Hubbry Logo
PolosPolosMain
Open search
Polos
Community hub
Polos
logo
8 pages, 0 posts
0 subscribers
Be the first to start a discussion here.
Be the first to start a discussion here.
Polos
Polos
Polos
View on Wikipedia
from Wikipedia
Female head wearing the polos. Bronze, second half of the 7th century BC. From Crete

The polos crown (plural poloi; Greek: πόλος) is a high cylindrical crown worn by mythological goddesses of the Ancient Near East and Anatolia and adopted by the ancient Greeks for imaging the mother goddesses Rhea, Cybele and Hera.[1][2]

The word also meant an axis or pivot and is cognate with the English, 'pole'. It was often open at the top with hair cascading down from the sides, or it could be reduced to a ring.[3]

In the classical period, mortal women seem not to have worn poloi, but they are more commonly seen in terracotta statues of women from the Mycenaean period, thus the use in statues of goddesses can be seen as a deliberate archaism.[3]

Some poloi seem to have been made by weaving, though it is not clear what material. None have been found in archaeological digs,[3] suggesting that they were not made of metal.

See also

[edit]
Wikimedia Commons has media related to Polos.

Notes

[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Polos

View on Grokipedia
from Grokipedia
The polos (Ancient Greek: πόλος, plural poloi) is a high cylindrical crown worn by mythological goddesses of the , , and , often depicted in and as a symbol of divine authority and fertility. It was typically associated with major deities such as Rhea, , , , and , though not Athena, and sometimes appeared on representations of mortal women of high status. Originating in the with influences from Mesopotamian and other Near Eastern cultures, the polos was adopted in Greek during the Mycenaean period (c. 1600–1100 BCE) and persisted through the Classical era, often decorated with motifs like spirals or floral patterns. Archaeological examples, such as terracotta figures and marble statues, illustrate its role in religious and votive contexts across these regions.

Etymology and Terminology

Origin of the Term

The term "polos" derives from the word πόλος (pólos), signifying "axis," "pivot," or "pole," from Proto-Indo-European *kʷól-os, related to *kʷel- ("to turn"). This etymological root emphasizes the headdress's rigid, towering structure, evoking stability and centrality akin to the cosmic axis around which the heavens revolve. In classical , πόλος appears in reference to celestial or axial concepts, such as the vault of the sky or the heavenly pivot. These early uses establish the conceptual foundation for the polos as a marker of supreme, axial authority when applied to divine headwear. The polos is distinguished from other Greek terms for crowns, such as στέφανος (stéphanos), which denotes a flexible or garland often crafted from leaves or foliage to signify victory or honor, and διαδήμα (diadḗma), referring to a simple band or fillet bound around the brow to indicate or binding unity. In contrast, the polos specifically identifies a rigid, brimless cylindrical headdress, typically worn by goddesses to convey unyielding divine elevation and centrality. Its earliest literary attestations as a divine crown appear in descriptions of female deities, such as in Pausanias' accounts of adorned with this form. The term's adoption extended briefly to Anatolian contexts, where it described similar headdresses on mother goddesses like Kybele.

Linguistic and Cultural Connections

The term "polos," denoting a cylindrical headdress in contexts, exhibits potential linguistic connections to Semitic and through shared conceptual roots related to upright structures or axes. In Akkadian, a Semitic language of ancient , the word palû refers to a staff or pole, evoking similar of verticality and support that aligns with the axial symbolism of the polos as a rigid, upright . This suggests a possible Near Eastern substrate influencing the term's development, where terms for poles or staffs carried connotations of stability and centrality in or architectural settings. Cultural diffusion of the polos concept is evident in Luwian and Hittite contexts from , with hieroglyphic inscriptions and rock reliefs from sites like and Zincirli portraying deities with tall, cylindrical crowns resembling the polos. These visual representations underscore the headdress's transmission from Near Eastern traditions to Anatolian cults before its adoption in Greek iconography, facilitating the item's spread across regions. In the Hellenistic and Roman periods, pólos evolved to influence Latin polus, initially retaining its sense of an axis or pivot but extending to celestial poles in astronomical contexts, as seen in Roman adaptations of Greek cosmology where the term symbolized the fixed points of the heavens. This linguistic shift highlights the polos's transition from a physical to a metaphorical of cosmic order, bridging cultural interpretations of verticality from ancient Near Eastern rituals to Greco-Roman science.

