Under the auspices

of H.E. the President of the Hellenic Republic Dr. Karolos Papoulias

and H.E. the President of the Italian Republic Hon. Giorgio Napolitano

‘PRINCESSES’
of the Mediterranean in the Dawn of History

Edited by
NiKOLAOs Chr. Stampolidis
with the collaboration of Mimika Giannopoulou

Organisers

ΠΑΝΕΠΙΣΤΗΜΙΟ ΚΡΗΤΗΣ
UNIVERSITY OF CRETE

With the cooperation of the Embassy of Greece in Rome

Athens 2012

3
 The Sindos Priestess
The ancient cemetery of Sindos
The ancient cemetery at Sindos, with only 121 graves, two of which were double, was the burial ground for the inhabitants of the
settlement on the nearby double trapeza (mound) of Nea Anchialos in the sixth and fifth centuries BC. The settlement has tentatively
been identified with the ancient cities of Chalastra, Strepsa, and Sindos.

Many graves were robbed in antiquity. Several, however, contained undisturbed male and female burials with grave gifts either offered
by the deceased’s family, or used during the prothesis and the burial. These provide invaluable information on the population’s beliefs
and customs. The settlement probably prospered from the exploitation of gold from the nearby auriferous Echedoros River (modern
Gallikos River).

The graves were simple constructions, but contained opulent grave gifts, including metalwork of the highest quality: precious gold and
silver jewellery accompanied the rich female burials, and gold sheet covered the shrouds of men and women. Silver, bronze, and iron
vases, vessels, and symbolic models were placed in the graves of both men and women. The iron weapons that accompanied the men
indicate their warrior status.

The ancient cemetery of Sindos was excavated in the Sindos Industrial Area, 23km northwest of Thessaloniki, in 1980-1982.1

The Sindos priestess was buried in approximately 510-500 BC in a cist grave in the ancient
cemetery discovered in the area of Sindos, Thessaloniki. Rich in gold grave gifts, her
burial was one of the cemetery’s most opulent, demonstrating the deceased’s important
place in the settlement’s society. The deceased probably belonged to the ruling class, and
her priesthood is inferred from the rituals performed at her grave, her jewellery’s value
and symbolism, and the ritual vases and iron models laden with sacerdotal symbolism
that accompanied her body.

The cist grave consisted of six stone plaques, one for each side, the floor, and the cover.
The use of these carefully hewn plaques differentiates this grave from the majority of the
cemetery’s simple pit graves.

1. The excavation has been fully published by the excavator Aikaterini Despoini. The most important burial assemblages were exhibited in the Archaeological
Museum of Thessaloniki soon after the excavation’s completion; the excellent exhibition catalogue was written by the excavator and the archaeologists
Ioulia Vokotopoulou, Michalis Tiverios, and Vasiliki Misailidou-Despotidou (1985). For theories and bibliography on the finds, the region, the ancient city’s
identification, and its inhabitants’ ethnic identity see Despini 2009. For the identification of the settlement excavated at the double trapeza of Nea Anchialos
with ancient Sindos see Τιβέριος 2009, 406.

The Sindos Priestess 389

 The woman was buried with her head pointing east, according
to the rule then prevalent for female burials (fig. 1).2

She was tall (approximately 1.60m) and fully clad in gold and
silver jewellery: earrings, necklaces, pendants, pins, bracelets,
and a finger ring. A mask of gold sheet attached to a textile
covered her face; her body was probably wrapped in a shroud
decorated with appliqué gold bands and triangles. On her feet
she wore funerary sandals with gilt silver soles. One silver and
several bronze, glass, and clay vases surrounded her body. The
iron models of a table and throne were placed near her shins.
Several bronze and clay vases, and iron models were found
outside the grave, where they probably had been left after the
funerary ritual.

A group of one silver and several gold objects were more likely
related to the funerary ritual than to the deceased’s attire. The
group’s most important element is the gold mask used to cover the face (fig. 2, n. 1).
Fig. 1. The priestess’s grave.

Curiously, the mask was found next to the head and was neither crumpled, nor at an
angle as it would have been had it fallen off the deceased’s face after the organic material
on which it was secured disintegrated. In fact, it was slightly covered by the deceased’s
left shoulder indicating that it might have been removed from the her face and placed
to the left of her head before the grave was sealed. The mask was made of a trapezoidal
gold sheet with a smaller sheet over the nose. The stylized facial features, which were
impressed using a (wooden?) matrix,3 do not suggest a portrait. Instead, they resemble
those of the other funerary masks from the same cemetery.

Face masks are particularly rare in sixth century BC burials, with examples from the
Sindos, Archontiko, and Trebenischte cemeteries. Stylistic differences in the masks
from these three cemeteries suggest that they were produced locally.

Fig. 2. Mask, 510-500 BC.

2. For the excavation report on the priestess burial see AD 35, 1980, Β2, 368, pl. 216b.
3. For technological observations on the Trebenischte mask see Ilieva-Penkova 2009.

390 The Sindos Priestess

Three gold bands and nine pairs of triangular plaques were found on or adjacent to the
deceased’s body. They all have sewing holes for securing them to an organic material. All
three bands are 44cm long. The only decorated one – it features an impressed guilloche
– was found stretched over the head (n. 2), so it could not have functioned as a diadem
or have been sewn onto a head cover. The other two were found on either side of the
body, near the pelvis and hips, their upper ends converging towards the body (n. 3). Near
them was a silver double pin. The triangular plaques were dispersed over the upper body
(n. 4). Similar ornaments from an almost contemporary burial at Aigai were considered
ornaments of an epiblema – that is, an outer garment that covered the upper body and
fastened at the waist with a double pin. However, the Aigai bands extended down to the
deceased’s feet,4 whereas an epiblema normally covered a woman’s head and shoulders.
Moreover, similar bands and triangles also occur in male burials at Sindos and elsewhere.5
It is more likely, therefore, at least in the case of Sindos, that the bands and triangles were
sewn onto some kind of funerary cover, or shroud, that was secured with the silver double
pin (n. 5). The double pin supports this hypothesis as it occurs in both male and female
burials at Sindos and, therefore, cannot be associated with male or female dress.6

The deceased’s feet were clad in funerary sandals, probably made of leather with gilt
silver soles (not on display).7 This type of funerary shoe (it could not have been used in
life) occurs in other contemporary sacerdotal graves in Macedonia.

The deceased’s gold jewellery is among the richest and finest from the sixth century BC.

The most unusual gold ornament was found near the head. It consists of two long strands
of twisted wire that hung from her temples over her chest. The strands end in conical
elements decorated with relief faces. The faces are strange looking, even ugly, with a flat
nose, broad, straight mouth, prominent chin, and low hairline.

