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THE DEITIES
25
26
MARGARET
C. WAITES
the horns of which rises the axe.1 On the great gold signet from
Mycenae 2 it is inserted above the group of the seated goddess
and handmaidens. Finally a small shrine in the palace at Cnossus
contained a double-axe of steatite leaning against a pair of horns,
and possible traces of two others originally inserted between the
branches of this pair of horns and of a corresponding one upon
the other side."
In connection with the prominence of the double-axe in
Cretan worship, Mayer has plausibly suggested 4 that labrys and
labyrinthos are etymologically related, and Evans has conjectured
that the labyrinth may have derived its name, "the House of the
Double-Axe", directly from the worship of the axe-fetish.5 A
vase from Cyprus, where the worship of Zeus Labranios occurs,
repeats the symbol."
Though in many of the cults of Asia Minor the axe survived
as the special attribute of Zeus, the predominance of the female
over the male element in divinity, manifested in the religions of
both Crete and Anatolia,7 makes it antecedently probable that
the axe originally belonged rather to the Mother-Goddess than
to the Father-God.8 And, in fact, the presence of three female
1 B.S.A. IX, p. 114, fig. 70.
J.H.S. XXI, 1901, p. 108, fig. 4. For an example from the Tiryns treas-
ure, see 'ApX. Ad~r. II, 1917, pp. 13 ff. Compare also the mould from Siteia
('E4. 'ApX. 1900, p. 26, pl. 4), and the clay sealing from Zakro (J.H.S. XXII,
1902, p. 78, fig. 5, No. 6) where the form of the labrys resembles the type on
the Mycenaean signet.
3 B.S.A. VIII, 1901-1902, p. 101, fig. 57.
4 Jb.
written.
7 Ramsay, in Hastings' Dictionary of the Bible, extra vol. 1904, p. 122.
8 So Evans, who associates the axe-fetish with the cult of Zeus, declares
rather inconsistently (B.S.A. VII, 101 f.): "The presence of the female idols
THE DEITIES
OF THE SACRED
AXE
27
idols, among which is the Dove-Goddess, together with the steatite double-axe and possible traces of two more axes in the shrine
at Cnossus; the steatite lentoid with a double-axe of the reduplicated pattern in the hands of what seems to be a female divinity;
the schist mould from Palaikastro,' with the figure of a goddess
holding a double-axe in each hand (Fig. 1); the seal impressions
from Hagia Triada where the attendants of the goddess carry
the axe; 2 the association of the symbol with the Snake-Goddess
FIGURE
1.--SCHIST
MOULD OF GODDESS
FROM PALAIKASTRO.
WITH
DOUBLE-AXE:
on the same base as the Sacred Horns and Double-Axe seems to show that this
symbolic weapon was associated here with the cult of a Goddess as well as a
The Double-Axe, the proper emblem of the Male God, was also
God.
and there are indications that of the two
common to the Goddess
.
.
it was Rhea who took precedence in Minoan cult." In The Palace of Minos,
p. 447, I am gratified to find the bolder statement: ". . . Taken in connection with the traces of Minoan religion in its prevailing aspect, not at Knossos
alone, but throughout the length and breadth of Crete, it is clear that the
special aniconic form of the supreme Minoan divinity, as of her male satellite,
was the Double-Axe."
1 B.S.A. IX, p. 92; 'E4. 'Apx. 1900, pl. 4.
2 B.S.A. IX, p. 60.
28
MARGARET C. WAITES
29
3 B.S.A.
6Op.cit.p. 24.
MARGARET C. WAITES
30
before the axe became associated with the thunder-god, it denoted the Great Mother's power over the sky and the lightning,
the double form may have seemed an appropriate symbol of a
deity who united with this function the protection of the earth
and the fruits of the earth.'
