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Religion and Cult in the Dodecanese during the first millennium BC | International Conference | Rhodes 2018 / 18th-22th October _ University of the Aegean In his major 1978 study about rhodian orientalizing jewellery, Robert Laffineur linked jewels iconography with the female cult sphere. According to him, images of oriental inspiration as mistresses of animals, naked goddesses, winged deities, women at the window, women holding their breast, bee-women and even centaurs holding beasts were related to a Great Goddess of Nature and Fertility for which we have to restore, in Rhodes, a cult corresponding to these striking illustrations. Reassessing the inaccurate religious concept of the oriental “Great Goddess” and its improper association with Greek goddesses, I suggest that if one would see in these female images any relation to a local cult, then we should do it with the archaic cult of Athena, the major deity of the island, whose shrines are devoted to the acropolis of the three main cities, in Ialysos, Lindos and Camiros. Indeed, some findings as lenses of rock-cristal found in a votive deposit at Ialysos, dated back to the 7th century BC, or a bronze from the Lindos acropolis with the image of a mistress of birds, can be understood as probable goldsmith offerings. Another interesting research track, but anachronistic, lies in the 7th Olympic of Pindar, where technical capabilities of the Rhodians, particularly in the gold work, are connected with the goddess. With these thin clues, the rhodian Athena might be seen as the protectress of rhodian goldsmiths. Moreover, without any epigraphical proof of this archaic cult and because the adoption of an imported image does not induce in itself an assimilation of the signification (on the contrary, what characterizes the Greek Orientalizing is the ability of crafstmen and the community to integrate elements for a new purpose and functions), this hypothesis deserves to be reassessed at the light of our better understanding of the rhodian jewellery production and a renewed study of its female iconography within its archaeological contexts from which this (these)jewels belonged. We know well now jewels are first worn during life time and repaired before being buried : the last use of these images, also beyond the island, seems to be strictly related to a funerary purpose. It is therefore helpful to reconsider the way we see rhodian jewellery in rhodian archaic community’s life time and as grave goods : the wide adaptability of the iconographic repertoire allows to understand it rather for its wider apotropaic meaning than for an hypothetic aristocratic distinction.
Cultural Portal of the Aegean Archipelago
Orientalizing Rhodian Jewellery in the Aegean2007 •
The term ‘Orientalizing Rhodian jewellery’ refers to an extraordinarily wealthy and homogeneous group of jewellery of the Orientalizing period (7th cent. BC). These are works of exceptional artistry and unique detail, made mainly from gold and electrum. A variety of jewellery types are included, with diadems, rosettes, pectorals and earrings being the most important. Most of them were found in Rhodes and other few islands of the Cyclades and it is believed that the jewellery workshops which produced them had actually been on these regions.
2019 •
Rhodes is known as one of the main production centres of Ancient Greek jewellery during the so-called orientalising period (end of the eighth to the mid-sixth century BC), when it produced diadems, rosettes, plaques of pectorals, earrings and pendants. This jewellery was mainly found in the necropoleis of Kamiros, both in the 19th-century excavations carried out by Auguste Salzmann and Alfred Biliotti, and during the interwar years. This paper will explore the dispersion of Rhodian jewellery from these excavations to European collections and museums in the 19th-century antiquities market, as well as through gift exchange in the personal networks of Salzmann and Biliotti. The individual pieces of jewellery will be identified and their history of collecting outlined. This will allow a reconsideration of the distribution patterns of the jewellery in several important areas. Furthermore, questions concerning provenances and the location of ancient jewellery workshops will also be addressed.
The article presents a new approach to the analysis of representative gold jewellery with polychrome decoration found in 1975 in the rich barrow grave of a Thracian noblewoman from the city of Anchialos, on the west coast of the Black Sea, dated to the Ist century BC/Ist century AD. The jewellery comprises two sets of earrings and necklaces belonging to two different trends in the development of the art of the Middle and Late Hellenistic period.
2024 •
Traditionally, the typology of engraved gems has been divided into two broad categories: property seals and amulets or talismans. With the idea of analyzing them in depth, it is possible to classify these two groups as seals for civil or practical use and seals for therapeutic or magical use. After carefully studying their iconography and thoroughly analyzing the Greco-Roman sources, we have divided the first type of seals, those for civil or practical use, into several subgroups: administrative and official seals, personal seals and seals for initiations. In this article, we will be talking specifically about the group of seals that we considered might have been intended for initiations, as a way of trying to give an answer to the questions that arose when we studied the iconography of this small but very interesting objects. The subjects covered by this kind of seals being are mainly hybrid beings, heroes (specifically Heracles) and the gods Hermes, Aphrodite and Eros. Even though we know the proposal is kind of daring, we think it could give a new approach to the study of seals and new ideas to bear in mind when explaining the iconography. To finish the paper, we also share some evidence to support this proposal, coming from both written sources and iconography.
O. Palagia (επ.), Greek Offerings; essays in honour of Sir John Boardman (1997), 197-207.
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