4. Kottaridi 2004, 141.

5. See for example Δεσποίνη – Βοκοτοπούλου – Μισαηλίδου – Τιβέριος 1985, n. 382-390, male burial 52,
and 498-504, male burial 57. Also, all of the men’s burials at Trebenište, see Filow 1927, 18-24.
6. For double pins from Macedonia see Μισαηλίδου-Δεσποτίδου 2003, especially 218, footnote 1183-1184.
7. Δεσποίνη 1998, 75-76

The Sindos Priestess 391

 It is uncertain whether they represent a man or a woman. One suggestion is gorgoneia
(fig. 3, n. 11).8 This is the only example of an ornament of this type that is decorated with
faces – the other three, from Sindos and Aigai, feature rosettes in the same place.9

The deceased’s earrings consisted of an intricate openwork hoop with a tiny fastening
hoop that passed through the earlobe.10 An impressive double rosette attached onto the top
of the hoop protruded when the earrings were worn (fig. 4, n. 7).

Obviously, the rosette had symbolic connotations, since it also occurs on the woman’s
other gold jewellery, the large necklace beads, and the pins. Its pointed, strongly curved
leaves might refer to the sepals of the pomegranate flower, which open to reveal the
flower’s curly pinkish white petals and stamens, probably rendered by the granulated
centre on the earring. This rosette is set against another long-petalled rosette, which has
been identified as the upper section of the opium poppy pod. The hypothesis that the
earring’s decoration combines the pomegranate and opium poppy is enhanced by the
presence of this combination on the rest of the deceased’s jewellery.

The two gold pins indicate the type of garment in which the deceased was buried: the
Doric peplos, the most common woman’s garment at that time, a heavy square cloth
fastened with pins on the shoulders and belted. They were found in position on her
shoulders and are among the most precious examples of pins excavated in Macedonian
cemeteries. They consist of a long gold shaft and a double spherical head topped by a
rosette-disc and a small flower, the same combination as on the earrings (n. 6, fig. 5). 11

Fig. 3. Necklace, 525-500 BC.

Fig. 4. Earrings, 525-500 BC.

8. Δεσποίνη – Βοκοτοπούλου – Μισαηλίδου – Τιβέριος 1985, n. 320 (A. Despoini).

9. Δεσποίνη – Βοκοτοπούλου – Μισαηλίδου – Τιβέριος 1985, n. 154, 155. Kottaridi 2004, 145.
10. For a drawing of how it attached onto the ear see Δεσποίνη – Βοκοτοπούλου – Μισαηλίδου – Τιβέριος
1985, n. 512. Δεσποίνη 1996, n. 62-63.
11. Δεσποίνη 1996, n. 173.

392 The Sindos Priestess


Fig. 5. Pins, 525-500 BC.
Fig. 6. Necklace, 525-500 BC.
Fig. 7. Necklace, 525-500 BC.
The spherical pinheads usually imitate poppy pods as suggested by the exquisite rock
crystal, gold, and ivory examples of earlier periods, which render in relief the vertical
ribbing of the pod’s surface.12 The filigree ribbing of the upper spherical element divides
the pod vertically into segments in a similar manner. Moreover, like the real pod, the
sphere is decorated with a filigree rosette. The lower spherical element, however, is
different in shape and decoration, and cannot be regarded as a mere repetition of the upper
one. Its surface is clearly divided into an upper and lower hemisphere, both decorated
with spiralling filigree motifs.
The deceased wore two necklaces around her neck. The larger necklace, which consists
of two pendants and 57 biconical beads of three different types, is distinguished by
its length, volume, and variety of its components. The smaller ribbed beads obviously
imitate poppy pods.13 The surface of the biconical beads and the pendants is divided into
two hemispheres. One hemisphere is decorated with long petals – a rosette covering the
entire curved surface. Each of the large spherical pendants ends in a rosette with pointed
petals, which may represent pomegranate sepals (fig. 6, n. 10).14
Though much smaller, the second necklace is equally precious. It consists of biconical
beads and several pyramidal pendants of unknown symbolism. The central pendant
is shaped like an ornate miniature vase, probably a representation of an actual ritual
vase, whose contents were precious, since it required a lid. Pointed pomegranate sepals
decorate the lower end of the pyramidal pendants, the cylindrical suspension rings, and
the miniature vase’s base and lid – on the miniature vase they spring from the centre of a
filigree rosette (fig. 7, n. 9).15
The iconographic types of the pomegranate16 and poppy17 are similar, since both
are spherical and crowned by a radiating element, the pointed sepals and the rosette
respectively. They differ in the fact that the pomegranate’s sepals point down when the
fruit hangs from the tree, whereas the poppy pod’s rosette points up when attached to the
plant’s stem.
12. Δεσποίνη 1996, n. 174-175. Σταμπολίδης 2003, n. 1051.
13. For glass poppy-shaped beads see Ιγνατιάδου 2010, 94, n. 87, 443 (D. Ignatiadou).
14. Δεσποίνη 1996, n. 117.
15. Δεσποίνη 1996, n. 114.
16. Ζώση 2002-2003.
17. Κρητικός – Παπαδάκη 1963. Ιγνατιάδου 2005. Ιγνατιάδου 2008.
The Sindos Priestess 393
 On the other hand, the poppy pod is vertically ribbed. It is possible that in the Sindos
jewellery, the poppy pod is depicted ribbed and with its rosette pointing up, whereas the
pomegranate is shown divided into two hemispheres and with its sepals pointing down.
The repetition of these two motifs (pomegranate and poppy) together on the deceased’s
most important and precious jewellery indicates their significance to the ancient society
that produced them and their possible use in religious ritual. The miniature vase’s
position as central pendant may indicate its central importance in the deceased’s cult
duties. Vase-pendants have been associated with opium confections and are depicted in
Greek sculpture.18

A closer examination of representations and actual finds, both miniature and in true size,
shows that this closed vase without handles was a special vase connected with sacerdotal
functions since the Bronze Age and in many neighbouring cultures. Moreover, it is often
combined with a spherical vase without handles, which also lends its form to pendants
in iconography, and in reality.19 In fact, the Sindos burial contained a unique pair of
such pendants in the form of an ovoid and a spherical vase made of rock crystal, the
most precious material in antiquity. The ovoid pendant features gold leaf with triangular
fringes on the neck, a decoration similar to the filigree decoration on the gold examples.
These pendants, which hung from silver chain links, were found in the deceased’s armpits
and were therefore probably sewn onto her garment near her shoulders (n. 8).