It would be gratifying if we could support the hypothesis
that the double-axe was originally the property of a goddess by
evidence of its use outside Crete in this capacity, even when it
has become predominantly the attribute of the heaven-god, her
partner. Further, we should expect to find traces of the presence
of the goddess when the axe has been replaced by the thunder-bolt.
Lastly, if the double-axe in reality denoted a deity regarded as
uniting male and female elements, we may look for some reflection of this belief on the monuments where the symbol and its
developments occur.
a) The Double-axe as the Property of a Goddess.
Double-axes of geometric date were discovered in the shrine
of Artemis Orthia at Sparta; similar offerings were made to
Artemis of Lusoi.2 An inscription of the third century B.c.
from the Asclepieum of Cos mentions a double-axe as a holy
implement used in the service of Demeter.3 The local Demeter
of Mostene in Lydia 4 bears the double-axe, as does the divine
ultimate and fundamental fact of the divine life: the god and the goddess,
the Son and the Maiden, are mere appearancesof the real and single divine
life that underliesthem."
1Evidence that the Mother as the original deity was regardedas controlling
heaven as well as earth may, perhaps, be found in the shadowy and purely
theological nature of the Babylonian heaven-god, Anu, who has no great local
cult except at Erech, the cult-centre of the mother-goddess. Compare also
titles like that given to the Sumerian mother-goddess,galan anna gaban anki-a-ge, "The heavenly queen, queen of heaven and earth" (Langdon,Tammuz
and Ishtar, p. 88, who, however, explains the title 'queen of heaven' as merely
theological and secondary, ultimately meaning the female principle of Anu,
the heaven-god), As to the solarpower of the Minoan goddess, consult Evans,
Palace of Minos, p. 479. For evidence of the power of mother-goddessesover
the heavens, comparethe Egyptian Isis and Hathor, exampleswhich may have
exercised influence on Crete. See Palace of. Minos, p. 509 f., and Roeder in
Pauly-Wissowa, Realencycl. s.v. Isis, p. 2101.
2 B.S.A. XIII, 1906-1907, p. 116, fig. 6e; Jh. Oest. Arch. I.
49, figs. 67-68; Schweitzer, op. cit. p. 38.
IV, 1901, p.
31
1912), p. 148.
7 Plut. De fluv. 12, 1.
32
MARGARET C. WAITES
once divine son and divine lover, to the goddess-mother.' Heracles gave the labrys he had captured from the queen of the Amazons to Omphale 2 who by her very name, the Naval Stone,3
shows her connection with the Great Goddess. According to
Appian (De Bell. Civ. 1, 97), Sulla dedicated to the goddess
Aphrodite at Aprodisias a golden wreath and an axe. The
axe bore this inscription:
'QS etsov KaT'
'Acpoeiry,
"Apeos /.apva/Ehlv
Tb6ve oL
,
ZiXas
PEOrt7K
aoTOKpLrTp
TTEOXEL
p,
v& UrpartL~Y t'brovoCrL
roT
6,tpov
,voi'Xov.4
b) The presence of the goddess is manifest even when the axe has
been replaced by the thunderbolt.
Athena 6 bears the thunderbolt on coins of Athens, Syracuse,
Epirus, the Locrians, and Macedonia,6 as well as on coins of Domitian and on those of the kings of the house of Antigonus. In
the Eumenides, she declares that she alone knows the way to the
chamber where the lightning is kept.' Her head occurs on the
obverse with the bolt as the reverse-type on coins of Olympus,s Metropolis in Ionia,9 Parium,'o Lesbos,'1 and Amastris.'2 Similarly,
Iuno Caelestis is armed with the bolt on Carthaginian coins.'3
On the coins of Marium in Cyprus,'4 the head of Aphrodite on
1Ov. Fast. IV, 221 ff.
Plut., Quaest. Gr. 45, 301 F. Captured from Omphale'sdegenerate descendant, Candaules, the axe, according to Plutarch, was conferredupon the
image of Zeus 'Labrandeus.'
