Abstract

Comparison of artifacts reported from 20 peak sanctuaries and 8 sacred caves of Minoan Crete reveals as much diversity as uniformity among types of sanctuary. The presence of clay bovine figurines does not discriminate well between peaks and caves, although the numbers of these artifacts do. Several types of artifact which are typically associated with peak sanctuaries actually are reported from relatively few peak sanctuaries: miniature vases, clay balls, clay figurines of beetles, clay models of buildings. The clay human figurines with fancy dress and coiffure are reported from 11 of the 19 peak sanctuaries and none of the caves. Clay votive body parts also are reported only from the peak sanctuaries. Ashes are reported from 11 of the peak sanctuaries and only 2 of the caves, but animal bones are reported from only 3 of the peaks and half of the caves.
   No artifactual evidence of uniform, ritual dining practices emerges from either the peaks or the caves. Assessment of the artifact assemblages at peak sanctuaries and sacred caves nonetheless reveals a relatively constant set of artifact types associated with peak sanctuaries across the Pre/Proto-, Neo-, and Post-Palatial Periods, but the characterizing assemblages of caves show somewhat more variability across periods. Four artifact types tend to characterize the peak sanctuaries: human and animal figurines of clay and fine and coarse pottery. Finer distinctions do not hold up well.
   Comparison of the artifacts reported from Kato Syme Viannou reveals substantial overlap with the arrays from the peak sanctuaries and sacred caves, with the notable exception of votive body parts. The recently excavated peak sanctuary at Agios Georgios on Kythera possesses an artifact assemblage similar to the typical peak sanctuary assemblage on Crete. The artifact assemblage at Piskokephalo resembles the peak sanctuary assemblage, and that at Patso Cave is compatible with that of the sacred caves. If any general pattern can be said to emerge, it is one of local variations on island-wide practices. While the uniformity, particularly across peak sanctuaries. is sufficient to justify the concern about how such uniformity was imposed, the remaining variation requires a flexible dissemination mechanism for its explanation. These empirical findings are confronted with the array of theories regarding the origin, operation, and decline of the peak sanctuary and its relation to other institutions in Minoan society.