The precious braided chain with two pairs of snakehead finials also hung from the
deceased’s shoulders. This is a rare gold example of a type of chain that usually occurs in
silver with gold finials in other contemporary burials (n. 12).20

Below the armpit, between the torso and hands, were two gold bow fibulae with silver
pins. Compared to other contemporary examples they are particularly sturdy, with a solid
gold rod threaded through three cylinders and ending in decorated finials (fig. 8, n. 13).21
They were found lower than the rock crystal pendants and the braided chain so they were
not used to secure either of these. Indeed, if the fibulae had been used for this reason, their Fig. 8. Pair of bow fibulae, 525-500 BC.
pins would have gone through the silver or gold chain links. The fibulae were probably
used to secure an ornament made of gold plaques over the deceased’s chest. This unique
find consisted of fifteen plaques and grain-shaped pendants.

18. Mitsopoulos-Leon 2001.

19. Ignatiadou (forthcoming).
20. Δεσποίνη 1996, n. 161 and 107 (for a similar find of the eighth century BC).
21. Δεσποίνη 1996, n. 182.

394 The Sindos Priestess

 The plaques feature double loops on the reverse probably for threading two parallel yarns
(fig. 9, n. 14).22 The position of the two fibulae, with their pins exactly parallel to the
deceased’s sides, corresponds to the horizontal layout of this chest ornament.

The deceased wore two silver bracelets with snakehead tips high on her forearms (n. 15)
and an undecorated, though heavy and well made, finger ring on her left hand (n. 16).
The ring may also indicate that she was a priestess, since similar rings were found in the

Fig. 9. Chest ornament, 525-500 BC.

cemeteries of Macedonia and neighbouring regions on the hands of men and women,
some of which were identified as priests and priestesses.23 Lower, near the silver bowl,
were two unique eye-shaped silver beads with gold ‘eyes’ (not displayed).

Several ritual vases pertaining to her sacerdotal duties accompanied the priestess’s burial.
The silver omphalos bowl (n. 18) is the most important of these because of its shape
and material. All of the suspected priest/priestess ‘aristocratic’ burials from this period
contain one special silver vase. This is usually a silver bowl, usually with omphalos and
often gilt. Instead of a bowl, some burials feature a silver kantharos or goblet, both also
used for pouring libations as suggested in iconography.

22. Δεσποίνη 1996, n. 135.

23. Kottaridi 2004, 147. Filow – Schkorpil 1927, pl. II.1.

The Sindos Priestess 395

 Because of their material, these were probably one’s most precious personal ritual vases
and, of course, the most expensive vases in this particular burial assemblage.24 The
priestess’s belongings also included ten bronze omphalos bowls (n. 19-25. The bronze
bowls are not identical; they vary in size (D. 16-18 cm), as do their omphaloi. Some
feature a small suspension hole near the rim. Both the silver and the bronze bowls are the
strongest indicators of the deceased’s priestess status. A libation vase par excellence, the
bowl is also associated with drinking, but within a ritual context.25

The bronze exaleiptron found next to the deceased’s body was also a ritual object (n.
17). The use of the exaleiptra is still debated, and this applies also for the numerous
clay examples with the single-piece body, which are regarded as vases. The body of this
bronze exaleiptron consists of two pieces, upper and lower, the former simply sitting atop
the latter, leaving a small gap between them. It is unlikely that such an object was used
for liquids. The rare metal exaleiptra occur in rich Macedonian burials. They were made
of bronze, iron, or a combination of the two, the iron examples being, of course, more
precious because of the difficulty of hammering the metal and its unique shine. Like
the Sindos example, exaleiptra usually have a tripod base and ring handles suspended
from spool-shaped attachments. Some examples feature a flat lid, a possible indication
of precious contents.26

Two vases were found near the priestess’s feet: a bronze dinos-shaped lebes (n. 26) with
a clay Black-figure hydria inside it (n. 30). The hydria is a vase associated with water, as
is probably the lebes,27 therefore the two vases are a reference to a ritual involving water.
The lebes is undecorated, whereas the hydria’s iconography (standing men and women
holding wreaths) does not provide a particular reading.

Four glass vases (one fragmentary) were scattered inside the grave. These small amphorae
of opaque white glass with purple decoration are characteristic examples of the core-
formed glass perfume bottles of the period (n. 27-29), although white glass is rare.

24. Provided, of course, that there is no vase in a material more precious than silver, such as rock crystal,
glass, or gold; this does not occur in Macedonia. For a comparison of the value of metals see Vickers
1992.
25. Δεσποίνη 2011, 339-340, notes 31-37.
26. For the metal exaleiptron from Karabournaki and relevant bibliography see Descamps 2009.
27. Although it has been suggested that this type of lebes-dinos might have also been used as a krater, see
Δεσποίνη 2011, 335-339.

396 The Sindos Priestess

We do not know whether these were placed inside the grave filled with aromatic oil, or
empty and thus purely symbolic.28

Also near the deceased’s feet were two iron models of furniture: a throne (n. 31) and a
tripod table (n. 32). The tripod table occurs in other graves at Sindos, both in iron and
bronze. One large iron model from a male burial featured two miniature iron knives on
the tabletop. Their presence suggests the table’s use for some kind of carving.29 Iron and
bronze furniture models occur in several tombs at Sindos and elsewhere. They are usually
taken to indicate banquets, even though they occur in both male and female burials
and there is no indication that women participated in these banquets.30 The banquet
association is further weakened by other evidence, particularly in this Sindos grave: the
clay dinoi may have served as kraters, but this cannot be proven here for the bronze lebes,
particularly given its association with the hydria. It is equally difficult to support that wine
was mixed inside the lebes because of the comparatively small capacity of the hydria,
which supposedly contained the water. Moreover, symposiac vases are entirely absent,
since the bowls are ritual. The vases found outside the grave do include two drinking
vessels, but the deceased’s relatives used these in a ritual. So was the vase formerly
identified as a jug, which is in fact a large aryter (water jar, n. 34) without a spout, which
could have been used for filling small drinking vessels. With a capacity larger than the
lebes, it would have been heavy when filled and probably unsuitable for tableware. The
iron furniture models do not indicate the deceased’s participation in a symposium, but
rather her priestly status as references to the priestly throne and offering table. Since the
Bronze Age, the throne is associated with female deities and by extension to their priests
and priestesses. Figurines of seated goddesses (or priestesses) from Sindos and other
contemporary cemeteries depict this type of chair,31 which is associated diachronically
with priesthood. Seated burials of priests and priestesses occur throughout antiquity and
to this day.32

In Classical antiquity, thrones were included in the burials of queens (in the Macedonian
tombs of Aigai, for example) not because of the deceased’s royal status, but because of
their office as high priestess, a result of their royal status. The case of the lady from Sindos
is probably similar, since she probably had the double status of princess and priestess.

