Daedala

• A fortified place in Caria, Plin. 5, 27, 29, § 103; Liv. 37, 22, 3.—Hence, insulae Daedaleae, two small islands off the coast of Caria, Plin. 5, 31, 35, § 131.—
• II The name of a region in India, Curt. 8, 10, 19; cf. Daedali montes, Justin. 12, 7.

DAE´DALA, DAEDALEIA(δαίδαλα, δαιδάλεια), a term applied to the earliest iconic representations of the gods roughly hewn out of wood (ἄγαλμα ξύλου, Paus. 9.3, 2; δαίδαλον = later ξόανον, ib.). From a very early period stones (ἀργὸς λίθος, βαίτυλος) and trees received divine honours. (Lucian, Pseudom. 30; C. Bötticher, d. Baumcultus d. Hellenen; Overbeck, d. Cultusobj. b. d. Gr.). Thus Artemis Soteira at Boiae was a myrtle (Paus. 3.22, 12); the Paphian Aphrodite a conical stone. The effigy of the god, down to the latest times, was placed in a tree (in a cedar at Orchomenos, id. 8.13, 2; Cybele on coins of Myra, Collign. p. 10). The immediate predecessor, however, of the δαίδαλον was a squared beam or flat board, which, like the pillar, was probably draped and decorated (cf. Callim. of Hera at Samos: οὐπω Σμιλικὸν ἔργον ἐΰξοον, ἀλλ' ἐπὶ τεθμῷ | δηναιῷ γλυφάνων ἄξοος ἦσθα σανίς, Euseb. Praep. Ev. 3.8; draped stone on coin of Juliopolis (Gordium), Collignon, p. 13). Carved in shallow relief, with human form, the plank became a δαίδαλον; or later, with head, hands, and feet of marble adjusted, the wood hidden by the drapery, an acrolith (Paus. 3.16, 1). The uncouth character of the most archaic type was shown in the omission or mere indication of all detail (Tzetzes, Chil. 1.538: ἄχειρας, ἄποδας, ἀομμάτους,), and the stiff upright attitude. The more realistic and varied conception of the later ξόανον is ascribed to Daedalos (Paus. 2.4, 5; 9.3, 2). He separated the legs, raised the arms, and opened the eyes. Ancient writers, however, are hardly consistent in their judgments of his reputed works. Pausanias recognised high merit (τι ἔνθεον) in a rude art ; a Heracles was so lifelike that the god himself threw a stone at it in the night (Hesych. s. v. πλῆξαι); yet his Delian Aphrodite, with arms, ended in a square block like a hermes (Paus. 9.40, 2); and in Plato's time (Hipp. maj. p. 282 A) Daedalos would appear ridiculous. The author of the χορὸς of Ariadne [Il. 18.590; according to Paus. 9.40, 3, a marble relief (a material not used before 20th Ol.)], of the Cretan Labyrinth, &c., a contemporary of Minos and Theseus, who was rather a mechanician and architect than sculptor, is separated by centuries from the beginning of Greek art (7th or 8th cent.). But Attic legend gradually evolved a quasi-historical Daedalus, patron of turners and sculptors (Daedalids), with whose name an important reform in art was conveniently associated.

Recorded ξόανα: a sitting Hera in pear-wood (Paus. 17.5); a Britomartis at Olus, Crete (id. 9.40, 2), &c.; attributed to Daedalus, ξ. γυμνὸν of Herakles, Corinth (id. 2.4, 5); a Heracles, on the frontier of Messenia and Arcadia (id. 8.35, 2); ξ. τὸ ἀρχαῖον, Thebes (id. 9.11, 9), &c. Cf. Brunn, Gesch. gr. Künstl. pp. 14, 15.

Archaeological evidence: archaic marble Artemis, showing wood technique, Delos (Bullet. Corr. hell. t. iii. pl. 1); archaic agalma of Here, frieze at Phigaleia (Overbeck, Kunstmyth. 2.2, 21; and see under each god, lb.).

Archaic or archaistic terra-cottas and marble idols from graves (ib. p. 25, &c. ; Gerhard, Akad. Abh. pl. lxi.; Daedal. Idolen; Heuzey, Les Fig. ant. de terre cuite, &c.).

Coins: see above (also Blümner, Technol. u. Termin. d. Gew. u. Künsten, vol. ii. pp. 2, 177, 181; Overbeck, Gesch. d. gr. Plastik,3 ch. 2 ; id. Schriftquellen; Collignon, Myth. Fig. de la Grèce).

DAE´DALA(δαίδαλα), a festival, celebrated in Boeotia in honour of Hera, surnamed Νυμφευομένη or Τελεία (Paus. 9.2.5). Its origin and mode of celebration are thus described by Pausanias (Paus. 9.3.1, &c.):--Hera was once angry with Zeus, and withdrew herself to Euboea. Zeus not being able to persuade her to return, went to Cithaeron, who then governed Plataeae, and was said to be unequalled in wisdom. He advised Zeus to get a wooden statue, to dress and place it upon a chariot, and to say that it was Plataea, the daughter of Asopus, whom he was going to marry. Zeus followed the advice of Cithaeron, and no sooner had Hera heard of her husband's projected marriage than she returned. But when, on approaching the chariot and dragging off the coverings, she saw the wooden statue, she was amused with the device, and became reconciled to Zeus. In remembrance of this reconciliation the Plataeans solemnised the festival of the daedala, which owes its name to Δαίδαλα, the name by which rough-hewn statues were designated. (See preceding article.) Pausanias was told that the festival was held every seventh year, but he believes that it took place at shorter intervals, though he was unable to discover the exact time.