3 Eisler, op. cit. p. 139.
SCf. Brit. Mus. Cat. Caria, p. 39, No. 89 (reverse-type=axe bound with
fillet); as obverse-type, cf. coins of Plarasa and Aphrodisias (Brit. Mus. Cat.
p. 25, No. 1).
5 Roscher, Lex. Myth., s.v. Athene,p. 677.
6 Preller, Gr. Myth.' 1, p. 215.
7 L1. 827 ff.
s Brit. Mus. Cat. Lycia, p. lxvi.
9 Brit. Mus. Cat. Ionia, p. 175, No. 1.
'oBrit. Mus. Cat. Mysia, p. 100, No. 64.
" Brit. Mus. Cat. Troas, etc., p. 171, No. 1. The coins of Seleucia Pieria,
where Appian tells us (Syr. 58); the thunderbolt was worshipped,present the
Tyche of Seleuciafor the obverse,with the thunderbolton the reverse. Lajard
(Cultede V~nus,pl. V, No. 5), gives a coin of Gabala, a middle bronze of the
reign of Commodus,on which to the right is seen a seated goddess with turreted
crown and horn of plenty, while beside her stands another, armed with shield
and bipennis, with the foreparts of two horses protruding at her feet. See
Mionnet, Descriptionde Med. ant. V, p. 236, No. 640.
' Brit. Mus. Cat. Pontus, Paphlagonia,etc., p. 84, No. 4, pl. XIX, No. 5.
13Roscher, Lex. Myth. II, 1, p. 613.
14 Brit. Mus. Cat. Cyprus,p. lxi.
2
THE DEITIES
OF THE SACRED
AXE
33
MARGARET C. WAITES
34
of Zeus
corresponding to that
THE DEITIES
OF THE SACRED
AXE
35
~~,,,,,,
rrrrr++
.~
I-
4~i+ i
?~
'd
-4
I
~'
r
Ir
~I
r,
FIGURE
3.-EARTH-GODDESS
ATTACKED
BY SATYRS.
und mit Schligen geisselt (II. 15, 17) wie die Erde mit Blitzen,
hat gewiss einen mythischen Hintergrund. Die Vorstellung
aber, die hier iiberall zu Grunde liegt, ist die eines die Erde mit
Unwetter bestiirmenden und so die Spride erweichenden Himmelsgottes. Und dieselbe Idee muss unseren Vasen zu Grunde liegen;
durch maiichtige SchlBige wird die grosse Gittin nach winterlicher Erstarrung im Friihjahr erweicht." A very interesting
parallel to the series examined by Furtwingler occurs on a vase
at Oxford (cited in Jb. Arch. I. XXVI, 1911, pp. 108 f., fig. 38),
where the painter has represented Pandora, half-risen from the
earth, extending her hands to Epimetheus who, with his hammer,
advances to meet her. Above her head flits an Eros (Fig. 4).
In such a concept lies, I think, the explanation of certain curious coin-types of Caria and Lycia. A coin of Aphrodisias " shows
1 Cf. astro-peliki, the modern Greek term for lightning.
2 Jb. Arch. I. VI, 1891, pp. 112 ff.
3 Jb. Arch. I. VI, 1891, p. 117.
4 Brit. Mus. Cat. Caria, pl. VI, No. 7.
36
MARGARET C. WAITES
lrlll
????
j
C/
i/
"~
~a~Z~11~
t~~rn 89
FIGURE4.-EPIMETHEUSANDPANDORA:
VASEAT OXrFOnRD.
THE DEITIES
OF THE SACRED
AXE
37
Both on the vases and on the coins the purpose of the smiters
in attacking the mother-goddess is plain. From each side of the
colossal head on vase B flies an Eros; Myrrha's father cleft her
tree with his sword, and the act gave birth to the child Adonis.'