28. For the production of these vessels see Grose 1989, 95-174.
29. Δεσποίνη – Βοκοτοπούλου – Μισαηλίδου – Τιβέριος 1985, n. 277 (A. Despoini).
30. Tomlinson 1989. Χρυσοστόμου – Χρυσοστόμου 2009a, 481. Δεσποίνη 2011, 340-341.
31. See, for example, Δεσποίνη – Βοκοτοπούλου – Μισαηλίδου – Τιβέριος 1985, n. 107. Καραμήτρου-
Μεντεσίδη 2008, fig. 164.
32. Gergova 2006. Christianity also adopted this tradition, from Coptic Egypt to Orthodox Greece, where
deceased priests were seated during their funeral procession and burial. Presumably they were also
seated during the prothesis, or ‘laying out’ of the body, as in the case of the Coptic Patriarch Senouda
III, who died in 2011.

The Sindos Priestess 397

 The combination of political and religious offices in the persons of rulers
and their spouses has already been noted and seems to have been widespread
from the royal and aristocratic regimes to democratic Athens in the
institutions of the Archon Basileus and the Basilinna.33

Outside of the tomb, excavations revealed a group of objects that was used
during the funerary ritual. Such objects were obviously considered unclean
after the ritual and were left behind in the cemetery, as they were not suitable
for use by the living. A large bronze jar (fig. 10, n. 34) was probably used
for carrying water, possibly for the deceased’s bath, in association with a
smaller bronze lebes-shaped pot (very fragmentary, not displayed). Fig. 10. Bronze jar outside the grave.

The necessary libations were performed with a bronze omphalos bowl similar to those
found inside the tomb (fig. 11, n. 33). This bowl was probably part of the deceased’s
personal belongings, bringing the number of bowls up to thirteen. The use of the two clay
kylikes is uncertain (n. 35-36). Since the more precious bowl would have been used for
libations, they might have had some other auxiliary ritual function.

Apart from the vases mentioned above, two groups of models were also found outside
the grave. Among these, an iron model of a four-wheeled cart, found upside down (n.
37), recalls similar iron or lead carts from Sindos and other contemporary cemeteries.
The study of the finds from the Archontiko cemetery shows that two-wheeled chariots Fig. 11. Bronze bowl and iron cart outside the
grave.
occur in male burials and four-wheeled carts in female burials.34 This also applies to the
Sindos finds. In Attic iconography, two-wheeled chariots are associated with Dionysiac
and Eleusinian religious celebrations.35 Four-wheeled carts, however, are associated with
the deceased’s funeral procession, and this might be the reason for its presence here.36
This particular cart model provides further evidence for this identification: instead of the
two-wheeled chariot’s side panels, the cart’s deck features an elongated cage consisting
of rods and narrow plaques.

33. Kottaridi 2011a, 97.

34. Χρυσοστόμου 2009.
35. Μανακίδου 2010, 185-190. Descamps – Lequime 2011, n. 96/3 (D. Ignatiadou).
36. Δεσποίνη – Βοκοτοπούλου – Μισαηλίδου – Τιβέριος 1985, n. 295 (A. Despoini).

398 The Sindos Priestess

This structure can be identified either as the cart’s ‘cabin’ or as a kind of carrier for
the deceased’s body. Terracotta models of four-wheeled carts with cloth canopies occur
since the Bronze Age.37 Here, however, the cage is too low to serve as a canopy frame.
On the other hand, the two iron objects interpreted as spit rests (n. 38), although they
do not resemble the other spit rests from the Sindos cemetery, might be related to the
cart’s structure and would provide the canopy with the necessary height for receiving
the deceased’s body. A terracotta cart model from Vari may illustrate this second
interpretation: the body is carried on a kind of stretcher with four tall legs sheltered by a
funerary shroud; it is accompanied by four lamenting women, one of whom appears to
have a leading position in front of the body.38

Not far from the cart model were two bundles of joined iron rods and three miniature iron
knives. One bundle consists of straight tapering rods secured onto two elongated iron
plaques (n. 39). The other bundle, which lay in the continuation of the first, consists of
curved rods (n. 40). Both bundles preserved traces of wood on the reverse indicating that
they were attached onto a common wooden surface, possibly a box.39 Bundles of straight
iron rods occur in other contemporary burials; the rods are usually interpreted as spits
supported on iron firedogs. These two bundles, however, resemble bunches of curving
twigs or stems. The three miniature iron knives might be considered together with the
bundles as they probably relate to some ritual of cutting up plants (n. 41). Although their
small size does not exclude their actual use, these are probably models of larger knives,
as suggested by the discovery of two similar miniature knives atop the miniature table
from another Sindos grave.40

37. Littauer – Crouwel 1974.

38. Oakley 2008, 336, fig. 2.
39. See the interpretation for the contemporary burial at Aigai in Kottaridi 2011, 97.
40. Δεσποίνη – Βοκοτοπούλου – Μισαηλίδου – Τιβέριος 1985, n. 277 (A. Despoini).

The Sindos Priestess 399

 The burial of the Sindos priestess is chronologically and typologically comparable with
slightly later burial Λ II at Aigai (see pages 413-433 in the present volume), which features
the same basic group of grave gifts.41 At first glance, the Aigai burial, with its relief gold
diadem, gold bands, gold double pin, gold bracelets, sceptre, ‘distaff’, relief bowl, and
terracotta busts, seems more impressive and opulent than the Sindos burial. The Sindos
burial does not lag behind, however, far from it. The tomb’s construction is different,
the Sindos tomb being a cist grave and the Aigai tomb a simple pit. The quality of the
jewellery also differs: at Aigai the fibulae feature a gold pin but with simpler decoration:
the pins use only the poppy pod motif, the twisted wire necklace features rosettes instead
of faces (or ‘gorgoneia’), the woven chain is silver instead of gold, the necklace with the
pyramidal pendants is lacking (both burials contain a single pyramidal pendant), as are
the pomegranate pendants, the chest ornament, the rock crystal pendants, and the gold
mask. The composition of the vase groups also differs. Both burials contained thirteen
bowls, but at Aigai the silver bowl is gilt and the bowl left outside the tomb silver-plated.
Moreover, the exaleiptron is made of iron (therefore more precious), there is only one
glass vase (as opposed to four at Sindos), and the lebes is replaced by a bronze hydria (also
related to water rituals). Drinking vessels are lacking entirely, as are any references to a
symposium, including the miniature furniture set. The cart model and possible spits were
found inside the grave. A careful comparison of the two assemblages demonstrates the
importance of the Sindos finds and qualifies the two burials as different though equivalent
expressions of a religious koine that dictated such treatment for their priestess queens.

The finds and customs reveal nothing of the deity served by the Sindos priestess. All
those legible indices, such as ceramic iconography, figurines, inscribed grave gifts, are
lacking. However, the silent evidence of the symbolisms might eventually help us to
understand not only the deceased’s social status, but also her religious beliefs.

