The Peak Sanctuary at Chorevtra (Metzolati) of Kofinas, Asterousia: Cult Place, Archaeological Research and Diachronic Significance

Kofinas constitutes the highest peak of the Asterousia mountain range and one of the most important natural and archaeological locations of southern Crete. Its imposing presence in the landscape of Mesara, which extends southwards to the Libyan Sea and northwards to the great mountainous masses of Crete, contributed to the formation of the particular symbolic significance of the mountain already from prehistoric times. Mountains in Minoan Crete were not simply geographical formations, but were integrated into the religious perception of the Minoans as places of particular divine presence and communication with the supernatural world (Evans, 1921–1935; Nilsson, 1950; Rutkowski, 1986). According to local tradition, the name Kofinas is related to the form of the narrow and steep summit, which resembles an overturned basket (“kofini”).

The sanctuary that was archaeologically investigated is not located at the absolute summit of Kofinas, which reaches a height of 1,231 m, but at the location of Choreutra or Metzolati, on a lower hillock northeast of the summit, at an altitude of approximately 927 m. The selection of this location is of particular interest, since from this point there is broad supervision of the surrounding landscape and visual communication with other important locations of Minoan Crete, such as Mount Juktas and, under suitable weather conditions, the peak sanctuary of Pyrgos Tylissos (Πύργος Τυλίσου). This spatial relationship places Kofinas within the wider network of Minoan peak sanctuaries, where the natural terrain constituted a fundamental element of the cult experience (Peatfield, 1983; Rutkowski, 1986).

The region of Kofinas was subjected for a long period to illicit excavation activity, a fact that affected the state of preservation of the archaeological remains. Characteristic is the name “Logarotopos”, which is attributed to one of the slopes of the mountain and is etymologically connected with the word “logarion” (λογάριον), meaning treasure. This name probably reflects the diachronic perception of the area as a place where valuable ancient objects existed.

The first systematic archaeological investigation was carried out in the summer of 1961 by Nikolaos Platon through the Archaeological Service. During the brief rescue excavation, a section of an enclosure wall was identified near a high rocky outcrop, as well as important concentrations of pottery and votive figurines, both anthropomorphic and zoomorphic. Platon dated the main use of the site to the beginning of the Neopalatial period and pointed out the presence of large fragments of bull-shaped figurines, which constitute characteristic examples of the cult activity of the site (Platon, 1961; Platon, 1961-1962).

The continuation of the research was considered necessary because of the looting, and in 1990 a new rescue excavation was carried out under the direction of Alexandra Karetsou and Giorgos Rethemiotakis. The research revealed a larger part of the architectural organisation of the sanctuary, including the enclosure wall with a Π-shaped arrangement, while at the same time the wider area was examined. The finds included large quantities of pottery, clay anthropomorphic and zoomorphic figurines, bronze figurines, votive bronze knives, offering tables, and seals. The total assemblage demonstrates the intense and long-lasting cult use of the site (Karetsou & Rethemiotakis, 1991–1993; Karetsou & Rethemiotakis, 1995).

The study of pottery and anthropomorphic figurines has particular importance for the dating and interpretation of the sanctuary. The large presence of cups and other types of vessels belonging to the Middle Minoan III period (MM III / Μεσομινωική ΙΙΙ) indicates that the foundation and the peak of the sanctuary are placed during this specific chronological phase. Comparison with other archaeological sites of Mesara confirms this dating (Spiliotopoulou, 2015; Spiliotopoulou, 2018).

The anthropomorphic figurines of Kofinas present significant homogeneity regarding their manufacture and morphology. The identification of the clay of the figurines with the clay of the vessels from the same site strengthens their dating to the MM III period. The figures are characterised by well-formed, athletic bodies, while the absence of isolated votive body parts differentiates the assemblage from other forms of cult practices (Spiliotopoulou, 2018).

The presence of figurines depicting young men wearing boxing gloves is of particular interpretative interest. These figures have been connected with the idea of physical ability, masculine identity, and possibly with rites of passage towards adulthood. The sanctuary appears to have functioned not only as a place of communication with the divine, but also as a space for the expression of the social identity of a local community (Burkert, 1985; Nilsson, 1950; Spiliotopoulou, 2018).

The Chorevtra and the peak sanctuary of Kofinas therefore constitute a characteristic example of the relationship between the natural landscape and Minoan religious practice. The selection of a mountainous location with extensive visual control, the concentration of votive offerings, and the long duration of use of the site reveal the manner in which the Minoans incorporated the environment into their religious worldview (Evans, 1921–1935; Platon, 1974). The study of Kofinas contributes not only to the understanding of Minoan worship but also to the investigation of the diachronic relationship between humans, landscape, and sacredness in Crete.

Greek-language references

Karetsou, A. and Rethemiotakis, G. (1991–1993). Ανασκαφικές έρευνες στο ιερό κορυφής Κόφινα Αστερουσίων.

Karetsou, A. and Rethemiotakis, G. (1995). (1995). Melettes gia ta evrimata tou ierou koryfis Metzolati–Kofina.

Platon, N. (1961). (1961). ‘Anaskafi eis Kofina Asterousion’, Kritika Chronika.

Platon, N. (1961–1962). ‘Meletes kai paratiriseis apo to iero koryfis Kofina’, Kritika Chronika.

Platon, N. (1974). (1974). I Kriti kai o Minoikos Politismos. Athens: Ekdotiki Athinon.

Spiliotopoulou, A. (2015). (2015). “Nea matia sto yliko tis keramikis kai ton anthropomorfon eidolion apo to iero koryfis Kofina Asterousion”. Archaiologikes Ereunes Kritis, 3, 281–292. [In Greek].

Spiliotopoulou, A. (2018). (2018). Ta pilina anthropomorfa eidolia ton minoikon ieron koryfis: Typologikes, technotropikes kai ermineftikes paratiriseis me vasi to yliko tou ierou ston Kofina Asterousion. PhD Dissertation, Ethniko kai Kapodistriako Panepistimio Athinon.

Foreign-language references

Burkert, W. (1985). Greek Religion. Cambridge, MA: Harvard University Press.

Evans, A.J. (1921–1935). The Palace of Minos at Knossos. London: Macmillan.

Nilsson, M. P. (1950). The Minoan-Mycenaean Religion and Its Survival in Greek Religion. Lund.

Peatfield, A.A.D. (1983). “The Topography of Minoan Peak Sanctuaries.” Annual of the British School at Athens, 78, 273–279.

Platon, N. (1974). Crete and the Minoan Civilization. Athens.

Rutkowski, B. (1986). The Cult Places of the Aegean. New Haven: Yale University Press.