It is, then, by a curious inverted
parallel that, when the prominence of
the male god has been fully established,
Hephaestus or Prometheus2 delivers
Zeus of the virgin goddess, Athena, by
cleaving his head with an axe. On the
other hand, a lingering survival of the
destructive fury exercised by the Great
Mother toward her lovers may be found
in the sacrifice of the bull, symbolizing FIGURE
OF MYRA
5.-COIN
the heaven-god, a sacrifice regularly
IN LYCIA.
accomplished by the double-axe.
In Crete, the union of the thunder-god with the earth-goddess
is as Cook has remarked,3 probably symbolized by the axes embedded in the twin pillars wreathed with foliage on the sarcophagus from Hagi'a Triada,4 and by the votive axes found in the
stalactite pillars of the Dictaean cave where Zeus was doubtless
worshipped in his double function of son and lover. It is, perhaps,
such a symbol that we should recognize in the "mason's mark"
combining a branch (or trident) with the double-axe. The
seven-branched tree, called the "donner-besen", mentioned by
1 Hyginus, Fab. 58, 251, 271; Serv. on Virg. Aen. V, 72.
Or Hermes or Palaemon (= Hephaestus).
See Rapp s.v. Hephaestus, in
Roscher, Lex. Myth. pp. 2060 ff.
p. 193.
STransactions,
SHere, however, it should be noted, the axes have a doubled edge on both
sides, so that the interpretation of them as representing a single deity is doubtful. It is possible that the pillars here should be regarded rather as the
wreathed shafts of the axes themselves (so Evans, B.S.A. X, 1903-1904, p. 43,
and Palace of Minos, p. 439), and that a quadruple or dual cult is indicated by
the reduplication of the blades. Paribeni interprets this reduplication as a
"kind of perspective rendering of axe-blades set crosswise with edges pointing
to the four corners of the earth." (Blinkenberg, op. cit. p. 21; Paribeni, Mon.
Ant. XIX, p. 31). It may be that in this position they were especially effective
as a charm to ward off lightning from any quarter. Miss Harrison (Themis,
p. 162), notes that the obelisks decorated with the "double-double-axes" on
the sarcophagus differ in that the one to the right is adorned with cross-stripes
and is considerably taller than the plain one on the left. She attributes this
to the fact that these obelisks represent male and female potencies.
2
38
MARGARET C. WAITES
Hapevo
army. (Suidas, s.v. lIapObo.) Their names, at least, Protogeneia and Pandora, are significant. The White Ladies of Delphi, Athena and Artemis
(Diod. 22, Frag. 9, 5; Cic. de div. 1, 37, 81) belong in the same category.
39
7 B.S.A.
o10Possibly we should regard the trident as the symbol developed from the
bidens to serve as the special emblem of the trinity. The thunder-weapon
from which the trident is derived is sometimes bifurcal, though its later
conventional shape shows three prongs.
40
MARGARET C. WAITES
41
(Imhoof-Blumer, Kleinas. Mzz. 1, 173; Brit. Mus. Cat. Phrygia, pl. XXVII, 9;
Brit. Mus. Cat.Lydia, XLI, 5). Coins of Myson Abbaitis and Pergamumshow
an Apollo-headfor the obverse-type with a double-axein a laurel-wreathfor
the reverse (Brit.
Mus, Cat. Phrygia, pl. II, 3). It is probable that the god
of the labrysappearsas Apollo, Lairbenos,Sabazios, Men, and Attis, through-
169. On a Roman bronze medallion from Smyrna, a priest of Apollo Erethemius (=Phoen. Rescheph) appears with the double-axe, Schweitzer, op. cit.
p. 31.
42
MARGARET C. WAITES
Kato irPECrfyEPO
p
p,
bEIbrepos.
Kal
/w/bs
botV KOLPbSEVL
AtI
V 7
&
/aEL
6V4)/
WH4Cur,
PEOS
KaL
a
rOTET7UTC/YVoSO.
VvxLa irapOe.
