Porter-1100260-CLCL5001-2

How important is the temple at Heraion near Mycenae to our understanding of the cults of Hera and their development from the Argive religion?

Page | 1 Amy Elizabeth Porter 1100260 CLCL5001

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Student Name: Amy Elizabeth Porter Student University Email: [email protected]

Module code: CLCL5001 Module title: Classics Project

Student ID number: 1100260

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Assignment title: Classics Project: How important is the temple at Heraion near Mycenae to our understanding of the cults of Hera and their development from the Argive religion? Assignment due date: 7th May 2013

Assignment Number: 2 (i.e. 1,2,3)

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Provisional. NB. All marks are provisional until confirmed by the final examination board.



Introduction

The cult of Hera poses many different avenues for discussion, in particular, the varied cultic activity

that takes place, which are thought to originate in the temple of Heraion near Mycenae. The cult of

Hera in the Argolid was one of the only main centres for cultic activity; Attica had a relatively small

level of cult in comparison (Osbourne, 1996). This shall encompass the importance of the temple of

Heraion as a case study into the possible origins for Hera cults and how these differ from Hera cults

taking place across Greece. Hera is classed as Queen of the Gods and her cult will be shown to be

important, especially in the Argolid.

In terms of scholarship, much comes from the 1990s or prior, meaning that the data acquired must

be viewed carefully and systematically to gain a full picture of the role the temple of Argive Heraion

had in the cults of Hera. However, there are some such as Pfaff (2003), Baumbach (2004) and

Spawforth (2006) which give modern insight into the temple of Heraion and its importance.

Baumbach, especially, appears to be the new rising interpreter of Hera sanctuaries and their votive

offerings.



Figure 1: Map 1, showing the position of the Argive Heraion in the Argive Plain after Osbourne, 2009 'Tenth- to eighth-century sites in the Argive Plain

This map illustrates where the Heraion was situated in the Geometric Period, this area will be the

focus of the study, and its importance to the Hera cults across mainland Greece and the islands. The

area clearly shows a wide range of sites used in the geometric and protogeometric periods, the

Heraion was in its prime during the geometric and classical periods. For a map showing the location

of the Heraion in the context of Attica, see map 2.

Heras role and portrayal

Zeus and Heras relationship, and therefore Heras relationship to being a marriage goddess, does

not appear until after the appearance of Divia, a goddess from Pylos, who acts originally as wife to

Zeus, the perfect icon of the partner and wife (Kernyi, 1975). Hera, the Great Goddess, and Zeus

relationship is a love story on a mythological basis which was a forbidden incest to all mortals

(Kernyi, 1975). This shows that Heras symbolism is a later addition to the goddess, perhaps one

only seen in the Argolid prior to this, although she does have the epithet of flowery for some



reason (Theoi Project a, 2008). Heras portrayal in the Iliad relates directly to her position in the

Argolid as she is namely Hera of Argos (Il. 4.7) and also, due to her own remarks to Zeus, her

favourite cities were Argos, wide-wayed Mycenae and Sparta (Il. 4.53-55), showing that the oral

tradition links to the places of religious importance to a particular deity. Hera is also a very maternal

figure (as is Demeter, they replace Gaia essentially [Theoi Project a, 2008]) and helps to symbolise

the relationship all Greek mothers had to their children, and as a protectress to marriage (Slater,

1992).

Argive Heraion and its dedications to the cult

As origin of the cult

Heras name tells us nothing about the early image of the goddess, translated it is Here, as we do

not know the original language she was named from, the etymology of Heras name is unclear

(Kernyi, 1975: 114-115). We can only gain more information from Heras dedicatory sanctuaries as

not even the long assumed interpretation of mistress is intangible and does not explain her any

further (Kernyi, 1975: 115).

