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Minoan 'Horns of Consecration' with the Egyptian Symbol of the 'Horizon' Fig 27 Mediterranean Archaeology and Archaeometry, Vol. 8, No. 1, pp. 27-47 Copyright © 2008 MAA Printed in Greece. All rights reserved. MINOAN ‘HORNS OF CONSECRATION’ REVISITED: A SYMBOL OF SUN WORSHIP IN PALATIAL AND POST-PALATIAL CRETE? Emilia Banou Department of History, Archaeology and Management of Cultural Commodities, Kalamata, University of Peloponnese, Greece Home Address: 8, Aghias Sophias st. 17123 Nea Smyrni, Athens Greece e-mail: [email protected] Received: 15/5/2007 Accepted: 3/10/2007 ABSTRACT In this article a previously proposed interpretation of Minoan ‘horns of consecration’ as a symbol of sun is reexamined. A clay model of ‘horns of consecration’ from the peak sanctuary of Petsophas, the results of astronomical research on Minoan peak sanctuaries, the idols of the so-called ‘Goddess with Upraised Arms” and a clay model of ‘horns of consecration’ from the Mycenaean cemetery of Tanagra are put forward as evidence for a possible adoption - or a parallel development under the influence of adjacent cultures - by the Minoans (and by the Mycenaeans, at least after 1400 B.C.) of religious notions related to the Egyptian symbols of the ‘mountain’ and the ‘horizon’, both connected with the Sun in Egyptian cosmology and religion. It is concluded that the ‘horns of consecration’ may represent a practical device as well as an abstract symbol of the Sun, a symbol of catholic importance, which embraced many aspects of Minoan religious activities as represented on Minoan iconography. KEYWORDS : Symbol of ‘mountain’, Symbol of ‘horizon’, peak sanctuaries, Goddess with Upraised Arms, bull, consecration, Minoan, Mycenaean. 28 EMILIA BANOU INTRODUCTION With this suggestion Hazzidakis threw doubt on the interpretation of In 1934, in the final publication of Evans (1901, 135), established by then, the Minoan villas at Tylissos, Joseph that the ‘horns of consecration’ Hazzidakis mentioned the discovery represented real bull horns. of four models of ‘horns of Hazzidakis was not the first to do consecration’. Driven by this find, he so. Already in 1904, Karo (127, suggested that Minoan ‘horns of Footnote 1) had denied the consecration’ might have derived from interpretation of Evans, without the Egyptian symbol of the ‘mountain’ discussing his reservations though; or the ‘horizon’, and thus have and in 1922, Gärte first associated the constituted the symbol of a Minoan Minoan ‘horns of consecration’ with sun deity. Such a deity, he continued, the Egyptian symbol of the may either not be represented in ‘mountain’. Driven by his conviction Minoan iconography, because its of the primary role of a female presence was considered evident by goddess of nature in Minoan religion, the Minoans, or it may be recognized however, he ascribed a different – and, on a seal coming probably from from his point of view, a wider - Chania and published by Evans meaning to them than that they had (Hazzidakis 1934, 101-3, Pini 1975, 156, acquired in Egyptian religion, namely Nr. 201). On this seal a male figure that of ‘land’ (81-2). The wearing a belt is depicted, floating interpretations of the aforementioned over ‘horns of consecration’ and scholars, however, did not exert any flanked by a winged goat and a influence on scholarship, which daemon (Fig. 1). continued to be dominated by the interpretation of Evans. In an article published in 1977, Powell questioned the established interpretation of the ‘horns of consecration’ as a symbolic representation of real bull horns afresh. After a short though comprehensive survey of the opinions expressed by different scholars, related one way or another to the interpretation given by Evans, he turned to an alternative approach, pointing out the similarity, observed already by Hazzidakis, between the Fig. 1. The seal from Chania with the Minoan ‘horns of consecration’ and depiction of a male figure floating over the Egyptian symbol of the ‘horizon’. horns of consecration (Pini 1975, no. 201) In Egypt, the horizon was conceived as the place from which the sun disk MINOAN ‘HORNS OF CONSECRATION’ REVISITED 29 rises between mountain peaks; and the referred to the same seal from Chania sign of the ‘horizon’ was composed by as Hazzidakis, to support his two pointed ends, interconnected at interpretation of the male figure the lower part, with a disc between depicted on it as Orion. In the second them (Fig. 2). case, in a very stimulating article, he clearly identifies the Egyptian symbol of the 'horizon' with Minoan horns of consecration and states that the latter was also used as an artificial device "to standardise the points where the solstices and equinox appeared yearly" (MacGillivray 2004, 33). Very recently, the possible connection of Minoan 'horns of consecration' with the Egyptian symbol of the 'horizon' Fig. 2. The Egyptian symbol of the reappeared in two instances ‘horizon’ (Wilkinson 1992, 