Physical Characteristics

Design and Structure

The polos is characterized by its high cylindrical shape, featuring straight sides and typically measuring 10-20 cm in height, with an open or flat top that allows the wearer's to cascade from the sides in artistic depictions. This form distinguishes it as a rigid, upright headdress, often without a brim, emphasizing verticality and prominence on the head. Examples from Archaic Greek contexts, such as a terracotta model from the late BCE, illustrate this structure with a height of 17.4 cm and a of 18 cm, underscoring its proportional scale relative to the wearer. Variations in height and diameter occur across regions and periods, with taller forms—often exceeding 15-17 cm—associated with major Anatolian and Greek goddesses like Kybele (), where the polos can constitute a significant portion of the figure's overall height in statuettes. In contrast, later features shorter, ring-like iterations, sometimes reduced to just a few centimeters, as seen in representations from and other sites, adapting the design for more modest or stylized divine portrayals. Functionally, the polos was engineered to sit stably atop the head, providing a secure base that differentiates it from flowing veils or low tiaras, and in some cultic contexts, it incorporated attachment points for elements to enhance its ceremonial role. This structural stability supported its use in static, figures of mother goddesses, reinforcing the headdress's symbolic elevation without impeding visibility or posture.

Materials and Variations

The polos, a basic cylindrical headdress, was likely woven from organic materials such as , , or felt, as inferred from artistic renderings and the absence of preserved physical examples in excavations. No metal polos have been discovered archaeologically, which rules out construction from durable alloys and supports the use of perishable textiles common in ancient Near Eastern and Greek attire. or woven tendrils may have supplemented these fabrics in some instances, particularly for structural support. Construction techniques for the polos probably involved coiling or sewing fabric into a cylindrical form, drawing from textile analyses of related Near Eastern artifacts that reveal similar methods for headwear. These headdresses were typically open-topped, allowing space for elaborate hairstyles often depicted in divine iconography, and sometimes featured spiral bands or embroidered details for added stability and decoration. Evidence from preserved textiles in Anatolian contexts indicates that such sewing and coiling techniques were widespread for women's headgear during the periods when poloi were in use. Regional variations in the polos reflect cultural adaptations, with Near Eastern prototypes generally broader and plainer, as seen in Neo-Hittite reliefs from sites like Zincirli and Boğazköy, where the headdress appears as a simple flat-topped cylinder often paired with veils. In contrast, Greek versions became more ornate, incorporating added motifs such as vegetal patterns, meanders, or figural appliqués, evident in depictions of goddesses like the Artemis of Ephesos and Hera of Samos. These stylistic differences highlight the polos's evolution from utilitarian Near Eastern forms to symbolically enriched Greek adaptations, while maintaining the core open cylindrical structure.

Historical Origins and Evolution

Early Use in the

The polos, a distinctive cylindrical headdress, emerged in the art of the during the third millennium BCE, particularly in Mesopotamian and Levantine contexts between approximately 2600 and 1500 BCE. Early depictions appear on cylinder seals and related glyptic art, where female figures, often interpreted as goddesses or high-ranking priestesses, wear tall, cylindrical crowns that rise vertically from the head, distinguishing them from the more common horned tiaras associated with major deities. These headdresses symbolized fertility poles, evoking agrarian abundance and the life-giving forces of the earth in a region dependent on and seasonal cycles. In key Mesopotamian sites such as , polos-like crowns are evident in from the Eanna temple complex associated with the Inanna's , predating later Greek adoptions by over a millennium. Cylinder seals from the and subsequent phases show female figures in ritual scenes with elevated headgear, often paired with symbols of vegetation and offerings. This form appears in seals dating to the Early Dynastic III period (ca. 2600–2350 BCE) and persists into the Ur III era (ca. 2112–2004 BCE), where it marks sacred figures in ritual scenes. At Mari, located on the in the Levantine-Mesopotamian border zone, polos headdresses are prominently featured on statues and inlays from the third millennium BCE, including the Early Dynastic III phase (ca. 2550–2250 BCE). Votive statues of seated women, likely priestesses or elite figures devoted to Ishtar (the Akkadian counterpart to ), wear high polos crowns constructed from interlaced strips or felt-like materials, often covered by shawls in ceremonial contexts. impressions from Mari's Ishtar temple similarly depict these headdresses on figures, emphasizing their use in temple rituals and processions. Excavations at the site reveal multiple such statuettes, highlighting the polos as a marker of religious authority in palace-temple complexes. In the broader cultural context of these regions, the polos was tied to agrarian rituals, serving as a phallic or world-axis symbol in early Sumerian and Levantine . The headdress's upright, pillar-like form represented cosmic stability and generative power, aligning with cults where goddesses like /Ishtar embodied renewal and the . This symbolism is inferred from the headdress's consistent pairing with emblems of growth, such as reeds or date clusters, in seal imagery from both and Mari, reflecting a shared Near Eastern centered on the earth's axis as a conduit for divine .