There seems to be little evidence that the cult of Hera originated from Mycenaean times as there is

much more focus on death cults at the site of nearby Prosymna, which seems to be a burial site,

where many graves were filled with grave goods, including figurines, and remnants of burnt material

(Blegen, 1937). Perhaps only the presence of figurines suggests the introduction of a wider mother

cult, with many of these figurines symbolising childrens toys, representing nurses and animals for

safe passage to the afterlife (Blegen, 1937). Although, there is a Linear B inscription from Mycenaean

Pylos that shows Argive Hera also appearing alongside Zeus and Hermes (Chadwick, 1976: 89),

illustrating her importance on the mainland, especially to her cult in the Argolid in this early period.

It seems that Hera may have held precedence in the Greek Dark Ages, perhaps not with her

associated name, however, the deity held a protecting influence which passed through into the

classical period, and had particular precedence in the Argolid itself (Tomlinson, 1972: 203).

The festival, which was a pilgrimage to the site of the Heraion, took place on foot or in ox-carts

across the Argive Plain (Tomlinson, 1972), the ox-carts are important as Hera is referred to as ox-

eyed (Il. 4.53). It is clear that the festival of Hera in the Argolid was very important as in Herodotus

(1.31.1) two brothers, Kleobis and Biton, were waiting for oxen to carry their mother to the Heraion

but the oxen did not come back in time. The two brothers carried their mother for five miles on a

cart, although they did this and there was a grand feast they both died in the temple, this resembles



the true meaning of obligation to the festival and finding alternate methods to reach it. The fact that

the site of the Heraion, the chief sanctuary of Hera, is not in Argos itself is significant because of its

politically dominant position in the classical world, however, the site acts as neutral ground as the

cult of Hera was not just identified with one community but the entire region (Tomlinson, 1972). The

festival is obviously very important, as in nearby Argos there was a racecourse adjoining it, to honour

Hera games are held there and for Nemean Zeus (Pausanias, 2.24.1). As with Athena at Athens,

there was a dispute between who owned the Argolid, Poseidon or Hera, and Poseidon lost and the

Argolid belonged to Hera (Tomlinson, 1972). However, in this case, it is possible that the eruption of

the Aegean Island of Santorini in the 2nd Millennium BC may have caused a tidal wave (Tomlinson,

1972). This shows Heras influence spreading back into this period (as can be seen in the dating by

Hellanicus to her priestesses into the same period), and now her ownership of the region is

immemorial (Tomlinson, 1972). It is clear that there is a social obligation to take part in a festival and

Euripides interaction in Electra with the festival, even though it is a brief invocation from the chorus,

symbolises Electras role in the play and her deliberate isolation from cult sacrifice and rites of

celebration (Zeitlin, 1970). In my opinion, this festival and the portrayal of Hera symbolises the need

in the region to be protected and to follow a cultic figure.



The site and its scope

Figure 2: Plan of Sanctuary from Antonaccio 1992: 86

There are two major temples on the site, the old temple terrace dating to the later 7th century

(Archaic period) (Antonaccio, 1992) and the classical Doric temple dating to the late 5th century,

which resides on a lower terrace surrounded by stoas and other buildings (Leekley and Noyes, 1976).

The temple was made of limestone, suggested by its foundations (measuring to approximately 39.5

by 20 metres), with the roof tiles, sculptured metopes and gables made of marble (Spawforth, 2006).

The reconstruction of the site illustrates its full grandeur for any who would visit the site in the

Classical period (Iakovidis, 1979). The banqueting hall (building 6 on plan) shows the importance of

festival and cultic activity at the site (Iakovidis, 1979). The depictions of the metopes show the

Gigantomachy and the Amazonomachy, with the pediments retrospectively representing the Birth of

Zeus and the fall of Troy, the morphological features suggesting strong Attic influence (Iakovidis,

1979). The sheer size of the site itself really resembles the importance of Hera as a cultic image,

especially with all the dedications left to her, including statues of heroes. It is possible that there are

intercolumniations of the cella colonnades to restrict access to the area of the cult statue of Hera

(Pfaff, 2003: 174). There is a possible stylistic connection to the temple at Bassae, and provides a

preface to the architecture of the Argolid, also of interest is the presence of Attic spirit, although



many architectural features are Attic, there are still some which are evidently Peloponnesian (Roux,

1961 cited in Pfaff, 2003). It is clear from the architectural evidence that this temple was incredibly

important as a cultic centre for Hera, with many different influences coming in to design the temple

as can also be seen by the high expense due to the great use of marble.