134, fig. 1) (MacDonald 2005, 68-69, Moss 2005, 160, 210-213). In the former, it is merely referred to as a possibility; in Again, the attempt of Powell to the latter, it is more widely discussed direct attention to a different on the basis of general iconographic explanation of the ‘horns of similarities as well as in connection consecration’, being of a preliminary with the appearance of 'horns of character, has not exerted any consecration' on the headdress of a influence on scholarship, with only female idol from Gazi belonging to the two exceptions: Watrous (1998, 23) type of the 'Goddess with Upraised touched upon this suggestion while Arms' (see further below in this largely discussing the relations article), associated with the goddess between Crete and Egypt in the Hathor, and so, indirectly, with the beginning of the 2 nd millennium B.C.; Sun. and MacGillivray supported the same It seems, therefore, that the view in two instances, first, while interpretation of Minoan ‘horns of discussing the meaning of the consecration’ as a symbol with a Palaikastro kouros (2000, 129), and meaning similar to that ascribed to the secondly, while discussing the symbol of the ‘horizon’ by the significance of the Knossian labyrinth Egyptians deserves a fresh discussion in connection with astronomical with special reference to the observations made by the Minoans, interpretation proposed by who, he believes, used three different MacGillivray (2004); all the more so, calendars, a solar, a lunar and an that thirty years after the article of astral one, for the measurement of Powell, the origin and the significance time (2004, 331). In the first case of this important Minoan symbol indeed, MacGillivray (2000, 128, 169) 30 EMILIA BANOU remain obscure (Gesell 1985, 3, METHODOLOGY Marinatos 1993, 5). According to the aim stated above, I am going to investigate the OBJECTIVES probability of: 1) the existence and the first The aim of the present article is to appearance in the Minoan- trace the significance of Minoan ‘horns Mycenaean world of a symbol of consecration’ during the 2 nd similar to the Egyptian symbols of millennium B.C. back to parallels from the ‘mountain’ and the ‘horizon’; Egyptian cosmology and religion 2) the implications of this based on evidence from Minoan Crete probability for the character of (and Mycenaean Greece). It also Minoan religion. constitutes a working hypothesis, which, if tested on other aspects of Minoan religion, may provide a more The Egyptian paradigm cohesive picture of it than this we In Egyptian cosmology and religion, have today. the symbol of the ‘horizon’ (adjet) is A direct derivation of the Minoan closely related to the symbol of the symbol from the Egyptian one at that ‘mountain’ (djew), from an time is, however, not proposed, iconographic as well as a semantic point because the possibility of the Minoan of view: The two pointed ends of the nd symbol to have existed before the 2 former represent the two mountain millennium B.C. cannot be excluded; peaks, on the east (Bakhu) and on the Egypt, also, is not the only area in west (Manu), which support the sky, Eastern Mediterranean to search for a and resemble the mountain peaks probable origin of the symbol, surrounding the Nile valley from east although it offers the most firm and and west, respectively. By addition of lucid paradigm (see below). the solar disc between its pointed ends, Moreover, there is nothing to exclude the symbol of the ‘mountain’ is the possibility that the symbol, if transformed into the symbol of the adopted by the Minoans, may have ‘horizon’, from which the sun rises or incorporated local, semantic sets every day (Wilkinson 1992, 132- associations or dimensions (Hodder 134) (Fig. 2). 1995, 93-4), which have favored its The sun disk constitutes the acceptance; in other words, we may immediate symbol of the sun. The sun have to do with a free adaptation of an occupies a fundamental position in Egyptian symbol by the Minoans, as Egyptian pantheon since the Pre- Powell himself emphasized (1977, 73- dynastic period (Wilkinson, 1992 128- 4), or even of an idea circulating in the 129), through its successive Eastern Mediterranean in the first half associations with the gods Horus, Re of the 2nd millennium B.C. and and Amun. All three constituted consolidated in Crete during the popular variations of the Sun in the palace period. course of Egyptian history, according MINOAN ‘HORNS OF CONSECRATION’ REVISITED 31 to the religious or political power of The Minoan version different places of the Egyptian state The working hypothesis or of the preferences of its kings. underlying the present article Thus, in the period of the Middle requires, first of all, the dissociation of Kingdom (2035-1720 B.C.), Horus had Minoan ‘horns of consecration’ from already been fused with Re, who bull horns. This association goes back incorporated many aspects of him to the pioneers of prehistoric (Wilkinson 2003, 201).
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