focusing now on issues related to the Earthly, the Celestial and the Underworld aspects of culture. This focus, through discussion and papers hopefully will produce new knowledge and conclusions which will help move research one step further. Unfortunately, various problems concerning the collection of the papers, their corrections and other external causes, delayed the printing of the proceedings of this conference, three years after its realization. This is an unusual occurance for us in all our previous editions. We apologize for this and we hope that it will not be repeated in our future efforts. Warmest thanks are once again due to the Ministries of Culture and of Merchant Marine, Aegean and Island Policy, not only for their financial but also their moral support. The University of Crete is always willing to support similar initiatives and for this we offer our thanks. We are also grateful to the Institute of Aegean Archaeological Studies and its Director Angeliki Giannikouri and to the Institute of Cretological Studies and its former director Dr. Athanasia Kanta (former Head of the Archaeological Museum of Heraklion and now Director of the 23rd Ephorate of Prehistoric and Classical Antiquities) and to the staff of both Institutes. Special thanks are due to archaeologists Alexia Speliotopoulou and Danai Kontopodi for their efforts towards the organization of the Conference. The difficult task of producing this volume of the Proceedings was taken over by Athanasia Kanta and by Danai Kontopodi who was responsible for the layout, organization and graphics design. Finally, sincere thanks are offered to the Mediterranean Archaeological Society, which through the selfless work of its members has become a major sponsor of this volume. Nicholas Chr. Stampolidis
ATHANASIA
11
G reetings and C ompliments It was a great pleasure and honour for me to welcome the delegates to the International Archaeological Conference “Immortality: The Earthly, the Celestial and the Underworld in the Mediterranean from the Late Bronze and the Early Iron Age.” The Institute of Aegean Studies has always worked constructively with the Ephorates of the Dodecanese and with universities, research centres and other organizations. Among them were the Technical University of Bari, the Universities of Molise and Palermo, the University of Crete, the National Technical University of Athens, the Institute of Historical Research: Department of Greek and Roman Antiquity, the Democritus Institute and others. The present conference, organized with the productive cooperation between the Archaeological Institute of Aegean Studies, the University of Crete and the Archaeological Institute of Cretological Studies, falls in this context. Our cooperation with the University of Crete is an old, successful recipe, which dates from 2001. With my dear friend Nicolas Chr. Stampolidis we have organized four conferences, the Proceedings of which have been published. However, I am delighted, for the launch of collaboration with the Institute of Cretological Studies, which hopefully will not be limited only in terms of conferences and research activities. Let this be the beginning of activation and cooperation among the institutes of the Ministry of Culture on common goals, in order to develop into an active research area of the Ministry. The conference was organized with the financial support of the Ministry of Culture, the Ministry of Mercantile Marine, Aegean and Island Policy and the University of Crete. Our gratitude is expressed to the Ministries and rector authorities. It would be remiss not to mention the important facilitation of our efforts by the officers of the Department of Culture - Ministry of Mercantile Marine, Aegean and Island Policy. I refer in particular to Mrs Magda Alvanou, who always finds a way to support our efforts. My heartfelt thanks are due to the Mayor of Rhodes Mr. Hatzis Hatziefthimiou who demonstrated once again his sensitivity and interest for the cultural matters of our region, which for him are a top priority. Thanks are also due to the KAIR company and Mr Pontikakis, owner of Pane Di Capo for their support. I would like to express my thanks to Nicholas Stampolidis and Athanasia Kanta, as well as to the people who helped and contributed to the success of this conference. These include the staff of the Archaeological Institute of Aegean Studies and especially Anna Karavokyrou and Fani Seroglou. Also, many thanks are due to Danae Kontopodi and Alexia Spiliotopoulou, archaeologists of the Archaeological Museum of Heraklion. Finally, we owe many thanks to the Ephors Mrs. Melina Philemonos and Eleni Papavasiliou, as well as to the colleagues of the 22nd Ephorate of Prehistoric and Classical Antiquities and of the 4rth Ephorate of Byzantine Antiquities, who guided us to museums, archaeological sites and monuments of the city of Rhodes.
Angeliki Giannikouri
ATHANASIA
13
Athanasia Kanta
A Minoan Version of the Djed Pillar and Other Borrowed Ideas About the Afterlife in the Cretan Late Bronze Age*
ΠΕΡΙΛΗΨΗ Με την επανεξέταση του υλικού από ένα ΥΜ ΙΙΙ τάφο από το Παγκαλοχώρι Ρεθύμνης, ταφικές πρακτικές και ιδέες που αποτελούν δάνεια και έχουν ενσωματωθεί στην Αιγαιακή κοινωνία της Ύστερης Εποχής του Χαλκού, συζητούνται και αξιολογούνται. Ένας τύπος Κοινής της Ύστερης Εποχής του Χαλκού μπορεί να αναγνωριστεί σε σχάση με αυτές τις πεποιθήσεις.