Dedicatory Symbolism

There are many different ways that dedications were given to Hera at the Heraion, from dedications

in the temple structure to votive offerings and sacrifices. All are equally important in showing how

the cult of Hera influenced people in the Argolid. It is clear that Hera had many different functions as

a cultic goddess for: women and children, agriculture and vegetation, military concerns and native

aspects (Baumbach, 2004).

There is evidence for many levels of cultic activity at the Heraion. Notably, there are six figurines

holding doves, there seems to be a link between fertility and Aphrodite at the site, Hera may protect

female fertility but Aphrodite also shares this function, she is possibly a visiting goddess, although

this is doubtful and could just as likely be Hera and her worshippers (Baumbach, 2004). Due to the

large statue bed present in the pronaos of the temple, it is significant that two beds were found in

figurine form at the site, relating both to childbirth and protecting marriage (Baumbach, 2004). Keys

dedicated also seem to be related to women, as they were dedicated for easy delivery and also to

protect the home and family (Baumbach, 2004). There seems to be an essential link between

figurines and nursing children, many, even prior to the classical period, and are characteristic to

mother goddess sanctuaries like Heras (Baumbach, 2004). The relationship between husband and

wife can be seen by a small fibula tablet, where they stand opposite each other, the woman holds a

pomegranate and a distaff, it has been suggested that this is an image of Zeus and Hera, a model for

human marriage (Baumbach, 2004).The importance of cattle cannot be denied, Hera had a direct

link to the animals, with two bronze and an unspecified amount of terracotta figurines found, as

cattle were slew at her altar, although this is common to many cults (Baumbach, 2004). The festival

was called Hecatombaia, linking to cattle, the mountains name Euboea means good area for cattle

(Baumbach, 2004: 96). The location of the Heraion also suggests that Hera was responsible for

farming, as it overlooks the Argive plain, and the citizens may be placing their livestock under her

protection (Baumbach, 2004). As Hera protected the Argolid, the large amount of warrior statuettes

illustrates her concern for the area; bronze shields are also attributed to her cult (Baumbach, 2004).

Lamps and phialai have also been found, the lamps are linked to that of the nocturnal rituals of

Demeter, illustrating their chthonic nature, the phialai may have been ritual drinking vessels for



banqueting but they could have also been libation sacrifices, these illustrate the role of Hera as

being for the living and the dead (Baumbach, 2004).

There is also evidence for cultic activity from before the classical period, notably the Geometric and

Mycenaean periods. The importance of Hera to agriculture can be seen by the large presence of

Geometric Bronze horses, which are very well made, they also look a lot like the horses from

Olympia (linking to the foundation of the Olympic games), which are called Argolic (Foley, 1998:

plate 16-17). There is a link to the Argives past greatness for their horse-breeding land; they are also

very great votive offerings because of the bronze material they are made from (Foley, 1998: 58;

plate 16-17). The geometric disc seal found at the site, and at Megara, indicate a procession of

people, possibly going to a festival which could connect to the fertility of the earth and the cult of

Hera Antheia (Foley, 1998: 58; plate 20) showing the importance of the cult even on the smallest of

objects and giving votive offerings in respect of Hera. The geometric hydriai that were found at the

Heraion resemble signs of mass production, possibly at an onsite workshop, water seems to be

linked with Heras cultic rites as her virginity was restored at Nauplia and resembles the purification

of women (Foley, 1998: 78; 187; plate 14) illustrating the emphasis on giving offerings to Hera; they

possibly carried liquid or perishable materials that were poured at the site at a festival. There are

many hydriai at the site, with very few spreading to other sites in the Argolid illustrating their true

importance; it is also possible that the bronze hydriai were also given at the festival of Hera as prizes

(Baumbach, 2004). The presence of Mycenaean pictorial pottery at the site of Prosymna illustrates

the transferring of ideas into the geometric and classical periods as there are many representations

of men and votive dancing around trees (Demakopoulou and Crouwel, 1992).

