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The astral labyrinth at Author(s): Alexander MacGillivray Source: British School at Athens Studies, Vol. 12, KNOSSOS: PALACE, CITY, STATE (2004), pp. 329-338 Published by: British School at Athens Stable URL: http://www.jstor.org/stable/40960791 Accessed: 02-03-2017 17:10 UTC

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This content downloaded from 132.174.255.49 on Thu, 02 Mar 2017 17:10:59 UTC All use subject to http://about.jstor.org/terms 28 The astral labyrinth at Knossos Alexander MacGillivray

I believe that the Cretans in the palatial period adapted the latter we must reconcile and master the former. The the calendars developed much earlier elsewhere to mark object of the , then, is not so much to get through the passage of time, and propose that the mythical Cre- it as to defeat what it holds and learn about oneself along tan labyrinth, which the ancient Greeks attributed to the way. When we possess the clew, we no longer fear Daidalos, was a garbled recollection of the Egyptian the outcome of our decisions; we know that we are on original and the complex calculations necessary to chart the right path. gave that clew to and the sun's journey across the dome of heaven. he used it well, emerging from the labyrinth with a new awareness - then he left her. The labyrinth, the Mitos and the ceased THE LABYRINTH, THE MITOS AND THE to be fanciful myths early in the fifth century BC when MINOTAUR the Athenians began the process of promoting Theseus The labyrinth is a clever metaphor for life. from Whoever legendary to historical figure. We see him goes into that maze must find their way through slaying thethe bull-headed man dragged from the world complexity of twists and turns to defeat the of monster meander patterns in late Archaic art but, by the fifth lurking there. Success depends upon another century, equally the intricate pattern became a building (Cook profound metaphor: Ariadne's clew. In Greek 1914, myth 472-5). it Knossos began to mint coins around this is the Mitos, the ball of thread which Ariadne time gives and theto earliest shows the Minotaur on the ob- Theseus, the Athenian hero, to help him find verse his and way a labyrinthine swastika with a star or sun motif by unwinding it through the Cretan labyrinth, in the which centre on the reverse (FIG. 28.1). Through time Daidalos made for King at Knossos after the swastika seeing gave way to the maze pattern and a human the Egyptian original. The Mitos, however, isor alsobovine the head replaced the central star (FIG. 28.2) (Cook life-line spun and rolled into a ball by the Fates 1 at9 14,birth 477; Willetts 1962, 232). In the same century the and unravelled throughout one's life, making nobleman it a guide Cimon gained popular acclaim by repatriat- through life's perplexities. The key is to find one's ing Theseus's clew bones from the island of Skyros to Ath- and to learn how to follow it; otherwise one ensis lostwhere in they became the tangible and archaeological the maze. proof of the brave Athenian king's existence. When Ariadne gave Theseus the clew, she showed Our first description of the original labyrinth also him how to discover his true path through comesthe laby-from the fifth century. "Even the Pyramids were rinth where he confronted the most powerful metaphorbigger than words can tell," marvelled, "and of all: the Minotaur. This monstrous progeny each of of thethem equivalent to many Greek buildings, even Greek god and Minos's queen Pasiphae incorpo-big ones: but the Labyrinth surpasses even the Pyra- rates godly spirit with human flesh. Both are mids" impor- (2. 148). His guides told him that this greatest tant aspects of our being; but one is beastly of Egyptian and buildings contained twelve courts and 3,000 grounded in this world, the other is divine. chambers,To access 1 ,500 above and 1 ,500 below ground, all sur-

/ VTjjO¿yyy^Y'V

Fig. 28.1. Knossos: coins of the fifth century BC (after Fig. 28.2. Knossos: coin (after Cook Pashley 1837, 1. 208). J9i4>477>fig-337)-