Despoina Ignatiadou

41. Ανδρόνικος 1988. Kottaridi 2004. Kottaridi 2011a.

400 The Sindos Priestess

 Sindos, TOMB 67
1. Mask
510-500 BC
Sindos cemetery, Tomb 67.
Archaeological Museum of Thessaloniki,
inv. n. ΜΘ 7980.
Gold. Complete, fairly well preserved.
H. 22.2cm, W. 22.2cm.
Mask made of a relatively thick
trapezoidal gold sheet. The stylized facial
features were impressed on a matrix: the
outline of the forehead, the eyebrows, the
eyes and pupils, the ears, mouth, and chin.
The nose is made of a separate gold sheet,
which covers a notch in the large sheet.
Above the eyes are two holes for sewing
the mask onto an organic substance.
BIBLIOGRAPHY: : Δεσποίνη –
Βοκοτοπούλου – Μισαηλίδου – Τιβέριος
1985, n. 322 (A. Despoini).
D.I.
2. Strip
510-500 BC
Sindos cemetery, Tomb 67.
Archaeological Museum of Thessaloniki, inv. n. ΜΘ 7977.
Gold. Fairly well preserved in three fragments. L. 44.5cm, W. 3.5cm.
Strip made of thin gold sheet with embossed double guilloche. Slightly irregular shape,
several holes for sewing onto an organic material.
BIBLIOGRAPHY: Δεσποίνη – Βοκοτοπούλου – Μισαηλίδου – Τιβέριος 1985, n. 316 (A.
Despoini).
D.I.
3. Strips
510-500 BC.
Sindos cemetery, Tomb 67.
Archaeological Museum of Thessaloniki, inv. n. ΜΘ 7979.
Gold. Fairly well preserved.
L. 44 and 42cm, W. 2.5cm.
Two strips made of thin gold sheet with embossed double guilloche. Slightly irregular
shape and varying width, several holes for sewing onto an organic material.
BIBLIOGRAPHY: Δεσποίνη – Βοκοτοπούλου – Μισαηλίδου – Τιβέριος 1985, n. 317 (A.
Despoini).
D.I.
4. Gold sheets
510-500 BC
Sindos cemetery, Tomb 67.
Archaeological Museum of Thessaloniki, inv. n. ΜΘ 7978, ΜΘ 8409, ΜΘ 8925.
Gold. Fairly well preserved, three fragmentary. Max. H. 7cm, max W. 6.8cm.
Nine pieces of gold sheet in the shape on two adjoined triangles, some torn from larger
pieces forming three or four triangles. They are decorated with upright and inverted
embossed petals and have holes for sewing onto an organic material.
BIBLIOGRAPHY: Δεσποίνη – Βοκοτοπούλου – Μισαηλίδου – Τιβέριος 1985,
n. 318 (ΜΘ 7978, ΜΘ 8409) (Α. Despoini). ΜΘ 8925 unpublished.
D.I.
The Sindos Priestess 401

5. Double pin
525-500 BC
Sindos cemetery, Tomb 67.
Archaeological Museum of Thessaloniki,
inv. n. ΜΘ 7984.
Silver. Complete, corroded.
H. 10.2cm, W. 2.5cm.
Double pin made of a bent silver rod with
pointed tips. The head, which consists of
a short shaft with three plastic rings and a
conical tip, is riveted onto the pin.
BIBLIOGRAPHY: Δεσποίνη –
Βοκοτοπούλου – Μισαηλίδου – Τιβέριος
1985, n. 311 (A. Despoini).
D.I.
6. Pins
525-500 BC
Sindos cemetery, Tomb 67.
Archaeological Museum
of Thessaloniki,
inv. n. ΜΘ 7971a, b.Gold.
Excellent preservation.
H. 25.8cm, H. of head: 9.7cm,
max. D. of head: 4.2cm.
Two gold pins with a double head and
solid shaft. Each pinhead consists of two
spherical elements, the top one larger
than the other, topped by a small disc and
a rosette with pointed petals. The two
spherical elements are hollow and filled
with resin. Filigree and granulated ribbing,
petals, and spirals decorate the heads.
BIBLIOGRAPHY: Δεσποίνη –
Βοκοτοπούλου – Μισαηλίδου – Τιβέριος
1985, n. 330 (A. Despoini).
D.I.
402 The Sindos Priestess
7. Earrings
525-500 BC
Sindos cemetery, Tomb 67.
Archaeological Museum of Thessaloniki,
inv. n. ΜΘ 7975a, b.
Gold. Excellent preservation.
D. 5.7 and 5.5cm, D. of flower: 2.5cm.
Two gold band earrings consisting of a
hoop and a complex rosette. Gold wire,
both straight and twisted into figure-of-
eight loops, forms the band, which ends
in a small loop at the back. The double
rosette consists of a multi-petalled rosette
below a smaller rosette with pointed
petals, and two smaller pointed petals
on the side. Filigree and granulated
decoration.
BIBLIOGRAPHY: Δεσποίνη –
Βοκοτοπούλου – Μισαηλίδου – Τιβέριος
1985, n. 321 (A. Despoini).
D.I.
8. Pair of pendants
525-500 BC
Sindos cemetery, Tomb 67.
Archaeological Museum of Thessaloniki,
inv. n. ΜΘ 7974a, b.
Rock crystal, gold, and silver.
Well preserved.
H. of pendants: 2.6 and 2cm, total
H. 6 and 5.5cm.
Two vase-shaped rock crystal pendants
with short necks and solid bodies. One
pendant has an undecorated spherical
body, the other an ovoid body decorated
with gold leaf forming triangular fringes
around the neck. The pendants hang
from silver chain links. A further link is
preserved.
BIBLIOGRAPHY: Δεσποίνη –
Βοκοτοπούλου – Μισαηλίδου – Τιβέριος
(A. Despoini).
D.I.
9. Necklace
525-500 BC
Sindos cemetery, Tomb 67.
Archaeological Museum of Thessaloniki,
inv. n. ΜΘ 7964-5 ΜΘ, 7967γ.
Gold. Excellent preservation.
H. 0.6cm (biconical beads), 3.7cm
(pyramidal pendants), 5.7cm (vase
pendant).
Gold necklace consisting of seven
biconical beads and five pendants. The
beads are made of wire twisted into
eight tiers. Four pendants consist of
an inverted pyramid and a T-shaped
suspension element. The central pendant
is a miniature vase with a lid and pointed
bottom. All of the pendants have filigree
and granulated decoration, and end in a
small rosette. A rosette also decorates the
lid of the vase pendant. Also preserved
is a further pyramidal pendant of slightly
coarser manufacture.
BIBLIOGRAPHY: Δεσποίνη –
Βοκοτοπούλου – Μισαηλίδου – Τιβέριος
1985, n. 325 (A. Despoini).
D.I.
10. Necklace
525-500 BC
Sindos cemetery, Tomb 67.
Archaeological Museum of Thessaloniki,
inv. n. ΜΘ 7962-3, ΜΘ 7966-7.
Gold. Excellent preservation.
Beads: L. 2.9, 1.5, and 0.85cm. Pendants:
H. 6.2cm. Total L. 75cm.
Large gold necklace consisting mainly of
three types of biconical beads: two beads
with cylindrical extensions decorated with
filigree petals and granulated triangles;
forty-six beads with filigree petals; and
nine beads with longitudinal grooves. The
two large spherical gold pendants with
T-shaped suspension elements, rosette-
shaped finials, and filigree and granulated
decoration are shaped like pomegranates.
BIBLIOGRAPHY: Δεσποίνη –
Βοκοτοπούλου – Μισαηλίδου – Τιβέριος
1985, n. 323 (A. Despoini).
D.I.
11. Necklace
525-500 BC
Sindos cemetery, Tomb 67.
Archaeological Museum of Thessaloniki,
inv. n. ΜΘ 7968, ΜΘ 7969.
Gold. Well preserved, mended.
L. 90 and 80cm, D. of spirals: 0.5cm, H.
of end cylinders: 3cm.
This particularly long necklace consists
of two rows of twisted wire attached to
conical cylinders with suspension hooks at
the back. The cylinders’ filigree decoration
consists of a face with a wide nose and
mouth and pronounced chin, framed by
petals.
BIBLIOGRAPHY: Δεσποίνη –
Βοκοτοπούλου – Μισαηλίδου – Τιβέριος
1985, n. 320 (A. Despoini).
D.I.
12. Braided chain
525-500 BC
Sindos cemetery, Tomb 67.
Archaeological Museum of Thessaloniki,
inv. n. ΜΘ 7970.
Gold. Excellent preservation.
L. 74.2cm.
Complex gold chain made of braided
wires. The main chain ends on either side
in two similar chains, beginning from two
small cones. The four ends are attached to
cylindrical elements shaped like the scaly
body and head of a snake biting into a
suspension hoop.
BIBLIOGRAPHY: Δεσποίνη –
Βοκοτοπούλου – Μισαηλίδου – Τιβέριος
1985, n. 327 (A. Despoini).
D.I.
The Sindos Priestess 403
 14. Chest ornament
525-500 BC
Sindos cemetery, Tomb 67.
Archaeological Museum of Thessaloniki, inv. n. ΜΘ 7972.
Gold. Excellent preservation, one pendant missing.
L. 15.