There is a chryselephantine statue of Hera inside the cella, attested to be the work of Polykleitos

(apparently his greatest and most lavish work) (Pfaff, 2003). Hera holds a pomegranate in her hand,

which is traditionally a fertility symbol for fertility goddesses, and a bridal symbol later on, (OBrien,

1993) and also as a symbol for life in death, they were generally luxury items in the Mycenaean

period (Immerwahr, 1989). The material that this statue is made out of is extremely relevant, it was

considered by the ancients to be one of the most beautiful pieces of Greek art (Waldstein, 1901), as

it shows how important Hera was to them. Not all statues dedicated to a Greek deity are made of

this material as it is the highest level of sculpture (Lapatin, 2001), many were made of stone,

especially limestone and marble (Palagia, 2006). Although, there was a statue made out of wild pear

wood, that had been seized by the Argives in Tiryns in 468 BC (Iakovidis, 1979: 79). There were other

dedicatory statues on the pediments including warriors, there is an example dating to around 400 BC

(see Illustration 1), and priestesses of Hera, dating to 420-400BC (see Illustration 2) (Iakovidis, 1979).



This indicates all that Hera stood for in her cult and the respect that she had, although usually it was

her wrath at heroes which was well known, such as Herakles (Theoi Project b, 2008). There may also

be another statue of Hera (as is recognisable by the diadem), made of marble; it is possible that this

was also created in the school of Polykleitos (Cambridge Archive, 2009; Waldstein, 2010; Waldstein,

1893 [see Illustration 3-5]). The ceremonial symbolism to Hera shown by the presence of the Graces,

her bed (which is probably ceremonial) and, according to legend, the shield Menelaus captured in

Troy after slaying Euphorbus (Iakovidis, 1979: 78). This indicates the high precedence that Hera had

to religious connotations, as these are highly acclaimed dedications. The statues really represent

how respected Hera was as a cult goddess and her exulted position in the Argolid.

It is obvious that from the dedications given to Hera at the Heraion sanctuary that she is regarded

very highly and her cult is consolidated in the region. 1

The cult of Hera

Aspects of the other cults

The image of any deity will differ from each location and state, there will be a common ground of

belief, but due to local traditions and cult forms they differ (Kyrieleis, 1995). This means in one sense

they give the impression of being a local god, and they will have an individual character at each

sanctuary (Kyrieleis, 1995). The nature of the daidala procession (the celebration of the

reconciliation between Zeus and Hera) seems to run through three major sites that celebrated the

cults of Hera (at Perachora, Samos and Plataea but notably not at Olympia despite the two temples

dedicated to Zeus and Hera) (De Polignac, 1995). This shows a common link between each of the

cults of Hera, even if they do differ in the other ways they offered to Hera. The character of all the

temples seems similar, with many of the sites residing on lowland sites, perhaps suggesting the

nature of the goddess herself (Scully, 1979).

The cult at Samos rivals that of the Argive Heraion, due to its date and practices. It flourished as a

sanctuary in the 7th and 6th centuries, which can be viewed by the amount of archaic votive offerings

(Kyrieleis, 1995). The religion, according to Pausanias (7.4.4), may have been founded by the crew of

the Argo who carried a statue of Hera to the site from the Argolid. Pausanias also states that the

Samians believed that the goddess bore a child underneath a willow tree next to the river Imbraxos,

which still existed in Pausanias day. The lygos tree seems bound to the cult of Samian Hera, with a

1 There are many more areas that could be explored, and many different dedications, especially votive, based

on this topic but there is not enough room to include more about this.