This festival was observed by the Plataeans alone, and was called the lesser Daedala(Δαίδαλα μικρά); it was celebrated in the following manner:--In the neighbourhood of Alalcomene was the greatest oak-forest of Boeotia, and in it a number of oak trunks. Into this forest the Plataeans went, and exposed pieces of cooked meat to the ravens, attentively watching upon which tree any of the birds, after taking a piece of the meat, would settle; and the trees on which any of the ravens settled, were cut down and worked into daedala.

The great Daedala(Δαίδαλα μεγάλα), in the celebration of which the Plataeans were joined by the other Boeotians, took place every sixtieth year; because at one time, when the Plataeans were absent from their country, the festival had not been celebrated for a period of sixty years. At each of the lesser Daedala fourteen statues were made in the manner described above, and distributed by lot among the towns of Plataeae, Coroncia, Thespiae, Tanagra, Chaeroneia, Orchomenos, Lebadeia, and Thebes; the smaller towns took one statue in common. The Boeotians assembled on the banks of the Asopus; here a statue of Hera was adorned and raised on a chariot, and a young bride led the procession. The Boeotians then decided by lot in what order they were to form the procession, and drove their chariots away from the river and up mount Cithaeron, on the summit of which an altar was erected of square pieces of wood, fitted together like stones. This altar was covered with a quantity of dry wood; and the towns, persons of rank, and other wealthy individuals offered each a heifer to Hera and a bull to Zeus, with plenty of wine and incense, and at the same time placed the daedala upon the altar. For those who did not possess sufficient means, it was customary to offer small sheep, but all their offerings were burnt in the same manner as those of the wealthier persons. The fire consumed both offerings and altar, and the immense flame thus kindled was seen far and wide.

The account of the origin of the daedala given by Pausanias agrees in the main points with the story related by Plutarch (apud Euseb. de Praeparat. Evang. 3. p. 83, and Fragm. p. 759, &c. ed. Wyttenb.), who wrote a work on the Plataean daedala: the only difference is that Plutarch represents Zeus as receiving his advice to deceive Hera from Alalcomenes; and that he calls the wooden statue by which the goddess was to be deceived Daedala, instead of Plataea. Plutarch also adds some remarks respecting the meaning of the festival, and thinks that the dispute between Zeus and Hera had reference to the physical revolutions to which Boeotia, at a very remote period, had been subject, and their reconciliation to the restoration of order in the elements. (See Creuzer, Symbol. und Mythol. 2. p. 280, and Müller's Orchom. p. 216, &100.2nd edit.)

DAE´DALA(τὰ Δαίδαλα: Eth. Δαιδαλεύς), a city of the Rhodia, that is, the Peraea in Caria, or a small place, as Stephanus B. says (s. v.), on the authority of Strabo; and also a mountain tract in Lycia.

The eastern limit of the Rhodian Peraea was the town of Daedala, and after Daedala, which belongs to the Rhodii, is a mountain of the same name, Daedala, where commences the line of the Lycian coast: near the mountain, that is, on the coast, is Telmissus, a town of Lycia, and the promontory Telmissis. (Strab. pp. 664, 665.) The Daedala is that part of the mountain country of Lycia which lies between the Dalamon Tchyand the middle course of the Xanthus; and the high land comes down to the coast at the head of the gulf of Glaucus or Makri. ( Map, &c. by Hoskyn, London Geog. Journal, vol. xii.) In Mr. Hoskyn's map just referred to, the ruins of Daedala are placed near the head of the gulf of Glaucus, on the west side of a small river named Inigi Chai, which seems to be the river Ninus, of which Alexander in his Lyciaca (Steph. B. s. v. Δαίδαλα) tells the legend, that Daedalus was going through a marsh on the Ninus, or through the Ninus river, when he was bitten by a water snake, and died and was buried there, and there the city Daedala was built. The valley through which the Ninus flows, is picturesque, and well-cultivated. On the mountain on the W. side of the valley is an ancient site, probably Daedala: here are numerous tombs hewn in the rocks in the usual Lycian style; some are well-finished. The acropolis stood on a detached hill; on its summits are remains of a well, and a large cistern. We did not find any inscriptions.(Hoskyn.) But though no inscriptions were found, there is hardly any doubt that the place is Daedala. Pliny (Plin. Nat. 5.31) mentions two islands off this coast belonging to the Daedaleis. There is an island off the coast east of the mouth of the Inigi Chai, and another west of the mouth of the river; and these may be the islands which Pliny means. The islands of the Cryeis, three according to Pliny, lie opposite to Crya, on the west side of the gulf of Makri. Livy (Liv. 37.22) mentions Daedala as a parvum castellum.Ptolemy (Ptol. 5.2) places Daedala, and indeed the whole of the west side of the gulf of Glaucus, in Lycia.

The reader may refer to Hoskyn's map and the Geog. Journal(vol. xii) as to the site of Caunus also, which passage the writer of the article CAUNUSoverlooked.

DAE´DALA(Δαιδάλα, Ptol. 7.1.49), a town or district of India intra Gangem,E. of the Indus, and between that river and the M. Vindios ( Vindhya Mts. ), the territory of the Caspiraeans. Curtius would seem to place it on the W. of the Indus (8.10.19), and the same view is taken by Justin, if his Montes Daedalirefer to this place (12.7). Stephanus simply notices the existence of a place of this name in India.

(τὰ Δαίδαλα). (1) A town of Caria, near the confines of Lycia and on the northern shore of the Glaucus Sinus. It was said to have derived its name from Daedalus, who, being stung by a snake on crossing the small river Ninus, died and was buried here.

(2) A mountain, in the vicinity of the city of the same name and on the confines of Lycia.

• Paus. 9.3.2-5
• Great D., festival held by Boeotians: Paus. 9.3.5-8