Sanctuaries of Boeotia in the Mycenaean Period (Interpreting the Text TH Av 104 +191)
Kazansky Nikolai N.
The text of the tablet TH Av 104 +191 lists the men who were sent to sanctuaries and religious festivals. It was a communal enterprise: the mention of the grain-pourers (si-to-ko[-wo) implies public funding of the journey to the ἱερά. The groups of men sent to the festivals in many cases are counted by tens, a practice that is attested in Greece of the first millennium BCE.
Special attention is given to the forms of the toponym, known from the Pylos tablets, pa-kija-na-de and pa-ki-ja-si (PY An 1, PY Tn 316) that can be identified with the cult in Sphacteria. The syllabic notation ka-zo is interpreted as /khalkios(woikos)/ ‘the bronze (house / sanctuary)’, whereas ki-ta]-ro-na-de as the denotation of Cytheron, where Zeus and Hera were honored at Δαίδαλα festival: te-re-ja-de, is consequently understood as τέλεια (ἱερά). The connection between po-to-a2-ja-de and the sanctuary at Ptoia is unmistakable, and the interpretation proposed by M. Meier-Brügger shows that the toponym must be based on the name *Ptōs (cf. the name po-to KN As 1516.4). The word o-ke-re-u-ri-jo is read as /Onkhēhurioi/ < *Onkh ēsur-ios, its first part comparable with the toponyms Ὀγχηστός and Ὄγχησμος. It is also suggested that the toponym ku-te-we-so should be interpreted not as /Kutēwesoi/?, but as /Kunth-wesoi/ < *Kunth-u̯ ent-i̯o-, from the name of the mountain Kunthos, an interpretation that seems preferable to the traditional explanation through the botanical term κύτισος (Medicago arborea).
The geographical placement of the sanctuaries (the Ptoian mountains to the north, and Cithaeron to the south of Thebes) allows to interpret TH Av 104 +191 as a list of festivals celebrated not by the local community alone, but by the whole kingdom and supported by the palace administration that sent out delegations of men to help with the organization of the festivals.
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