ABSTRACT With the re-examination of the material from an LM III Tomb discovered at Pankalochori Rethymnon, funerary traits and ideas borrowed and incorporated in Aegean Late Bronze Age society are discussed and evaluated. A type of Late Bronze Age Koine is identified regarding these beliefs.
* Thanks are due to my colleagues Danae Kontopodi for a very able re-drawing of the Klima sarcophagus and Dr. George Rethemiotakis for his assistance during the re-study of the Klima scene.
ATHANASIA
231
Athanasia Kanta
A
late Minoan III A 2 chamber tomb was discovered at Pankalochori near the town of Rethymnon Crete (Fig. 1). The tomb has been published by S. Markoulaki and K. Baxevani in a detailed and thorough publication (Baxevani and Markoulaki 1996). The tomb finds included, among others, an object which shows direct influence of Egyptian religious ideology to its Cretan mortuary equivalent. Starting from this, a re-examination of the tomb’s contents here, will also re-examine the context of borrowed ideas and foreign influences which had become part of the common stock of beliefs in LM III Crete. The tomb was broken through by a mechanical digger. Thus, some depositional details have probably been lost. A rescue excavation followed and the tomb was cleared. It had the common roughly round shape of many Minoan chamber tombs. It contained three sarcophagi and various burial gifts. Two of the sarcophagi had been disturbed by the mechanical digger, but one remained still in situ. It proved to have belonged to a rich female burial with significant burial gifts with ritual aspects.
The decoration of this sarcophagus, apart from linear motives, included religious symbols – horns of consecration, double axes and bucrania (Fig. 2). It was found to contain the skeleton of a pregnant woman and the embryo. This burial was elaborately furnished. The burial gifts included a jewelry box placed by the left shoulder of the pregnant lady. It was probably wooden, but decorated with bone plaques and contained her jewelry, which consisted mostly of beads. She may have actually worn some of this jewelry, as various beads were found in the area of the chest and belly. A bronze mirror with ivory handle was held in her right hand and lay on her chest. The mirror handle was decorated with Minoan genii on both sides (Fig. 3). The old Taweret motif borrowed from Egypt already by the Protopalatial period, had gained in popularity in Neopalatial times and later had become part of the Creto-Mycenaean koine of religious beliefs. A great number of beads were found on the mirror, seemingly dispersed by the decomposition of the box. The beads were made of various materials: faience, glass paste and semi precious stones. There was a faience cylinder seal among the beads (Fig 4). Nine fragments of bone pins had been used to fasten a garment or perhaps a shroud as the excavators suggest. A fragmentary monochrome cup was discovered inside the sarcophagus, perhaps a remnant of a last minute libation. To the same burial belonged various other finds. Some were located under or near the sarcophagus. They included two bronze disks of a balance (Fig. 5). The presence of the balance in a funerary context has interesting eastern connotations. It appears in Aegean funerary contexts since the time of Mycenae grave circle A burials, as influence of Egyptian funerary ideology (Michailidou 2000, 146-147). Two amorphous fragments of haematite and rock crystal, found associated with the balance, have been interpreted as weights. Considering the problem of whether the balance had a functional or symbolic status in the burial, Baxevani and Markoulaki preferred the interpretation of the balance as functional and not symbolic, based on the presence of these two weights (Baxevani and Markoulaki 1996, 686). However, it is difficult to see what could be weighed in such small quantities with weights which are made of semi-precious stones, materials pretty rather than functional and associated with a pregnant woman. Perhaps a more symbolic interpretation is in order here as we shall see below. Such an interpretation is strengthened by the motif of a tall alabastron which was associated with this burial. Among the vases reconstituted from sherds discovered on the floor of the tomb, is a tall alabastron, whose decoration was the reason for the subject of this note. This vase has a main decorative zone arranged in panels around the body. Vertical cable motives alternate with a cross-hatched panel and panels filled with scale net and zigzag lines (Fig. 6). All these are normal patterns for the period. The main decorative panel, however, is arranged in two tiers. On top are horns of consecration and branches, a well known motif both on vases and sarcophagi. Below there is a column between two half rosettes. The column has a capital and a well defined base. Two bars with an upward tilt are clearly visible below the
Fig. 1. Map of Crete with the sites mentioned
232
ATHANASIA
A Note on the Minoan Version of the Djed Pillar
Fig. 2. The Sarcophagus of the pregnant lady from Pankalochori (after Baxevani and Markoulaki 1996, figs. 31-34).