Adoption and Adaptation in Anatolia and Greece

The polos headdress, drawing from earlier Near Eastern prototypes via trade and cultural exchange in the , spread to via the Hittite and Luwian cultures between approximately 1400 and 1200 BCE, integrating into local religious iconography during the height of the Hittite Empire. In the rock reliefs at the sanctuary near , dated to the 13th century BCE, female deities depicted as potnia theron (mistress of animals) are shown wearing tall cylindrical poloi, often turreted or adorned, which signify their elevated status within the Anatolian pantheon. These carvings illustrate the headdress's adaptation in a monumental context, blending indigenous Anatolian elements with borrowed Eastern motifs to emphasize divine authority and processional rituals. By the Late Bronze Age, the polos appeared in Mycenaean contexts from 1600 to 1100 BCE, marking its through terracotta figurines unearthed in and mainland . These - and psi-type figurines, often representing deities, feature the headdress as a prominent cylindrical , sometimes painted or incised with patterns, on stylized forms used in practices. Sites like and Phylakopi yield examples where the polos s bareheaded or veiled figures, suggesting its role in early Greek religious expression and cultural exchange across the Aegean. In the Classical Greek period from 800 to 300 BCE, the polos experienced a revival as an archaizing feature in sculptures, reserved exclusively for divine representations to distinguish immortals from mortals. Marble statues and reliefs of goddesses, such as those from the Athenian or Samian Heraion, depict the headdress as a high, unadorned cylinder, evoking traditions while underscoring the wearer's supernatural essence. This deliberate choice in , absent from depictions of human women, reinforced the polos as a marker of otherworldly power in evolving .

Religious and Symbolic Role

Association with Goddesses

In religious , the polos was prominently associated with Rhea, the Titaness and mother of the Olympian gods, symbolizing her primordial maternal authority and earth-bound fertility. Depictions of Rhea wearing the tall cylindrical headdress underscore her role as , a figure of cosmic nurturing and generational continuity in the Greek pantheon. Similarly, the polos adorned , the Phrygian Great Mother imported into Greek worship as an embodiment of nature's wild and protective forces, where the headdress accentuated her Anatolian origins and status as a universal fertility deity. In some Archaic Greek representations, , the queen of the Olympian gods and patroness of marriage and sovereignty, also appeared with the polos, linking it to her regal and hierarchical divine position. Extending to Near Eastern traditions, the polos signified the multifaceted attributes of Ishtar (known as in Sumerian contexts), the Mesopotamian goddess of , , and , where her horned variant of the headdress evoked celestial power and warrior-maternal duality. In the Levant, , a counterpart to Ishtar, wore the polos in that highlighted her roles in warfare, sexuality, and royal protection, reflecting cultural exchanges across the region. In Anatolian contexts, , the chief goddess of in the Neo-Hittite period, was frequently portrayed with the polos, emphasizing her sovereignty over the city-state and her embodiment of protective motherhood within the Syro-Anatolian divine hierarchy. This association extended to other Hittite mother goddesses, such as those in Karkemiš rituals, where the polos reinforced themes of fertility and political authority in the broader Anatolian pantheon. These connections illustrate the polos's role in denoting elevated feminine divinity across interconnected cultures.

