Kykeon: Studies in Honour of H.S. Versnel by H F J Horstmanshoff, H W Singor, F T Straten, J H M Strubbe

By H F J Horstmanshoff, H W Singor, F T Straten, J H M Strubbe

A suite of papers with new insights on old faith, learn at a colloquium in honour of Professor H.S. Versnel ("Inconsistencies in Greek and Roman Religion"). The contributions, awarded by means of 9 major students within the box, conceal many components of the non secular event of the Greeks and Romans: delusion and formality (W. Burkert), the gods (F. Zeitlin), cult, fairs, sacrifice. numerous papers think about methodological difficulties and the growth of scholarship; they spotlight the contribution of H.S. Versnel to the sphere. The papers are in keeping with quite a lot of assets: pagan and Christian, literary and epigraphical and iconographical.
The assortment will fascinate all students attracted to old faith, whether or not they examine malign magic, the Imperial cult or normal idea.

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Meuli, W. ), Phyllobolia flir Peter Von der Mfihll zum 60. Geburtstag (Basel 1946) 185-288 = Gesammelte Schriflen 907-1021. C. de, An Anthology qf Religious Texts from Ugarit (Leiden 1987). , Religion und Kultus (Gottingen 1953). , Excursus on the Ritual Forms preserved in Greek Tragedy, in Harrison 1912, 341-363. , Gults A1yths, Oracles, and Politics in Ancient Greece (Lund 1951). , Morphology qf the Folktale (Bloomington 1958), dt. Morphologie des Mdrchens (Miinchen 21975); urspr. russisch (Leningrad 1928).

725. 15 Cf. ; Prandi 1983, 86f. RITUAL DYNAMICS: THE BOIOTIAN FESTIVAL OF THE DAIDALA 29 bration of the sacred wedding of Zeus and Hera. The hieros gamos of Zeus and Hera was celebrated in many Greek cities. 16 The ritual enactment of the wedding of Zeus and Hera is explicitly attested for Knossos, where it was celebrated near the river Theren, but we have no further information concerning the use of an image. 1 8 On Kos we know the ritual dendrokopion tes Heras ('the cutting of a tree for Hera'); we do not know why a tree was cut for Hera, but it may have been used for the making of her image.

But only the first of the two myths narrated by Plutarch offers an explanation: when Hera was abducted by Zeus from Euboia, Kithairon provided them shelter and deceived Hera's nurse, telling her that Zeus was hiding there with Leto. The wedding of Zeus and Hera became known and then Hera was worshipped as T eleia and Gamelios. The problem is that this version does not seem to be related-at least not directly-to the Daidala. The two other versions are connected with the Daidala, but they narrate the quarrel and reconciliation of Hera and Zeus, not their wedding; a connection with the wedding of Hera can be established, only if one presupposes an interdependence of the motifs of virginity, wedding, and separation in the myths of Hera-a suggestion made by M.

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