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rounded by a single wall (Myres 1910). Modern explorersCurrent in , esti- with the ancient texts in mates based on excavations in the nineteenth hand, assumed andthat Homertwen- alluded to a flat plain or tieth centuries give us a single structure open area, which 1,000 Daidalos m built long at Knossos. This is what by 800 m wide, which is nearly 1prompted sq km Sir -Arthur and Evans,quite who uncovered and re- impressive even by modern standards stored the complex (Lloyd of courts,1970). halls and storerooms, This labyrinth was the funerary whichtemple he called for both the the Labyrinthpyra- of Daidalos and the mid of the Twelfth Dynasty's Palace richest of Minos at ,Knossos, to search for a wide and Amenemhat HI, whose prenomen flat Labaris space as depicted is the in likelythe Sacred Grove and Dance Egyptian origin of the Hellenised word fresco, labyrinth, which he found which and interpreted as a dance in incorporates the foreign name with honour the ofsuffix Ariadne. -nthos,Deciding that a the palace courts were common feature of "pre-Hellenic" too toponymssmall and seeing thatand only bo- olive trees were depicted tanical names adopted by the Greeks in the when wall painting, they Evans arrived concluded that the choros in the Aegean (Hall 1905, 327). King at Knossos Labaris was in the built river valley the to the east of the Pal- temple for the performance of funeral ace, now sweptrites away which, by erosion ac- (Evans 1928, 585, 1930, cording to Pliny, included worship 80). Archaeologistsof the sun continue (Cook to search the grounds at 1914, 472-3). Knossos for the dancing place; Warren sees it in a stone Callimachus, the third century BC poet and scholar circle in the western town of Knossos (Warren 1984), from Cyrene, explicitly refers to the Cretan labyrinth but others prefer the West Court of the Palace (Davis in his Hymn to Delos, the island also called Asteria at 1987, 156-7; Shaw 1996, 187). the centre of the Greek Cyclades. Famed for his out- The philologist Arthur Bernard Cook proposed, con- burst that "Cretans always lie" (Call. Jov. 8), because tra Evans, that the Minoan labyrinth was not the entire they built a tomb for Zeus who was immortal, building at Knossos, but only the pavement in the Callimachus also sings of the ancient and sacred image Théâtral Area. Cook argued that the Minoans wor- of Cypris (Aphrodite, but probably Ariadne here) es- shipped the sun and moon, and that the pattern in the tablished by Theseus in Delos on his return to Athens paving stones traced the steps of Daidalos's choros. To from Crete, where he had escaped the wild son of Cook, it was both the place and the dance, the latter Pasiphae and the winding labyrinth (Del. 311). imitating the sun's celestial transit (Cook 1914, 479). Diodorus of Sicily (1. 61), who begins his exhaus- Here I should like to elaborate upon Cook's theory tive history of the inhabited world from the earliest by going into greater detail about what I think that to his own day, 60 BC, with the geography and sky meant to the Minoans. Though still at an early stage ethnography, including mythology, of the eastern lands, in my research, I believe that the legends of the Cretan tells us that King Mendes of Egypt, another name for labyrinth combine the folk memory of the most mag- Amenemhat HI, built himself a tomb known as the nificent of all of the Egyptian buildings, which Minoans Labyrinth, which was not only remarkable for its size workers employed at Kahun and elsewhere during the but for its ingenious design: "for a man who enters it Twelfth Dynasty would have marvelled at (Kemp and cannot easily find his way out, unless he gets a guide Merrillees 1980, 79-85), with the later Greek concept who is thoroughly acquainted with the structure." Some of the maze - a vast and confusing place associated say, according to Diodorus, that Daidalos, visiting Egypt with death and rebirth. and admiring the structure, built a copy for King Minos in Crete where the later kept the "beast called THE ANCIENT DOME OF HEAVEN Minotaur." Diodorus leaves us in no doubt that he is relating a myth and points out that, while no trace ofMost ancient societies believed that sky was a great dome the Cretan building remained in his day, the Egyptian circling the earth. To them, this dome of heaven spun original was intact. round an invisible support at the only stationary point Our earliest literary reference to Daidalos and in the sky: currently the north star, which we call Pola- Ariadne is Iliad 18. 590-4, where the poet describes ris because of its position near the northern end of the the finely crafted shield which Hephaistus made for axis or axle, which we imagine to pass through the earth : "in which the famed lame-one wrought a cir- at the poles. It does not take much watching the sky to cular dance (%oqov), like the one that Daidalos fash- observe that the sun, moon and the five readily visible ioned (fjaxT|G6v - formed by art or fashion) for planets move freely against the steady flow of the starry Ariadne of the beautiful tresses in broad Knossos". The heavens. This is why they were among the first candi- choros in ancient Greece was a circular dance around dates for worship as supernatural and divine entities. the altar of Dionysos (and thus the origin of Attic They also provided early observers with cyclical pat- drama). But in Odyssey 8. 260 when Alcinous, king of terns against which change, and therefore time, could the Phaeacians, orders a feast to celebrate 's be reliably measured. visit, he commands that a circular choros be marked Simplest, and thus probably the earliest, to chart is out; and before long the enchanted isle's young men the moon's change in appearance from nothing to full are tapping it down well with their dance steps. then back to empty again; a period of about 29.5 days