Chest ornament consisting of fifteen plaques and fourteen pendants. Each plaque is
formed by two groups of three petals on either side of a central rib. A pendant shaped
like a grain of wheat hangs from a suspension ring attached to the central lower petal.
On the reverse are small threading loops for two parallel threads.
BIBLIOGRAPHY: Δεσποίνη – Βοκοτοπούλου – Μισαηλίδου – Τιβέριος 1985, n. 315 (A.
Despoini).
D.I.

13. Bow fibulae

525-500 BC
15. Bracelets
525-500 BC
Sindos cemetery, Tomb 67.
Sindos cemetery, Tomb 67.
Archaeological Museum of Thessaloniki,
Archaeological Museum of Thessaloniki, inv. n. ΜΘ 8407.
inv. n. ΜΘ 7976a, b.
Silver. Corroded.
Gold, silver. Excellent preservation apart
D. 8.2 and 7.6cm.
from the corroded pin.
H. 4cm, L. 6.4cm.
Two solid silver bracelets ending in stylized snakeheads. Dense parallel lines near the
heads on one bracelet.
Two gold bow fibulae with silver pins,
BIBLIOGRAPHY: Δεσποίνη – Βοκοτοπούλου – Μισαηλίδου – Τιβέριος 1985, n. 310 (A.
probably for suspending chain n. 12.
Despoini).
The body consists of a solid curved shaft
D.I.
bow that passes through three cylindrical
elements at equal intervals. A pair of
rosettes decorates the end on which the 16. Ring
pin rotates, with a single rosette on the 525-500 BC
hook on which the pin closes. Filigree and Sindos cemetery, Tomb 67.
granulated decoration Archaeological Museum of Thessaloniki, inv. n. ΜΘ 7973.
BIBLIOGRAPHY: Δεσποίνη – Gold. Excellent preservation.
Βοκοτοπούλου – Μισαηλίδου – Τιβέριος D. 2.3cm.
1985, n. 328 (A. Despoini).
D.I. Solid gold ring with convex outer surface.
BIBLIOGRAPHY: Δεσποίνη – Βοκοτοπούλου – Μισαηλίδου – Τιβέριος 1985, n. 324 (A.
Despoini).
D.I.

