Εννοδια Κορουταρρα (« celle qui dote de nourriture, de croissance ») et autres divinités kourotrophes en Thessalie

Ramón, José Luis García; Helly, Bruno

doi:10.3917/phil.812.0291

Cited by 3 publications

(3 citation statements)

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“…In fact, other scholars, based on epigraphic and archaeological evidence, have also argued that Pasikrata must be a kourotrophic deity, most probably connected to Artemis (Garcia Ramon and Helly 2007, 307; Mili 2015, 273–4; Kravaritou 2016, 140–1). Pasikrata appears as an epithet of Artemis in Epirus (Ambrakia and Panaghia Prevezas) and later, in the third and fourth centuries ad , in Macedonia (Herakleia Lynkestis) in manumission inscriptions 103…”

Section: Interpretation Of the Kausia Boy Figurinesmentioning

confidence: 99%

The Kausia Boy Figurines From Demetrias: A Reassessment

Ieremias

2021

Annu. Br. Sch. Athens

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Demetrias has yielded the largest number of terracotta figurines of a popular iconographic type of the Hellenistic period: the ‘kausia boy’, shown standing, dressed in the chiton, chlamys, kausia and krepides. The rediscovery of the material from A.S. Arvanitopoulos’ excavations at Demetrias in the early twentieth century has provided an opportunity to reassess the significance of this iconographic type in the city and in the wider Hellenistic world. Combining and comparing the material from Arvanitopoulos’ excavations with that from other excavations in the city by the German Archaeological Institute and the Ephorate of Antiquities of Magnesia, it is now clear that the kausia boy figurines from Demetrias were discovered in various contexts, including sanctuaries, graves and the foundations of the royal palace (Anaktoron); the largest number was found in the sanctuary of Pasikrata. It has been possible to identify more than ten technical types, confirming the importance of these figures in the coroplastic production of the city. This paper also discusses the iconographic types of the ‘shepherds’, kausia-wearing boys holding the syrinx and the lagobolon, as well as the animal-carrying boys, since they too are wearing the same attire, and are mechanically related to the simple kausia boy types. The study of Demetrias’ specimens, combined with the study of the distribution of these iconographic types in the Hellenistic world and the relevant iconographic, literary and epigraphic evidence enable its reinterpretation.

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Section: Interpretation Of the Kausia Boy Figurinesmentioning

confidence: 99%

The Kausia Boy Figurines From Demetrias: A Reassessment

Ieremias

2021

Annu. Br. Sch. Athens

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“…Recently García Ramón and Helly have proposed that Artemis En(n)odia resulted from a syncretism between the local En(n)odia and the panhellenic Artemis, to whom they a ascribe kourotrophic role. 130 Artemis is a goddess whose kourotrophic functions are very well documented. 131 In Thessaly she was worshipped as protector of young children and women at numerous sites.…”

Section: Kernos 27 | 2014mentioning

confidence: 99%

The Pasikrata Sanctuary at Demetrias and the alleged funerary sanctuaries of Thessaly

Stamatopoulou¹

2014

kernos

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During his investigations in the southern cemetery of Demetrias (Fig. 1), A.S. Arvanitopoulos excavated between 1912-1915 a number of deep pits that were found scattered among graves of various periods, reportedly near the remains of a medieval building (Fig. 2). According to him, the pits were located very near the 5 th Stelai-tower and a gate of the fortification wall, by the road to Alykes (Fig. 3). 1 Most of the pits were small in size and contained clay figurines. A larger pit discovered at considerable depth contained stone inscribed altars, marble statuettes, stone inscribed stelai and a life-size marble head, 2 while another pit, found very close to the modern ground surface, contained clay figurines, clay altars with elaborate decoration, pots, lamps, small votives, heads belonging to marble statuettes and parts of a large scale clay bust or statue. 3 2 Based on the numerous objects of votive character in the pits, Arvanitopoulos ascribed the finds to a sanctuary of Pasikrata, named in the inscriptions, whom he identified with Aphrodite because of a few statuettes depicting the goddess, and Artemis En(n)odia and proposed that it was in use from the 3 rd century BC to the late 2 nd-3 rd century AD. 4 N. Papachatzis was the first to discuss the sanctuary in depth, in an influential article published in the journal Thessalika of 1958, which established Pasikrata as a funerary deity. He identified Pasikrata with "Aphrodite of the Dead" because he considered the location of the sanctuary, in the vicinity of graves, as indicative of the nature of the venerated deity. His interpretation was widely accepted and led to the characterization of numerous periurban sanctuaries in the region and elsewhere as funerary.

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“…There were also papers on the ancestor/hero cult by the Mycenaean tholos tomb at Georgiko (Intzesiloglou [2002]), on poliad cults, on female worshippers in Thessaly and overviews of the archaeological and epigraphic evidence for Achaia Phthiotis, Krannon and Pherae. Given that, with few exceptions (see recently Mili [2005]; Decourt and Tziafalias [2007]; García Ramón and Helly [2007]; Graninger [2011]; Kravaritou [2011];[2013]; Stamatopoulou [2008]), the bibliography on Thessalian cults and religion is still very thin and Thessalian religion understudied, it is hoped that the publication of the proceedings will provide a reference point for further discussion and publication.…”

Section: Conferencesmentioning

confidence: 99%

Thessaly (Prehistoric to Roman)

Stamatopoulou

2013

Arch. Rep.

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In this year's report I will focus on the presentation of the proceedings of AEThSE 3 which were distributed in spring 2013. The publication contains many very interesting articles on Thessaly that demonstrate the vitality and variety of the archaeological work (fieldwork, research and archival studies) conducted in the region, often under difficult circumstances. Although it has often been pointed out (during the conferences) that these meetings have become almost unmanageable, due to the very large number of participants (the volume on Thessaly is over 700 pages long), their importance is obvious. The regularity of the meetings and their prompt publication have increased our essential evidence for the region, but also enable scholars to draw comparisons and discern links among sites and between classes of material, and to illustrate the diachronic importance of key sites in the Thessalian landscape, thus adding greatly to our understanding of the region synchronically and diachronically.As a number of articles from this volume were the focus of last year's report (for example: Roman Demetrias: Triantaphylopoulou [2012]; Kastro/Palaia Volou: Skafida [2012]; Phthiotic Thebes/Nea Anchialos: Dina [2012]; Tempe: Sdrolia [2012b]; Toufexis et al. [2012b]; fortification walls of Late Roman Larisa: Kontogiannopoulou [2012]; Kazanaki: Stantzouris and Panagiotis [2012]), I will concentrate here on new sites/material for reasons of brevity.

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Εννοδια Κορουταρρα (« celle qui dote de nourriture, de croissance ») et autres divinités kourotrophes en Thessalie

Cited by 3 publications

References 2 publications

The Kausia Boy Figurines From Demetrias: A Reassessment

The Kausia Boy Figurines From Demetrias: A Reassessment

The Pasikrata Sanctuary at Demetrias and the alleged funerary sanctuaries of Thessaly

Thessaly (Prehistoric to Roman)

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