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known as the synodic lunar cycle. This synodictians in the Predynasticlunar period used to symbolise the calendar gave early observers the 12 lunar horizon months (Newberry of 1908). One of the clearest exam- the 354-day lunar year. Related to this is ples,the though time much that later, is on the ceiling of Hathor's the moon takes to return to the same position temple at againstDendera (FIG. 28.5). The leafless trees seen the background of stars: the sidereal lunar flanking cycle Hathor of in28 the centre are probably the "twin days (or 27.321 to be exact). It is the latter thatsycamores seems of turquoise", to which the Egyptian Book of have been preferred, if scholars such theas DeadAlexander (chapter 109) tells us stood at the eastern gate Marshack (1991) reading from notches on of bones heaven fromof the which Re, the sun, often depicted be- Upper Palaeolithic period, roughly 30000 tween BC, Hathor's in Eu- bovine horns, went forth each morn- rope, are correct. This 28 day cycle, with ing. its The conspicu- Egyptian sycamore is a fig tree, not to be con- ous subdivision into the four quarters of the fused moon, with the each European tree called by the same name, lasting seven days - our week - has probably but which been is in afact a large species of maple {Acer part of our consciousness since then. pseudoplat anus), or the North American sycamore We have the names of at least nine months (Platanus from occident the alts) common to riverbanks there. To Knossos tablets (Boulotis 2000). theAs Egyptians, the word the sycamore was a celestial tree, a mani- used to denote month - me-no - is similar festation to the of thean- sky goddess Nut who shielded the dead cient Greek word for the Moon (jlh^vt|), OsirisI suggest and "rejuvenated that his soul among her branches". these months belong to one of the lunar calendars. The twin Also, peaks symbol is well known to Aegean ar- as these month names top lists of offerings chaeologistsmade to gods, as the "horns of consecration", a term it seems likely that the Cretan clerics, like coinedtheir by ancient Evans who thought that it represented the Egyptian counterparts, used this lunar calendar bucranium for - theiror sacrificial bull's horns (D'Agata 1992, temple records. This implies that those calendrical 247-8). But Percy tab- Newberry insisted that the two sym- lets at Knossos are from temples or shrines, bols, Egyptianthough and no Minoan, really were one and the written trace of a civic calendar has come same to (1908, light 27-8), for and others have since made the same comparison. case (Gärte 1922; Powell 1977), with which I agree The sun's manifest transit back and forth along the (MacGillivray et, al 2000, 129). When the Minoans eastern horizon due to the spin of the Earth's tipped adopted the symbol from Egypt in the Old Palace pe- axis, 23.5o t0 either side of the celestial equator, is also riod, I suspect that they also borrowed its meaning as very obvious and simple to measure (FIG. 28.3) the mountainous horizon, and used it as the basis for (Goodison, in this volume). An Aegean observer stand- the device which they substituted for the undulating ing in the same place on consecutive days sees the sun skyline, either because one did not exist, or because they rise at a different place each morning in a horizontal wished to standardise the points where the solstices and journey across a wide expanse. At the northern extreme, equinox appeared yearly. We know from examples re- the sun appears to stand still for a few days around 21 covered in excavation that the Minoans crafted this June, the summer solstice - the longest day of the year. device out of stone and probably placed it on parapets, It then travels back across the horizon reaching its porches, terraces or other parts of their building façades. southernmost point around 22 December, the winter Examples vary in size; the largest come from Knossos solstice - the shortest day. Exactly halfway between and Juktas, and may have stood as high as 2 m (D'Agata these two extremes is the centre of the transit which, if 1992, 249). The size variation could reflect the relative marked accurately, will give the observer the position distance between observer and device: the greater the of due east where the sun passes twice: once on the distance, the larger the gap between the peaks. Practi- vernal equinox heralding the first day of spring around cality aside, the twin peaks were also an important sym- 20 March, and again on the autumnal equinox, around bol on their own and in combination with other recur- 22 September. The lengths of day and night are exactly ring signs. equal at each equinox. The journey from the vernal In view of this possible practical function for the twin equinox and back again is 365 days: our solar year, with peaks device, perhaps we should look beyond the sym- the four seasons marked by the two extremes and each bol itself to what the ancient viewer anticipated between equinox (FIG. 28.4). the crests (FIG. 28.6). What we find most often in The ancient astronomer in mountainous country re- Minoan and Mycenaean art is the double-bitted axe - corded the sun's horizontal transit by which peaks it the double axe of Evans's "bull cult" (FIG. 28.7). But, appeared to ascend and descend throughout the solar unlike Evans, I see the simple staff with crossed diago- year; which might have been a factor in selecting where nal lines forming two opposed triangles of equal pro- to place an astral observatory which, I believe, was the portion standing upright at the centre of the twin peaks primary function of the so-called peak sanctuaries as a symbol of the equality of day and night: the equi- (MacGillivray et al 2000, 169). An observer by the east- nox. I currently wonder if this so-called double axe, ern shore, however, must have used an artificial device. thus read, might not represent the fullness of the sun's Ideally suited is the cult symbol called the "two-crested yearly journey and so be shorthand for the sun itself. mountain" or, as I prefer, "twin peaks", which the Egyp- While the twin peaks device is practical, it and the dou-