Fig. 3. Mirror handle (after Baxevani and Markoulaki 1996, figs. 46-48).
Fig. 4. Faience cylinder seal (after Baxevani and Markoulaki 1996, figs. 71-71).
ATHANASIA
Fig. 5. Bronze discs of a balance (after Baxevani and Markoulaki 1996, fig. 55).
233
Athanasia Kanta
Fig. 6. The Alabastron MΡ Π 3350 (after Baxevani and Markoulaki 1996, figs. 8-9).
Fig. 7. Sarcophagus from Palaikastro (after Bosanquet 1901-2. pl. XVIII).
234
Fig. 8. Pictorial sherd (after Evans 1921-1935, vol.I, 494, fig. 353).
ATHANASIA
A Note on the Minoan Version of the Djed Pillar
Fig. 9a. Djed pillar (after Franco 2004, cat. no 174)
Fig. 9b. Djed pillar (after Franco 2004, cat. no 174)
capital. These bars connect the column with the Egyptian Djed pillar, associated with Osiris. Minoan columns linked to religious architecture are well known. For example, the tripartite shrine, on the well known Knossos wall painting shows the typical arrangement of a Minoan column associated with a religious structure. Isolated columns are also part of the Minoan iconography. They appear on Cretan sarcophagi, as well as on those from Tanagra. A typical such column appears on a sarcophagus from Palaikastro (Fig. 7). The column therefore, although rare, is known in Minoan funerary iconography. Columns on clay vases are rarer. Evans in the Palace of Minos shows an early sherd with a pictorial scene including a column and garland of flowers (Fig. 8, Evans 1921-1985, 494, fig. 353). What makes the column on the alabastron from Pankalochori unique is the addition of the two bars on either side below the capital. These bars lead us directly to the djed pillar and the influence of Egyptian funerary ideology on its Cretan equivalent. The djed pillar is associated with Osiris as it represents the tree trunk in which Isis concealed the dead body of her husband. The four cross bars in the djed pillar represents the four cardinal points or the spinal column of Osiris and four vertebrae. In the Cretan version they have been reduced to two bars. The Cretan version is not, therefore, a direct copy of the actual Egyptian symbol, but its Minoan interpretation. The origin of the motif, nevertheless, is clearly recognizable. The djed pillar (Fig. 9a, b), as apparent in the setting up of the djed at Busiris, symbolizes the reconstituting of the body of Osiris. Thus, it is very appropriate for the funerary use to which the alabastron painted with the Minoan version of the djed pillar was set, that is coming alive again in a better world. The common association of the djed pillar in Egypt with the ankh sign, a symbol of light, stability and regeneration shows its properties of conquering death (Willeitner 1998, 457). As the burial of the pregnant lady shows, it is clear that she was laid to rest accompanied by objects loaded with religious symbolism, namely: horns of consecration, double axe and boucrania on the sarcophagus, an ivory mirror decorated with Genii - a foreign motif included in Minoan culture, an alabastron with double horns and djed motif, and finally a balance. The idea of the balance associated with the weighing of the soul was incorporated in Creto-Mycenaean funerary ritual, but the addition of weights made of semiprecious stones and rock crystal in particular, links the Cretan find with Hittite practices described in the Sallis Wastais (e.g. Kassian, Korolev and Sideltsev 2002; Leventakis 2010; Leventakis, 206 in this volume). In addition, an imported faience cylinder seal shows an awareness of and access to foreign imports. This burial is not unique for the period. Comparable traits are detectable in other significant burials of the 14th and 13th
ATHANASIA
235
Athanasia Kanta
Fig. 10. Sarcofagus with the Egyptian god Anubis in the interior from Mochlos (after Soles and Davaras 2011, Figure 5: IIC.5).