Symbolic Meanings

The polos headdress, deriving its name from the Greek term pólos meaning "axis" or "pivot," embodies axial symbolism as a representation of the cosmic pole or world axis that links the earthly realm to the heavens. This etymological connection underscores its role in ancient religious iconography, where the tall, cylindrical form evokes the central pillar around which the celestial sphere revolves, as seen in depictions of Hera's Geometric statue from the Samian Heraion, interpreted as "the axis of the sky." In broader cosmological contexts, the polos aligns with motifs of the axis mundi, symbolizing stability and the vertical conduit between divine and mortal planes, a concept paralleled in Minoan and Mycenaean artifacts like the 9th-century Knossos urn. In Near Eastern and Anatolian traditions, the polos carries maternal and generative connotations, often evoking fertility pillars or the motifs that signify creation, abundance, and earthly stability. For instance, on statues of the Ephesian , the headdress integrates with tree-of-life imagery such as palm motifs, reinforcing the goddess's nurturing role in life cycles and regeneration. Similarly, in Phrygian representations of Kybele, the polos accompanies symbols like water pitchers denoting life-force, linking it to generative power and the sustenance of communities through . The polos further denotes divine authority, marking the wearer's otherworldly status in stark contrast to human headwear, which was typically more varied and less rigidly cylindrical. Worn exclusively by deities in contexts, it invoked protection and prophetic insight, as evidenced in Anatolian statues where the headdress elevates the figure's , often paired with thrones or scepters to emphasize unassailable celestial rule. This symbolism extended to priestly adaptations in festivals, where the polos-like crowns signified mediated divine favor.

Depictions in Art and Archaeology

Key Artifacts and Examples

One of the notable surviving artifacts featuring the polos is a bronze female head, dated to the 7th century BCE and inventoried as Br1 in the Louvre Museum. Provenance is uncertain (possibly Crete or Cyprus); this piece portrays a woman with a polos headdress from which her hair cascades freely, reflecting stylistic elements bridging Minoan and early Greek conventions in female adornment. Terracotta figurines from Mycenaean sites, such as Phylakopi on the island of Melos, date to the 13th century BCE and represent small-scale female deities equipped with plain cylindrical poloi crowns. These wheel-made or hand-formed figures, often standing about 10-15 cm tall, emphasize the headdress as a prominent feature atop schematized bodies clad in long skirts, with examples preserved in museums like the Metropolitan Museum of Art. In Anatolia, rock reliefs at Gavur Kalesi near Ankara, carved in the late 2nd millennium BCE (ca. 1600–1200 BCE), depict deities including a central goddess figure wearing a tall polos headdress, characteristic of Hittite monumental rock art. The relief shows the goddess seated between two male figures, with the polos rendered as a high, cylindrical form atop her head, integrated into the flattened rock surface for cultic display. Attic black-figure vase paintings from , produced between the 6th and 5th centuries BCE, frequently illustrate the goddess enthroned or in procession with a polos, as seen in examples attributed to workshops like that of the Antimenes Painter. These vases exemplify the technique's use of incised details to highlight the headdress against the black-glazed background.

Iconographic Interpretations

In the of the and , the polos—a tall, cylindrical headdress—served as a primary marker of divine and authority, particularly for mother goddesses. For the Syro-Anatolian deity , the polos, often veiled and paired with a long robe, symbolized sovereignty, fertility, and protective power, as seen in reliefs from Karkamiš where it accompanies attributes like the and mirror, evoking themes of abundance and reflection of the divine self. Similarly, the Hittite-Hurrian goddess Hepat wore a comparable polos-like crown, interpreted as signifying her role as consort to the storm god and mediator of cosmic order, blending martial and nurturing aspects in Anatolian cult imagery. These interpretations underscore the polos's function as a visual emblem of elevated status, distinguishing deities from mortals and linking them to sacred kingship traditions inherited from earlier Mesopotamian prototypes. Upon adoption in during the Archaic period, the polos retained its connotation of while acquiring cosmological symbolism tied to its etymological roots as "pivot" or "axis," evoking the turning of the and the goddess's role in maintaining universal harmony. For chthonic and maternal figures like and , as depicted in Eleusinian reliefs such as the Clay Stand (ca. 500 BCE), the polos explicitly indicated divine status, emphasizing their mystical authority over , rebirth, and the . , as queen of the gods, frequently appears with the polos in her matronly , where it reinforces her regal dominion over and the , often combined with a to denote veiled . In contexts of , such as the cult of Ephesia, the polos bridged Anatolian and Hellenic traditions, izing the goddess's protective sovereignty and celestial guardianship, as evidenced in Hellenistic statues where it crowns her amid vegetal and faunal motifs. For in her huntress guise, the headdress highlighted her independence and dominion over wild spaces, distinguishing her from non-polos-wearing deities like . Overall, across these cultures, the polos evolved from a marker of Anatolian divine motherhood to a multifaceted Greek of axial stability and transcendent power, consistently denoting the wearer's separation from the human realm.

