The Dorian Greek colonists of Lokroi Epizephyrioi, on the “toe” of Italy, developed a distinctive pantheon with Persephone and Aphrodite as the key deities. Demeter too was worshiped here in a typical Thesmophorion, but Persephone’s role and personality overshadowed those of her mother. At the seaward end of the city was the ancient U-shaped stoa, the oldest cult place in Lokroi and the center of Aphrodite’s worship. At the other end on the Mannella hillside lay the sanctuary of Persephone, which also dated to the seventh century and the founding of the city. Here excavators uncovered an amazing trove of terracotta plaques or pinakes decorated in relief with ritual and mythic scenes. Difficult as they are to interpret, these give us a glimpse into the religious life of the Lokrians in the fifth century, particularly that of the Lokrian women, whose votive gifts (mirrors, perfume jars, dolls) predominate in the excavated deposits.31 Their Persephone served many of the functions in relation to female maturation, marriage, and childbirth that Artemis and Hera fulfilled for the mainland Greeks. Her union with Hades was a divine exemplar of marriage and it was she who received the prewedding sacrifices known as proteleia. She was also the protector of young children. But in the background was always the knowledge of Persephone’s identity as the Queen of the Dead, and her role in the ultimate fate of the soul as set forth in “Orphic” eschatology. Thus the widespread Greek analogy between marriage and death finds at Lokroi its most complex and highly developed manifestation. The ideology of marriage had its own peculiarities at Lokroi, where social status and ritual privilege seem, uniquely in the Greek world, to have been transferred in matrilineal fashion. The wife, particularly
Figure 6.2 Persephone opens a box containing an infant. Terracotta pinax from Lokroi Epizephyrioi, 470-50. Museo Archeologico Nazionale, Reggio Calabria. Scala/Art Resource.
In the role of bride, seems to have held a higher status than in many other Greek cities. Furthermore, the idealized institution of marriage had an eschatological significance: just as marriage was a symbolic death, death was a symbolic marriage and the blessed afterlife state was assimilated to that of marital bliss.32
The pinakes are the primary source for this picture of marriage as a Lokrian cultural ideal. About the size of a standard sheet of paper, they are pierced for suspension and originally hung in the sanctuary, probably on trees. The main types include scenes of Persephone’s abduction by Hades; the abduction of a maiden by a youthful male which is thought to be a generic representation of the bride’s “capture” by her groom; wedding libations and processions; women packing and unpacking wedding gifts; Persephone enthroned alone or with Hades, receiving divine visitors and mortal suppliants including children; and various scenes with Aphrodite and Hermes, who governed the sexual aspects of marriage. Fragments of similar pinakes have been found at
Medma and Hipponion, towns in the Lokrian orbit, as well as Francavilla in Sicily, though the Lokrian products do not appear to have been widely exported.33
World History