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Precession x N

Pole of ecliptic ' 1 t , Celestial North Pole ^ | /

^ ' ! ' Spring | ^^ 'equinox N66^

Precession ^ ' '/^'*~*r*>Z^ *' / f'* Summer solstice / I ¡i' &^°A / ^ >k}/ EARTH 'f ¡i' Yy/J / / ' ^¡nter so|stjce 23AK XT^VX / O ^-' ' ^^ I -r^ >^ ^r Apparent motion N. ^ ^ '¿^ ** of sun and Planets

AutumrX I equinox '

'. ' / . ^ Celestial South Pole

' Pole of ecliptic Fig. 28.3. The spin of the Earth 's axis and the Celestial equator (Maria Xanthopoulou).

ble axe can also symbolise the passage stars, of time, which the arechang- seen to make a journey similar to the ing seasons, perhaps the changes in thesun's earth across and thewhat- skyline each solar year. This doubled ever metaphorical meaning could be axe transferred could symbolise to hu- the marriage of the sun and moon, mans as they pass through the seasons perhaps of theirthe union lives. of the solar and lunar calendar which The doubled double-bitted axe, withCook, extra reading projec- from reminds us pro- tions on either side (such as Müller duced 1997, Asterios,254, fig. 147),another name for the Minotaur (Cook could symbolise an extension to include 1914, 523-4).the moon This and brings us to the third calendar.