404 The Sindos Priestess


17. Exaleiptron
525-500 BC
Sindos cemetery, Tomb 67.
Archaeological Museum of Thessaloniki,
inv. n. ΜΘ 8695.
Bronze. Corroded, restored.
H. 8.5cm, D. 17.5.
Bronze exaleiptron with a two-part body
on a tripod base. The body consists of two
parts: a shallow bowl and a convex, ring-
shaped upper part. The base consists of a
ring with vertical and criss-cross hatching
(the latter over the feet) and three curved
feet. Four decorative spools are preserved
(they were not reconstituted onto the
vase); two held iron ring handles.
BIBLIOGRAPHY: Δεσποίνη –
Βοκοτοπούλου – Μισαηλίδου – Τιβέριος
1985, n. 313 (I. Vokotopoulou).
D.I.
18. Omphalos bowl
525-500 BC
Sindos cemetery, Tomb 67.
Archaeological Museum of Thessaloniki,
inv. n. ΜΘ 8574.
Silver. Corroded.
H. 3-3.5cm, D. 18cm, omphalos D. 3.5cm.
Shallow silver bowl with central omphalos
(boss) surrounded by long, densely
arranged, radiating relief petals.
BIBLIOGRAPHY: Δεσποίνη –
Βοκοτοπούλου – Μισαηλίδου – Τιβέριος
1985, n. 309 (A. Despoini).
D.I.
20. Omphalos bowl
525-500 BC
Sindos cemetery, Tomb 67.
Archaeological Museum of Thessaloniki,
inv. n. ΜΘ 8552.
Bronze. Corroded, restored.
H. 3.5cm, D. 16.5cm, omphalos D.
approx. 4cm.
Shallow bronze bowl with simple
omphalos (boss).
BIBLIOGRAPHY: Δεσποίνη –
Βοκοτοπούλου – Μισαηλίδου – Τιβέριος
1985, n. 294 (I. Vokotopoulou).
D.I.
19. Omphalos bowl
525-500 BC
Sindos cemetery, Tomb 67.
Archaeological Museum of Thessaloniki,
inv. n. ΜΘ 8553.
Bronze. Corroded, restored.
H. 3cm, D. 11cm, omphalos D. 2.5cm.
Small shallow bronze bowl with simple
omphalos (boss).
BIBLIOGRAPHY: Δεσποίνη –
Βοκοτοπούλου – Μισαηλίδου – Τιβέριος
1985, n. 314 (I. Vokotopoulou).
D.I.
21. Omphalos bowl
525-500 BC
Sindos cemetery, Tomb 67.
Archaeological Museum of Thessaloniki,
inv. n. ΜΘ 8692.
Bronze. Corroded, restored.
H. 4.7cm, D. 16.7cm, omphalos D. 3.5cm.
Bronze bowl with simple omphalos
(boss).
BIBLIOGRAPHY: Δεσποίνη –
Βοκοτοπούλου – Μισαηλίδου – Τιβέριος
1985, n. 301 (I. Vokotopoulou).
The Sindos Priestess 405
 D.I.
22. Omphalos bowls
525-500 BC
Sindos cemetery, Tomb 67.
Archaeological Museum of Thessaloniki,
inv. n. ΜΘ 8693.
Bronze. Corroded, restored.
H. 3 and 6cm, D. 18 and 16.5cm,
omphalos D. 3.2 and 4cm.
Two bronze bowls with simple omphalos
(boss), stuck one inside the other.
BIBLIOGRAPHY: Δεσποίνη –
Βοκοτοπούλου – Μισαηλίδου – Τιβέριος
1985, n. 302 (I. Vokotopoulou).
D.I.
23. Omphalos Bowl
525-500 BC
Sindos cemetery, Tomb 67.
Archaeological Museum of Thessaloniki,
inv. n. ΜΘ 8694.
Bronze. Corroded, restored.
H. 2.9cm, D. 14.5-16.2cm, omphalos
D. 3cm.
Shallow bronze bowl with simple
omphalos (boss).
BIBLIOGRAPHY: Δεσποίνη –
Βοκοτοπούλου – Μισαηλίδου – Τιβέριος
1985, n. 303 (I. Vokotopoulou).
D.I.
24. Omphalos bowl
525-500 BC
Sindos cemetery, Tomb 67.
Archaeological Museum of Thessaloniki,
inv. n. Σ 9153.
Bronze. Corroded, restored.
H. 5cm, rim D. 16cm, omphalos D. 3.5cm
Bronze bowl with simple omphalos (boss)
and suspension hole below the rim.
BIBLIOGRAPHY: Unpublished
D.I.

25. Omphalos bowl

525-500 BC
Sindos cemetery, Tomb 67.
26. Lebes
525-500 BC
Archaeological Museum of Thessaloniki,
Sindos cemetery, Tomb 67.
inv. n. Σ 9156.
Archaeological Museum of Thessaloniki, inv. n. ΜΘ 8554.
Bronze. Corroded, restored.
Bronze. Restored.
H. 4.6cm, rim D. 15.7-17.1cm, omphalos
H. 18cm, rim D. 19cm, body D. 29cm.
D. 3.9cm.

Bronze bowl with simple omphalos Bronze lebes with horizontal rim, angular shoulder, deep body, and rounded bottom.
(boss). BIBLIOGRAPHY: Δεσποίνη – Βοκοτοπούλου – Μισαηλίδου – Τιβέριος 1985,
BIBLIOGRAPHY: Unpublished. n. 304 (I. Vokotopoulou).
D.I. D.I.

406 The Sindos Priestess

27. Amphoriskos
525-500 BC
Sindos cemetery, Tomb 67.
Archaeological Museum of Thessaloniki,
inv. n. ΜΘ 7812.
Glass. Complete.
H. 9.6cm, max. D. 4.7cm.
Miniature amphora of opaque white
glass with purple decoration. It features a
flaring rim, ovoid body, vertical handles,
and pad base. A purple glass thread
decorates the perimeter of the rim and
base, as well as the body, where it forms
zigzags framed by horizontal revolutions
above and below.
BIBLIOGRAPHY: Δεσποίνη –
Βοκοτοπούλου – Μισαηλίδου – Τιβέριος
1985, n. 307 (M. Tiverios). McClellan 1984,
200, n. 12, pl. 10, 35, 36. Σαριπανίδη 2011,
n. 276.
D.I.
28. Amphoriskos
525-500 BC
Sindos cemetery, Tomb 67.
Archaeological Museum of Thessaloniki,
inv. n. ΜΘ 7813.
Glass. Mended.
H. 9.6cm, max. D. 4.6cm.
Miniature amphora of opaque white
glass with purple decoration. It features a
flaring rim, ovoid body, vertical handles,
and pad base. A purple glass thread
decorates the perimeter of the rim and
base, as well as the body, where it forms
zigzags framed by horizontal revolutions
above and below.
BIBLIOGRAPHY: Δεσποίνη –
Βοκοτοπούλου – Μισαηλίδου – Τιβέριος
1985, n. 308 (M. Tiverios). McClellan 1984,
200 n. 13, pl. 10, 35, 36. Σαριπανίδη 2011,
n. 277.
D.I.
29. Amphoriskos
525-500 BC
Sindos cemetery, Tomb 67.
Archaeological Museum of Thessaloniki,
inv. n. ΜΘ 8958.
Glass. Mended and reconstituted.
H. 10.5cm.
Miniature amphora of opaque white glass
with purple decoration. It features a flaring
rim, ovoid body, vertical handles, and
pad base. A purple glass thread decorates
the perimeter of the rim and base, as well
as the body, where it forms horizontal
revolutions (above) and zigzags (below).
BIBLIOGRAPHY: Σαριπανίδη 2011, n. 274.
D.I.
The Sindos Priestess 407
 30. Black-figure hydria 31. Model of a throne 32. Model of a tripod table
525-510 BC 510-500 BC 510-500 BC
Sindos cemetery, Tomb 67. Sindos cemetery, Tomb 67. Sindos cemetery, Tomb 67.
Archaeological Museum of Thessaloniki, Archaeological Museum of Thessaloniki, Archaeological Museum of Thessaloniki,
inv. n. ΜΘ 7810. inv. n. ΜΘ 8689. inv. n. ΜΘ 8690.
Brownish red fabric. Complete. Iron. Corroded, mended, and Iron. Corroded, mended, and
H. 18.8cm, D. 13.3cm. reconstituted. reconstituted.
H. 10cm, seat: 7.7×7cm. H. 3.7cm, L. 7cm, W. 4.3cm.
Black-figure hydria with decorative
metope depicting six standing figures: This model of a chair consists of a Model of a tripod table consisting of a
a man, two couples, and a woman. The rectangular iron plaque (seat) and iron rectangular iron plaque and iron bands for
men wear a himation, the women a peplos rods for the back and legs. the legs.
and a band in their hair; the women BIBLIOGRAPHY: Δεσποίνη – BIBLIOGRAPHY: Δεσποίνη –
also hold a wreath. Above the figures, Βοκοτοπούλου – Μισαηλίδου – Τιβέριος Βοκοτοπούλου – Μισαηλίδου – Τιβέριος
1985, n. 296 (A. Despoini). 1985, n. 297 (A. Despoini).
a row of tongue-like motifs and a row
D.I. D.I.
of alternating inverted palmettes and
lotus buds decorate the shoulder. This
type of hydria is attributed to a Euboean
workshop.
BIBLIOGRAPHY: Δεσποίνη –
Βοκοτοπούλου – Μισαηλίδου – Τιβέριος
1985, n. 293 (M. Tiverios). Σαριπανίδη 2011,
n. 224.
D.I.