43
44
MARGARET C. WAITES
35.
Usener has given an illuminatinganalysis of the development of the triad
in Christianity. As he remarks, it illustrates, first, the almost irresistible
tendency toward the formation of a trinity which seems inherent in human
nature. The New Testament gives us only the dyad of Father and Son. To
this the rite of baptism added the Holy Spirit, and the accident of Aramaic
gender caused this Holy Spirit to become in popular belief the mother of
Christ. (For a criticism of this view, see Clemen, Primitive Christianityand
its non-JewishSources,tr. 1912, p. 206.) The gospel of John introduced the
conception of the Paraclete, thus forming a triad of three males. That this
in turn could be resolved is proved by the Apostolic Canon forbiddingbishop
or presbyter to baptise by three Fathers, Sons, or Paracletes. Finally, the
growing importance of the Virgin attests the continued faith in the Great
Mother which lingered among the people, while the popular tendency to the
"basic triad" is shown by the further groupingJesus, Mary, Joseph.
3 B.S.A. VIII, figs. 57, 59, 61, and pp. 101 f.; cf. Milani, St. M. I, pp. 197 f.
for a differenttheory, involving a quadruplecult. For the use of the quadruple
combinationof axe-bladesas a decorative symbol, see Evans, Palace of Minos,
2
p. 583.
Compare with the coins of Tenedos the statement of Apostolius (16, 26),
that the Tenedians honor two axes. See also Macarius, 8, 7.
4
45
Kai rd
6Y,#vara
aGriv
r6v
TPOptU6v,,
Strabo, X, p. 472.
'AiLEpos 'A4LoKipoa
'AL6KEpo'oS.
MARGARET C. WAITES
46
4 lEpaEcf6pl,
pjEvo0v ErTLv Af/Lrlflp,
'ApL6KEpos
'AoLOKipoa
6
b
b
7rpoOr(Levos
TEClrapros KhOELXos 'Epj~Is i(7LV,
s
robs Kapelpovs 4aoi
8bo
EdVa
01. of
.
r0opel ALov0bV pos..
To this inforIrpeOaTbrepov .LV ALaC,Ve.7epov 1 AsLVUaoV.
"rpbrepov,
mation, the Etymologicum Gudianum adds: Kf3LpoL 8E eWLe8al/ovEs
7TV 'Phav OlK?1aVTES
Pliny, on the other hand,
Tv ZapopeLpK'v.
Tr"epf
b
'Alpos
6A b "AJ67s.
&VKLU'Ti KEKaX1C4pVa.
oXoVEs r&vKcaElpwV
1908, p. 100.
I, 4, 6.
Or. LIII, ii, 469, Keil.
SInschr. v. Pergamum, II, p. 239.
8 F.H.G. III, 388, fr. 54.
9
IX, 22, 5.
10 IX,
25, 5.
47
MARGARET C. WAITES
48
3 I, 917.
4The first part of the account is incorrectlyattributed to Mnaseas of Patara.
For a full discussionof the question, see Pettazzoni, 'Le origini dei Kabiri nelle
isole del Mar Tracio' (Mem. Acc. Lincei, Serie Quinta, XII, 1909, p. 651 ff.).
Perhaps, therefore, Dionysodorus was responsiblefor both statements.
5 Schweitzer,op. cit. p. 41, explains &4iveas the single-, not the double-axe.
That it differed from the 7rkXEKvs
is clear, but the definition of Hesychius who
calls it 61tarouos
would seem decisive.
7r-XEKvW
Herodotus
Amazons,who are depictedas armed now with a doubleaxe, again with an axe of which one side is a curved
pick. Yet an epigram (A. P. VI, 94) which describes
various offerings made to Cybele numbers among these adyapLv &Et0ern4a.
We may infer, then, that both the givr and the adyape could vary in form,
being sometimes double-edgedand sometimes of the pickaxe shape. So Dionysus is called 7r-XEKvs,but also &Eosraipos.