Fig. 11. Episkopi sarcofagus, pictorial scene with chariot (Πλάτωνος 2008, fig. 1).
cent. B.C. It seems that foreign elements about the afterlife were circulating in the SE Mediterranean and had become assimilated within the local stock of beliefs. In a recently published sarcophagus from Mochlos (Soles, Rethemiotakis and Nicgorski 2011, 21-34) the Egyptian god Anubis has been identified, correctly I think, in a figure painted inside a bath tub shaped sarcophagus (Fig. 10). Again the representation does not follow directly the Egyptian model but is a Minoan interpretation of it. Apart from Egypt, ritual ideas present in the Hittite world seem to find clear parallels in Cretan funerary iconography. This is hardly surprising considering that the opposite is also true, as the case of Hittite bull leaping suggests (cf. Georgakopoulos in this volume). The Hittite funerary ritual text Sallies Wastais (translated as “great sin”) describes the rites performed around royal Hittite funerals and dates from the 13th cent. BC. (Rutherford 2008. Leventakis 2010, 237-246). In the Aegean, however, there are no equivalent texts and the interpretation of funerary iconography is more difficult. Although the Hittites practiced cremation, it is interesting that some of the rituals described in the Sallis Wastais may find analogies with practices reflected in the iconography of Minoan larnakes. Such practices include the use of music, bloodless offerings, sacrifices of animals, an image of the dead. All these themes are depicted on the Hagia Triadha sarcophagus (Demopoulou - Rethemniotaki 2005, 172-181). The tomb itself on the Hagia Triadha sarcophagus could even be thought to represent a comparable conception to that of a stone house mentioned in the Sallis Wastais where the bones of the dead king are kept (Rutherford 2008, 224). Other elements present in the Hittite text which can be paralleled in the iconography of the Cretan sarcophagi could be: the parading of an image of the dead on a chariot. The presence of chariots on Cretan sarcophagi has been the subject of various interpretations. The most explicit depiction of a chariot which takes part in a ceremony is that on the Sarcophagus from Episkopi (Platonos 2008, 28-31; Kanta 1980, fig. 63, 1-5). Needless to say these scenes can be interpretated in different ways. The use of the chariot on Cretan larnakes may signify a travel towards the otherworld, or hunting by the dead in the Elysian Fields or the islands of the blessed. Alternatively it could be part of the funerary ritual, whereby the image of the dead is placed on a chariot as suggested in Sallis Wastais. In the case of the Episkopi Sarcophagus, the dead, the middle and larger figure on the chariot holds a religious symbol and could represent an image made of light materials. This solar symbol is a circular object on a pole, very similar to those set on horns of consecration and topped by a bird found on the lid of Tanagra sarcophagi. Unfortunately, the hypothesis of a mortuary figure on a chariot cannot be verified as there are no Aegean funerary texts. Nevertheless, as mentioned above, the use of a balance with weights made of semiprecious stones, rock crystal among them for a ritual weighing of the soul, indicates the presence of Egyptian and Anatolian funerary ideas in the Aegean. The iconography present on Cretan Sarcophagi may contain another instance where an effigy of the dead may be identified. The sarcophagus from Klima, well-known from the thorough publication of G. Rethemiotakis (1995), among other decorative scenes, on one long side, shows a throne behind which is a human figure standing on a podium (Rethemiotakis 1995, 172174). Rethemiotakis interprets this figure as an epiphany of the Minoan Goddess. This interpretation is mainly based on his drawing of the figure whose raised arm is thought to represent cloth ribbons. A close study of the Sarcophagus, which in some places is badly preserved, has resulted in a new drawing of the relevant scene which clarifies the so called bands.
236
ATHANASIA
A Note on the Minoan Version of the Djed Pillar
Fig. 12. A re-drawing of the pictorial scene of throne and figure on a podium from the Klima sarcophagus by D. Z. Kontopodi. The painter has made an effort to depict the greater thickness of the upper arm, the slight turn of the elbow, the wrist and the fingers which are strongly reminiscent of these on the figure from the Knossos, North Cemetery sarcophagus (Morgan 1987, 179, fig. 5). The hand holds an unidentified object, perhaps a garland of flowers or even a snake. Rethemiotakis himself recognizes the image-like quality of the human figure, resembling as he says a xoanon (Rethemiotakis 1995, 173). However, in the end he prefers the interpretation of epiphany. It is clear that the figure on the podium is behind the throne which is much larger and thus presumbly more important. It is also clear that the human figure is shown using the well-known Bronze Age perspective in relation to the throne. In other words it is not behind but at some distance from the throne. The throne itself is a common oriental motif (Rethemiotakis 1995, 175-179). The placing of an image of the dead on a podium and then on a throne appears on Sallis Wastais. Indeed the Klima throne is portable as the handles on it show (cf. new drawing fig. 12). A possible interpretation of the Klima scene as depicting an image of the dead on a podium ready to be placed on the throne and then held high and paraded by the handles of the throne seems to accord with scenes described in the Sallis Wastais. The smashing of a cup (cf. also Soles 1999) is also a ritual appearing in this text, although the smashing of clay or porcelain utensils is a tradition which appears in many cultures and indeed exists in Greece even today. The Hittite ritual is enacted on the occasion of the death of a king or a queen. The Episkopi burial as well as that of Klima seem to belong to Creto-Mycenaean chieftains or their families. Indeed, after the final destruction of the palace of Knossos and of the Hagia Triadha megaron Crete is devided in small principalities governed by local chieftains (Kanta 2008). In a world where foreign funerary ideas were circulating it may have been thought appropriate to honour some local princes in a royal if foreign way. The tomb location of the relevant larnakes shows that they are widespread in Crete, thus indicating that the above mentioned oriental ideas may be widespread in the Late Bronze Age Crete.