408 The Sindos Priestess

 VASES FOR
FUNERARY RITUAL

33. Omphalos bowl 34. Aryter

525-500 BC.
Sindos cemetery, Tomb 67.
Archaeological Museum of Thessaloniki,
inv. n. Σ 9157.
Bronze. Corroded, mended and
reconstituted.
H. 4.5cm, rim D. 18.3cm, omphalos D.
4.1cm.
Bronze bowl with simple omphalos (boss)
and suspension hole below the rim.
BIBLIOGRAPHY: Unpublished.
D.I.
525-500 BC
Sindos cemetery, Tomb 67.
Archaeological Museum of Thessaloniki, inv. n. ΜΘ 8555.
Bronze. Corroded and reconstituted.
H. 26cm, rim D. 19.5cm, D. 29cm.
Large bronze vessel with horizontal rim, cylindrical body, and conical neck. The strap
handle, with ribbing on the sides and a rounded lower end, is riveted below the rim and
onto the shoulder
BIBLIOGRAPHY: Δεσποίνη – Βοκοτοπούλου – Μισαηλίδου – Τιβέριος 1985, n. 309 (I.
Vokotopoulou).
Δ.Ι.

35. Attic Black-figure

Droop cup (kylix)
520-510 BC
Sindos cemetery, Tomb 67.
Archaeological Museum of Thessaloniki, inv. n. ΜΘ 7811.
Brownish red fabric. Mended and reconstituted.
H. 9.5cm, rim D. 17.4cm.

Clay kylix with tall foot and black glaze. The main decorative zone features black
painted stylized palmettes and lotus buds connected to one another by fine curved lines.
Below these is a band of black and white dots and a radiating ornament.
BIBLIOGRAPHY: Δεσποίνη – Βοκοτοπούλου – Μισαηλίδου – Τιβέριος 1985, n. 300 (M.
Tiverios). Σαριπανίδη 2011, n. 113.
D.I.

The Sindos Priestess 409

 36. Attic Black-figure kylix
520-500 BC
Sindos cemetery, Tomb 67.
Archaeological Museum of Thessaloniki, inv. n. ΜΘ 8287.
Brownish red fabric. Mended.
H. 4.7cm, rim D. 8.1cm.

Clay kylix with splaying foot and black glaze. The main decorative zone features black
painted stylized palmettes and vertical motifs that may represent lotus buds with details
in added purple and white. These floral motifs stand on a horizontal chain or braid
motif.
BIBLIOGRAPHY: Δεσποίνη – Βοκοτοπούλου – Μισαηλίδου – Τιβέριος 1985, n. 306 (M.
Tiverios). Σαριπανίδη 2011, n. 121.
D.I.

37. Model of a four-wheeled cart

510-500 BC
Sindos cemetery, Tomb 67.
Archaeological Museum of Thessaloniki, inv. n. ΜΘ 8646.
Iron. Corroded, mended and reconstituted.
H. 9.5cm, dimensions of chassis: 16.2×5cm, L. of pole: 16.5cm.

Model of a four-wheeled cart made of iron rods and plates. It features a chassis, pole,
two axles, and four four-spoked wheels of different sizes. The chassis consists of a
frame attached to the wheel axles and an elongated cage made of rods and narrow
plates. The bifurcated cylindrical pole widens towards the front end where part of the
yoke is preserved.
BIBLIOGRAPHY: Δεσποίνη – Βοκοτοπούλου – Μισαηλίδου – Τιβέριος 1985, n. 295 (A.
Despoini).
D.I.

38. Iron objects

510-500 BC
Sindos cemetery, Tomb 67.
Archaeological Museum of Thessaloniki, inv. n. ΜΘ 8691.
Iron. Corroded.
L. 15.6. H. 1.

Each consists of an iron rod with pointed ends standing on two curved iron plates.
Formerly identified as spit rests, they recall elements of the cage on the cart model.
BIBLIOGRAPHY: Δεσποίνη – Βοκοτοπούλου – Μισαηλίδου – Τιβέριος 1985, n. 299 (A.
Despoini).
D.I.

410 The Sindos Priestess

39. Bundle of rods
510-500 BC
Sindos cemetery, Tomb 67.
Archaeological Museum of Thessaloniki, inv. n. ΜΘ 8647.
Iron. Corroded and fused.
L. 11.5cm, W. 3cm.

Straight iron rods placed one next to the other and secured with iron plates at the ends
so as to form a flat bundle. One end tapers, the other is pointed. Remains of the wooden
surface that was in contact with the bundle are visible on the reverse.
BIBLIOGRAPHY: Δεσποίνη – Βοκοτοπούλου – Μισαηλίδου – Τιβέριος 1985, n. 298 (A.
Despoini).
D.I.

40. Rods
510-500 BC
Sindos cemetery, Tomb 67.
Archaeological Museum of Thessaloniki, inv. n. Σ 9050.
Iron. Corroded and fused.
L. 9.8cm.

At least eight curved iron rods held together to form a cylindrical bundle at one end.
They have differing curvatures and are pointed at the open end. Remains of the wooden
surface that was in contact with the bundle are visible on the backside.
BIBLIOGRAPHY: Unpublished.
D.I.

41. Knives
525-500 BC
Sindos cemetery, Tomb 67.
Archaeological Museum of Thessaloniki, inv. n. Σ 9049.
Iron. Corroded. One fragmentary.
L. 10.1, 9.2, and (pres. L.) 5cm.

Three small knives consisting of a single iron plate forming a thick handle and a finer
blade. The back is angular and the cutting edge curved.
BIBLIOGRAPHY: Unpublished.
D.I.

The Sindos Priestess 411