6
Several suggestions in this direction have been made. Thus Bloch in his
the last part of the compound Axieros. Milani in the course of his brilliant
but frequently erratic series of articles ('I Dattili d'Ilio', in Studi e M2ateriali
di archeologiae numismatica,III, 1905, p. 283) declares: "In Samotracia, a
Imbro e Lemno, primo Dattilo
6 'A~tiepos,1' &tive ed
49
who is cleft with the axe" are early titles for the Bridegroomand the Bride?
At least the derivation from &biv, "an axe", and KkpaaL, "to cleave" seems
clear enough." It will be noted that both Cook and Milani translateAxiokersos actively and Axiokersapassively, a dangerousprocedure. More correct is
Eisler ('Kuba-Kybele', PhilologusLXVIII, 1909, p. 178, n. 175), who appears
to imagine that he is translating Cook.
".
..
'AfKepoos
und
'AfLoKp~pa
galoi Theoi".
(cf. K6pvuas=Assyr. kurubu, "mighty", and "Cabiri", "MeSee Eisler, op. cit. p. 173, n. 164). The KbpP/es were the dis-
covery of the Cretan Corybants (Theophr. Porph. Abst. 2, 21; Schol. Ayes,
1354; Phot.
s.v.
KipfELS).
SO Caelum and Terra are identified with the "Di Magni". (Serv. on
Aen. III, 12).
2
50
MARGARET. C. WAITES
51
52
MARGARET C. WAITES
but later
If this assumption is correct, Amphitrite
would meanOpvae,.4
"She who is
Third."
preeminently
Modern folklore shows the same emphasis in the many tales of
three brothers or sisters, of whom the third and youngest invariably succeeds when the others fail. The principle of climax is,
perhaps, sufficient to account for the preference thus given to the
third place.5
53
KoppavTres,
ac TpEls
eo~
Kp(o KpE
KopbjpaVrvE.
KoupTris.
7
vw6v
54
MARGARET C. WAITES
or divine youth.1 The names of the first two of the three Carian
Curetes, Panamoros, Labrandos, and Palaxos, or Spalaxos,2 are
cult-titles
of Zeus.
Labrandos is of course
the god of the doubleaxe.3
With these deities
may be compared
*CI)
;5~
the
three Cabiri of
?,
~
Lemnos, whose fem1WY/f;i~TiiTn\tr,
inine counterparts
are the three Cabiric
nymphs. These in
I
turn remind us of
I~
the three dancing
maidens who surround the shrines of
Hecate,4 and sometimes possess the
attributes of Hecate
herself.
FIGURE 7.-THE
THREE DIOSCURIC
BROTHERS: ETRUSCAN MIRROR.
On Etruscan mirrors
(Fig. 7), the three
Dioscuric brothers, identified by Gerhard with the three Cabiri,
1 Miss Harrison, in B.S.A. XV,
1908-9, pp. 308 ff.; Themis, ch. 1; Prolegomena, pp. 499 ft. See also Cook, Zeus I, pp. 647 ff.
Cf. also Eisler, op. cit. p. 126, n. 27.
2 Etym. Mag. s.v. Eliwvos.
3 The Telchines, Dactyls and Titans, though their relation with the Cabiri
is more remote than that of the Curetes, Corybants and Dioscuri, were all
connected with the deities of the Axe. Thus two of the Telchines, Antaeus
and Megalesius,bear names which are really appellationsof the Great Mother.
Rhea entrusted to their care the infant Poseidon. Strabo identifies the Telchines with the Curetes (X, 472). According to the author of ) TEXXPLwaKc
Laroplc (Athen. VII, 282e) they were the sacred fish created from the blood of
55
3 Kern, StrenaHelbigiana,pp.
6 X, 3, 7, p. 466.
MARGARET C. WAITES
56
HADLEY,
MASS.
C.
WAITES.