Since our understanding of maturation rites is largely confined to Attic, Spartan and Cretan sources that bear no relation to Corinth, I would question the validity of reconstructing similar rites for her based on interpretations of them. 13 This conclusion presupposes that such rites existed at Corinth and, more particularly, that such rites formed a part of the worship of Demeter and Kore. Will, Korinthiaka: recherches sur l’histore et la civilisation de Corint (.)ġ3 Over the last thirty to forty years, in particular, it has been customary to assume that statues of youths and girls must be tied to the enactment of some sort of maturation rite during which the symbols of childhood were put aside in preparation for the responsibilities of adulthood. Williams, “Pre-Roman Cults in the Area of the Forum of Ancient Corinth,” (Diss., University of (.) Most useful are a series of papers presented in D.B. 13 The bibliography on this subject is vast.Most particularly, I have been puzzled by the place this kind of offering would have held in a cult devoted to two goddesses, what meaning it conveyed to the visitor, and who would have given it. In preparing this material for publication, I have asked myself many of the questions posed by this conference. 1 But, in addition, we have a type of offering that, to the best of my knowledge, has not been found elsewhere. In the sanctuary of Demeter and Kore in Corinth, we have all of these kinds of dedications in abundance. Although the dominant pottery shape may vary from site to site, miniature hydrias are sure to play a role. Indeed how many times has one said or read that a given deposit must belong to their cult because of its contents? Typical are figurines of girls with pigs or torches, loomweights, jewelry, enormous amounts of pottery, and lamps.
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