Toneia (binding ceremony) where her image is wound around the branches (Kyrieleis, 1995). It was

believed she was born beneath the tree and shows the importance of the ceremony (Kyrieleis,

1995). Although, a stump of a tree was found near the altar where carbon dating now suggests it is a

Juniper tree, which could not have lived more than 80 years (Kyrieleis, 1995). Samos also seems to

have a large amount of military concern towards Hera, compared to other sites with a large variety

of dedications from horse figurines to men with captured lions (Baumbach. 2004: 181, table 7.5).

Perachora and Samos have an iconic cult aspect to respecting Hera, as there have been votive

offerings of koulouria (namely 4 at Perachora and 35 at Samos) which seem to represent real

buildings (Morgan, 1996). Some have been found at other sites including the Argive Heraion but they

arent found in sanctuary contexts (Morgan, 1996). This has been suggested to be the temple

structure at the sites, due to their form they should provide insight into local cult practices but these

are hard to interpret (Morgan, 1996). Like the Argive Heraion, there are dedications of women

holding doves, probably of similar function, possibly with Aphrodite; there is also a lot of jewellery

found at the site, linking to asking Hera for help and assistance (Baumbach, 2004). Perachoras

sanctuary did hold oracular properties where barley cakes were thrown into the sacred pool

(Baumbach, 2004). Although it is unclear the form these oracles were given, only that the statue was

inside the temple where priestesses could give the oracles (Baumbach, 2004).

At Olympia (Pausanias, 5.16.2-3), there is evidence that there was a Hera Games, just as in the

Argive Heraion, where sixteen virgin priestesses weaved a robe for Hera every four years. Virgin girls

ran in a running race on the Olympic track and furthermore were given olive branches as prizes and

dedicated a share of the ox they gave to Hera. There is no further indication that there are any other

cult practices held in honour of Hera past these games (Arafat, 1995). As at the Argive Heraion, the

temple at Olympia has chryselephantine statues of both Hera and Zeus (Arafat, 1995), indicating

their importance at the site and similar function.

It is clear from the votive offerings given to Hera from many of her sites that there is much overlap

with the religion found at the Argive Heraion2, although it is unclear whether the religion began in

the Argolid or Samos as there is a similar date in which these sanctuaries are dated.

2 There is also evidence from other sites in Greece and Italy (Paestum) of a Hera cult but for the purpose of the

study this had to be left out.



Importance in the Argolid and Greece

Hera does seem to have a direct impact on Argive society as it is their major cult but there is a

definite spread to Samos and other sites on mainland Greece. She does seem to be an Argive

creation, maybe not under the name Hera but certainly as a mother goddess.

The use of Hera seems to act as a symbol of shared identity on the Argive plain to act as a warning to

the neighbouring communities of Tiryns and Mycenae and to act as competition and claim

supremacy which Argos gained in the 8th century with the 1st Messenian War (Hall, 1995).

The act of cult, religion and practices was a vital part of the Argive society (Tomlinson, 1972)

showing that the act of cult was ingrained into their society, although it wasnt just Hera who seems

to be prominent in the area. It is clear that Hera did own the Argolid but in Argos itself Apollo

Lykeios (meaning Wolf Apollo or Apollo from Lycia) protected Dorian Argos, although he didnt

replace or drive out Heras cult in the region (Tomlinson, 1972). The temple was of importance due

to the story of Danaos and Gelanor, according to Pausanias (2.19.3), where they were fighting over

kingship of Argos, with the citizens sent to make a decision by the next day. A wolf appeared in the

middle of some cattle and killed a bull, they thought Danaos was the one to be king as he had not

been amongst humans, meaning it was believed by Danaos that it was Apollo who had helped him.

There is also another cult of Apollo to Pythaieus which is linked to Asine, Hermione and Delphi, and

the Argives are paramount in establishing the cult, and may be attributed to the pre-Dorian

population (Tomlinson, 1972). Athena, also holds prominence as a protectress of all cities and on the

border of Argos and Epidauros there is a wooden cult statue (archaic) of the goddess (Tomlinson,

1972). There was a temple in Argos that was on the top of the acropolis of Athena Polias

(Protectress) where multiple inscriptions have been found referring to the temple (Tomlinson,

1972). The sanctuary of Athena Oxyderkous (sharp-eyed) was adjacent to that of Apollo Pythaieus,

which has been identified with Delphi due to the same presence of a tholos inside the Apollo temple

at Argos (Tomlinson, 1972)3.