References

  1. https://ferrebeekeeper.wordpress.com/2019/03/11/the-polos/
  2. https://www.theacropolismuseum.gr/en/statue-kore-polos-kore
  3. https://en.wiktionary.org/wiki/%CF%80%CF%8C%CE%BB%CE%BF%CF%82
  4. https://www.getty.edu/publications/artistryinbronze/large-scale-bronzes/5-butz/
  5. https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.04.0057%3Aentry%3Dpolo%2Fs
  6. https://brill.com/view/entries/NPOE/e1000840.xml
  7. https://topostext.org/work/213
  8. https://www.academia.edu/30658882/Non_Greek_Headdresses_in_the_Greek_East
  9. https://isac.uchicago.edu/sites/default/files/uploads/shared/docs/cad_p.pdf
  10. https://www.etymonline.com/word/pole
  11. https://www.oed.com/dictionary/pole_n2
  12. https://collections.mfa.org/objects/151614
  13. https://www.latsis-foundation.org/content/elib/book_19/samos_en.pdf
  14. https://rucore.libraries.rutgers.edu/rutgers-lib/33563/PDF/1/play/
  15. https://uodiyala.edu.iq/uploads/PDF%20ELIBRARY%20UODIYALA/EL45/Sumer%20and%20the%20Sumerians.pdf
  16. https://edizionicafoscari.unive.it/media/pdf/books/978-88-6969-522-3/978-88-6969-522-3-ch-05_bYwA4My.pdf
  17. https://www.vorderas-archaeologie.uni-muenchen.de/personen/professoren/otto/publikationen/ii-66_professional-women.pdf
  18. https://www.jstor.org/stable/1359264
  19. https://isac.uchicago.edu/sites/default/files/uploads/shared/docs/oip135.pdf
  20. https://www.cambridge.org/core/services/aop-cambridge-core/content/view/210155EC1DA408519EE15AB7491EFCD1/S0068245400019146a.pdf/development_of_mycenaean_terracotta_figurines.pdf
  21. https://www.jstor.org/stable/30103231
  22. https://mospace.umsystem.edu/xmlui/bitstream/handle/10355/4755/research.pdf?sequence=3&isAllowed=y
  23. https://www.metmuseum.org/-/media/files/learn/for-educators/publications-for-educators/greek.pdf
  24. https://www.ascsa.edu.gr/uploads/media/hesperia/40835454.pdf
  25. https://www.academia.edu/103654916/Divine_metamorphosis_of_Hera
  26. https://archaeology.brown.edu/sites/default/files/papers/Sisk2010.pdf
  27. https://isac.uchicago.edu/sites/default/files/uploads/shared/docs/ois8.pdf
  28. https://chs.harvard.edu/chapter/7-kinnaru-of-ugarit/
  29. https://oro.open.ac.uk/64051/1/13890121.pdf
  30. https://www.uvm.edu/~uvmsrc/archive/2014/abstracts/jjohanse2014.pdf
  31. https://figshare.com/ndownloader/files/54340631
  32. https://interpreterfoundation.org/reprints/temple-plates-patterns-patriarchs/TMZ-2022-04-plant.pdf
  33. https://www.getty.edu/publications/resources/virtuallibrary/0892360178.pdf
  34. https://commons.wikimedia.org/wiki/File:Female_head_polos_Louvre_Br1.jpg
  35. https://www.metmuseum.org/art/collection/search/698244
  36. http://www.hittitemonuments.com/gavurkale/
  37. https://archive.org/details/atticblackfigure0000beaz
  38. https://www.academia.edu/116006523/Epithets_and_Iconographic_Attributes_of_Kubaba_in_Syro_Anatolian_Iron_Age_Sources
  39. https://www.veilsofartemis.com/wp-content/uploads/2023/08/The_Regalia_of_Artemis_Ephesia.pdf
  40. https://soar.suny.edu/bitstream/handle/20.500.12648/1407/Ferguson_Honors.pdf?sequence=1&isAllowed=y
  41. https://theses.gla.ac.uk/318/2/2007pinckernellemphil.pdf
Add your contribution
Related Hubs
User Avatar
No comments yet.