ATHANASIA
237
Athanasia Kanta
B
I
B
L
I
O
Baxevani, K. and Markoulaki, S. 1996. Une Tombe a Chambre MR III a Pankalochori (Nome de Rethymnon). BCH 120, La Crete Mycenienne: 641-703. Bosanquet R. C. 1901-2. Excavations at Palaikastro I. BSA VIII, 286-316. Demopoulou - Rethemiotaki N. 2005. The Archaeological Museum of Herakleion. EFG Eurobank Ergasias SA /John S. Latsis Public Benefit Foundation. Evans, A. J. 1921-1935. The Palace of Minos: a Comparative Account of the Successive Stages of the Early Cretan Civilization as Illustrated by the Discoveries at Knossos vol. I-IV, London. Franco, I. 2004. Catalogue entries in Pharaon. Exposition Présentée à l’Institut du Monde Arabe à Paris, du 15 Octobre 2004 au 10 Avril 2005. Paris. Kanta A. 1980. The Late Minoan III Period in Crete. A Survey of Sites, Pottery, and Their Distribution. SIMA LVIII. P. Åström, Göteborg. Kanta, A. 2008. The Epilogue of a Palatial World: Minoan Civilization after the Great Palaces (14th-11th century B.C.). In Andreadaki-Vlazaki, M., G. Rethemiotakis and N. Dimopoulou-Rethemiotaki, eds. From the Land of the Labyrinth: Minoan Crete, 3000-1100 B.C. Essays., 146-153. New York
G
R
A
P
H
Y
Michailidou Α. 2000. Ο Ζυγός στη ζωή των κατοίκων του Αιγαίου και της Αιγύπτου. Στο Α. Καρέτσου εκδ. Κρήτη Αίγυπτος Μελέτες 128-149. Morgan L. 1987. A Minoan Larnax from Knossos. BSA 82. 171-200. Platonos, M. 2008. Εικονιστική σαρκοφάγος από την Επισκοπή Ιεράπετρας. Στο Ζαφειροπούλου, Ντιάνα, ed. Amicitiae Gratia: Τόμος στη μνήμη Αλκμήνης Σταυρίδη, Δημοσιεύματος 99, Αθήνα,17-34. Rethemiotakis G. 1997. Μινωική Λάρνακα από το Κλήμα Μεσαράς, ΑΕ 134, 1995, Αθήνα, 163-183. Rutherford, I. 2008. Achilles and the sallies Wastais Ritual: Performing Death in Greece and Anatolia. In Laneri, N. (ed.). Performing Death. Social Analyses of Funerary Traditions in the Ancient Near East and Mediterranean. Oriental Institute Seminars, no 3. Chicago, 223-236. Soles, J. 1999. The Ritual Killing of Pottery and the Discovery of a Mycenaean Telestas at Mochlos. In Betancourt P.P. karageorghis, V. Lafineur, R. and Niemeier E.D. (eds). Meletemata: Studies in Aegean Archaeology Presented to Malcolm H. Wiener as He Enters His 65th Year, vol. 3, Aegeum 20, Liege, 787-92. Soles S. J. and Davaras K. 2011. Mochlos IIC. Period IV. The Mycenaean Settlement and cemetery. The Human Remains ans Other finds. Philadelphia.
Kassian, A., Korolev, A., Sideltsev, A. 2002. Hittite Funerary Ritual: Sallis Wastais. Münster.
Soles S., Rethemiotakis G. and Nicgorski M. 2011. Burial Containers: Sarcophagoi, Pithoi and Jars. In Soles S. J. and Davaras K. 2011, 21-34.
Leventakis, N. 2010. Απόηχοι από το Υπόστρωμα μιας Κηδείας Ανατολικού Τύπου. Παλίμψηστον 24: 227-260.
Willeitner J. 1998. Royal and divine festivals. Ιn R. Schulz and M. Seidel eds. Egypt, The World of the Pharaos, 450-457.
238
ATHANASIA