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equinox Ibi $ Zii w Í ^^^Si/^^^ I =* I ^ I ^ l_

i^£. 2S.4. Circular dial showing the degree change at marked celestial events (after Avenii99O,fig39).

.F^. 28.5 (left), Dendera: detail of ceiling with Hathor rising (after Chassinat 1935, pi 315)-

Fig. 28.6 (below). Knossos, Little Palace: clay sealing (after Evans 1935, 608, fig. 597AJ).

^ - ■ - -f /'

1 1 • 1 i ••• J; *i 1 • f 1 1 • rf • »I î«

LEAPS OF FAITH the dawn horizon at 10 day intervals. These bright lights, including Sirius, gave them the astral calendar We know that the ancient Egyptians recorded of 12 30-daythe months, which they divided into 12 peri- heliacal rising of Sothis, our Sirius, at least as ods early of twoas hours, each of these divided into 30 parts of 4236 BC to mark the first day of their 365 day fourcivil cal-minutes. This third, Astral, calendar was a revo- endar, but we credit the ancient Sumerian civilisation lution in time keeping, but it was also essential for long with the brilliant observation of the heliacal distancerising of navigation, which we know from Homer in- the decans: the 36 stars and planets which appear cluded on night sailing (Od. 13. 28-95, 14- 257-7°)-

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Fig. 28.8. Knossos: sealing with lion and starry heart (after Popham and Gill 1995, pl. 36. Ni).

possible constellations in this powerful scene may be the sickle pattern of the Lion's head and Taurus in standard juxtaposition for mid summer when Leo rules the sky and Taurus sinks into the west - the lion al- Fig. 28.7. Achladia: twin peaks with ways double-bitted wins this combat. axe (after Tsipopoulou and Vagnetti 199s* Taurus¡33, fig-is a good 97) candidate - for the ancient Greek Minotaur. This constellation is part of a sequence of particular interest to Aegean observers. The bull's head The astral calendar introduced a host of new heav- is composed of the Hyades and the Pleiades, the seven enly characters to the divine melodrama, which plays maidens, are in his shoulder. Charging east, Taurus is out yearly over our heads. Too numerous to go into here, confronted by Orion, the great youth, and somersaulted a few examples demonstrate why I believe that the by the hero on his way to rescue the forlorn Minoans adopted astral observation and probably used Andromeda, the woman in chains, bound to a rock (FIG. it for their civil calendar. 28.10). These players are instantly recognisable in the The very first sealing that Evans found at Knossos well known Taureador panels from Knossos (Hood and had, as he records in his diary, "the clay impression of a Cameron 1967, pl. 9). Mycenaean signet [ring]. It bore a bold but somewhat A close inspection of the fragments from these pan- imperfectly executed design of a lion in a contracted els reveals that the female figure behind the bull in the position, with a star-like object on the fore shoulder" restored example displayed in the Herakleion Museum (MacGillivray 20000, 181) The star is well placed in has something dangling from her right wrist. Other the shoulder (FIG. 28.8), right where we should expect fragments show hands with a striped design resembling to find Regulus, the star known as the coeur de lion - cloth (FIG. 28.11; Hood and Cameron 1967, pl. 10, fig. the lion heart (Popham and Gill 1995, 13 pls. 5, 36. 5). A similar striped pattern appears on the object that Ni). the faience votary from the Temple Repositories held The ancient Egyptians personified the sky as the in her right hand until Evans restored it as a snake, goddess Nut. The pivotal northern point of the Earth's which it almost certainly was not (FIG. 28.12). This axis in the Old Kingdom fell between the constellations candy-stripe pattern more likely represented a length we call Ursa Minor, the little bear, and Ursa Major, the of heavy twine or rope - perhaps Ariadne's Mitos, the great bear, big dipper or wagon (Spence 2000). This labyrinthine clew? could be why the ancient Egyptians depicted the latter I believe that this fresco depicts the end of the astral as the bull's haunch, something mighty enough to hold year, just before the rising of Sirius, who comes imme- the sky's dome in place (FIG. 28.9; Evans 1935, 433-40, diately after Orion, which is why Orion was equated fig. 359; Krupp 1991, 229). I think that the Minoans, with Osiris in Egypt, and Hathor/Isis with Sirius. They under strong Egyptian influence, adopted the same symbolised the end of the old year and the beginning symbol, which we see depicted alongside the vertical of the new year, the triumph of life over death. staff held firmly by the master in the Chania Master To symbolise the complete Astral calendar, Evans's Impression (MacGillivray et. ah 2000, 127-8). Other "astral circle" works well (Evans 1 921, 478-9, figs. 342-