There are many representations of Hera, she is usually seen with a leaf-crown, and there is evidence

that the Argive Hera influenced the cult at Olympia (Kadara, 1960), for example the Argolic horses

which are present at the site (Foley, 1988). Hera was very important in Samos, also, although she

may have dated to the Neo-Hittite period as her cult image features a horned mitr (Kadara, 1960).

The cult may not be as diverse and spiritual than other Greek cults but, it holds great historic interest

3 There are additional cults to gods and goddesses but for the purpose of this study they had to be left out.



and Hera is seen as the marriage and mother goddess across Greece, in support of Demeter (Farnell,

1896). There is no evidence for how the cult of Hera travelled into Greece (Farnell, 1896), we can see

it appeared in the Argolid and in Samos very early on, with Samos as her birthplace and the Argolid

as her state.

It is clear that although there are many different cults that take place across the Argolid and Greece

that Hera has an important position as a mother goddess and protectress of marriage, and is

regarded in many different locations, even if the cult imagery differs.

Conclusion

Throughout this project it was argued that Hera held an iconic position in the Argolid, although there

were other cults present in the Argolid she held sway from the Late Bronze Age and Geometric

periods. There was much evidence of votive and dedicatory offerings from all sites across mainland

Greece and the Islands that may indicate where her cult originated from. It is entirely possible that

both Samos and the Argive Heraion had separate mother goddess figures which eventually came

under the same name, due to their similar dating. The Argive Heraion is important in giving us an

understanding of Hera cults, but it is hard to judge how they developed from the Argive religion.

The scholarship used proves many of the points made about Hera and many agree with the

argument that was portrayed in this project. However, some of Baumbachs arguments (although

there is a brilliant use of raw data) are incoherent, and although I engaged with much of his

arguments it was hard to understand some of his points. There was a large variety of scholarship,

the archaeological reports were important in showing the direct evidence at the sites. The

scholarship, based on other areas of Hera worship, divulged essential information that showed the

spread of the cult across Greece and beyond. Much of the other scholarship proves that the cult of

Hera was fundamentally placed on the Argive plain and helps to develop our knowledge of the

influence that Hera had in Greek religion and religious practices.

Further Developments to the Study

There would be many ways to develop this study, but of personal interest there are three major

fields that could be enhanced. As the architectural features were only glanced over in the study, a

supplementary reading, especially of Pfaff (2003) amongst others, to understand why the building

was made in a particular way to respect the goddess Hera. It would also have been useful to look

more at the sites which were mentioned and other sites (Baumbach, 2004), in Italy and Asia Minor



for example, to gain more knowledge as to the individual cult practices that took place at each site

and how these help to show the influence of Hera. Hera (Juno in the Roman world) is the Queen of

the Gods and from the scholarship based on her she has been relatively neglected compared to

other gods such as Zeus and Apollo, she needs more work to be done on her and her influence in the

classical world.

4398 words

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Appendices

Map 2

Location of Argive Herion in a wider Greek context, after Osbourne, 2009 Map showing position of

Perakhora Sanctuary



Illustration 1

Cast number A109 Head of a Warrior

http://www.beazley.ox.ac.uk/CGPrograms/Cast/ASP/Cast.asp?CastNo=A109.html

Illustration 2

Cast number A110 Torso of a woman

http://www.beazley.ox.ac.uk/CGPrograms/Cast/ASP/Cast.asp?CastNo=A110.html



Illustration 3-5

Waldstein, 1893: plate IX

Cast number B087 Female Head (possibly Hera)



http://www.beazley.ox.ac.uk/CGPrograms/Cast/ASP/Cast.asp?CastNo=B087.html

Catalogue number 202a Argive Heraeum female head

http://www.classics.cam.ac.uk:8080/collections/casts/argive-heraeum-female-head

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