By Schofield, C.
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Extra resources for Kretan cult and customs, especially in the Classical and Hellenistic periods: a religious, social and political study (MA UCL 2011))
70. 34. 55 Further questions then arise in relation to these dates: how did this continuity come about? why was the Hymn composed in late Classical or early Hellenistic times? and what caused it to be revived on stone in the third century AD? 56 It seems likely, from Minoan representations of dancers and sacred trees,57 that the original Minoan cult was associated with a god of vegetation and fertility. 58 By the date of the composition of the Hymn, the emphasis was again partly on fertility, but with the more sophisticated inclusion of cities, ships, and young citizens, which might also suggest initiation.
189-195) has apparently searched the caves of eastern Krete for a suitable location without success. 32 founded city of Dikta, whose foundations were said by Diodoros to be still visible in his day, and where Etym. Magn. 127 When settlements near the coast were abandoned at the end of the Bronze Age, it is likely that the people of Palaikastro migrated to Praisos, while the main cult-centre of Zeus Diktaios remained at Palaikastro. 11, 19. 9. Rhod. Argon. 4. 14. 2), is further north still. 41-2.
97 This actually fits quite well with the argument above that Rhea does not need to go to Krete to give birth; she just needs to get rid of the baby. Kallimachos’ Zeus is addressed, at the beginning of the Hymn, as ‘eternal lord’ and ‘lawgiver to the sons of heaven’, so, like Hesiod, the poet is clearly associating the Kretan-based myth with Olympian Zeus, not with a separate Kretan deity. Furthermore these are simply variations of the myth, with no evidence of any corresponding cults. 98 At the risk of being accused of circular argument, this further supports the contention above that the ‘us’ of the Palaikastro Hymn are not emulating Kouretes, and that the worship at Palaikastro was of Zeus as a young man.