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'^^^¡^ 7ft Uff

*% ! ' / » ^ » IV * * L /I ^^^ I ^^^^m

Fig. 28. g (above). Fig. Egyptian28.10 (below). sky-goddess The constellations Nut with Ursa of Orion, Taurus, Major as bull's Perseus haunch and on coffinAndromeda lid, Dynasty in their Xcelestial or XI order as (after Krupp observed içqi, 22g). from 40o to 50o N latitude.

' ' PERSEUS V X TAURUS u^ ^ y v"1 u/^sT72 ' ß^Elnath V^^fmx ^ y ANDROMEDA Bettelgueuse a« >v ' ' ' '^^ /x ^V » M31 ORION Bettelgueuse /^««JS^aV *"»/ «f*w /x "Ttî VÎT" » Saiph '^'9 V I *j »VVN^^*>^_ v^" "5^ X% frw««' »2/ / Mô N, v^" Naira.s/'I >^¿fr »2/ XheHyades / Mô k?»"*«~^ - . pjgel Aldebaran ^

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Fig. 28.11. Knossos: fragment of Taureador panel (after Hood and Cameron 1967, pl. 10, fig. 5).

^^^^^^P[^ ^HaV Fig. 28.12. Temple Repositories: faience votary (after

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Fig. 28.13 (right). Knossos: Evans's "astral circle" motif (after Evans 1921, 479>fig- 343)-

Fig. 28.14 (below). Akrotiri: Theran ship with astral circle emblem at the prow (after Morgan 1988,122, fig. 67).

3). This 16 or 18 pointed star (FIG. 28.13), certainly At present, Inot believe that Daidalos's labyrinth recalls the star-fish that some Aegean art historians the intricate claim measurements used to chronicle the celes- (Mountjoy et al. 1978, 148), could be the tialpoints motion of of the the stars and planets: Ariadne's swirling decans through which the sun travels in dancehis precessionacross the heavens, as symbolised on fifth cen- (but that is the subject of a full study to tury be BCpresented Knossian coins. elsewhere). I conclude here with what I think that the discovery of the decans and the astral circle really meant to the early Aegean societies. I believe that the "nautical em- REFERENCES blem" floating before the prow of a Theran ship (FIG. Aveni, A., 1989. Empires of Time. New York: Basic Books. 28.14; Morgan 1984, 171, fig. 2 b-c, 1988, 131, 170, fig. Aveni, A., 1990. Skywatchers of Ancient . Austin: Uni- 87), is the same as Evans's astral circle and symbolises versity of Texas Press. the Aegean sailor's knowledge of the decans, which Boulotis, G, 2000. 'Xxéipeiç yva xa ^uxíiváíxá ^r|voXóyia' would have been essential for reliable orientation and AqxawXoyía # Té%veç 74: 9-16. accurate time-keeping during those long overnight voy- Chassinat, E., 1935. Le temple de Dendara 4. Cairo: Institut ages. Français d' Archéologie Orientale.

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