DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.9804#0140
H4 THE LABYRINTH AND THE MINOTAUR
symbols, and Zens not being widely associated in Greek
cult with the double axe,1 is off the point. We have no
more right to argue back from classical Greek religion to
Minoan than we have to amend Homer by the
grand old laws
Which govern the Attic conditional clause.
We have indeed in this case not only a difference of date,
but a probable difference of language and of race. We
may argue forward, and point out survivals ; but we
cannot argue backward, and deny the existence of what
has not survived.
It is possible that Dr. Rouse may have been led into
this anachronistic Hellenism by what we must admit is
the unfortunate frequency with which Mr. Evans men-
tions " Zeus." 2 Mr. Evans, however, as the whole tenor of
his argument shows, does not mean that the spirit wor-
shipped in the Minoan age had the attributes or the
symbols of the Hellenic Zeus ; and he means still less that
he was called by that name. On the contrary the evidence
is decisive that the chief object of worship was a Nature
goddess, and that the male god was only associated with
her on an inferior footing, as in some mysterious manner
half consort and half son.' It is with a goddess and not
a god that the double axe is associated in the shrine at
Knossos.4 On the schist mould from near Palaikastro/
and on the steatite gem from Knossos,6 the goddess holds
it in her hand, and on the gold signet ring from Mycena?
it is the central object in a scene that depicts her worship.7
When the Northern invaders, who broke up the Minoan
civilisation, entered the ^Egean with their Sky God and
1 J.H.S. xxi. pp, 269, 270.
2 Cp. Rouse in J.H.S. xxi. p. 272, with Evans, ibid. pp. 109,
no, etc.
3 Ibid. pp. 170-80 ; B.S.A. ix. pp. 85, 86; W. M. Ramsay in
H.D.B. extra vol. p. 135.
4 B.S.A. viii. fig. 55, p. 97. 5 Ibid. ix. p. 92.
8 Ibid. viii. fig. 59, p. 102. 7 J.H.S. xxi. fig. 4, p. 108.
symbols, and Zens not being widely associated in Greek
cult with the double axe,1 is off the point. We have no
more right to argue back from classical Greek religion to
Minoan than we have to amend Homer by the
grand old laws
Which govern the Attic conditional clause.
We have indeed in this case not only a difference of date,
but a probable difference of language and of race. We
may argue forward, and point out survivals ; but we
cannot argue backward, and deny the existence of what
has not survived.
It is possible that Dr. Rouse may have been led into
this anachronistic Hellenism by what we must admit is
the unfortunate frequency with which Mr. Evans men-
tions " Zeus." 2 Mr. Evans, however, as the whole tenor of
his argument shows, does not mean that the spirit wor-
shipped in the Minoan age had the attributes or the
symbols of the Hellenic Zeus ; and he means still less that
he was called by that name. On the contrary the evidence
is decisive that the chief object of worship was a Nature
goddess, and that the male god was only associated with
her on an inferior footing, as in some mysterious manner
half consort and half son.' It is with a goddess and not
a god that the double axe is associated in the shrine at
Knossos.4 On the schist mould from near Palaikastro/
and on the steatite gem from Knossos,6 the goddess holds
it in her hand, and on the gold signet ring from Mycena?
it is the central object in a scene that depicts her worship.7
When the Northern invaders, who broke up the Minoan
civilisation, entered the ^Egean with their Sky God and
1 J.H.S. xxi. pp, 269, 270.
2 Cp. Rouse in J.H.S. xxi. p. 272, with Evans, ibid. pp. 109,
no, etc.
3 Ibid. pp. 170-80 ; B.S.A. ix. pp. 85, 86; W. M. Ramsay in
H.D.B. extra vol. p. 135.
4 B.S.A. viii. fig. 55, p. 97. 5 Ibid. ix. p. 92.
8 Ibid. viii. fig. 59, p. 102. 7 J.H.S. xxi. fig. 4, p. 108.