Cover photo : Ancient Greek black-figure vase. The act of serving by the younger members reflected respect for the older and more experienced individuals of the communal meals, and the immersion in the heroic ideals through the stories and military achievements of the elders.

The institution of “sissitia” (συσσίτια, literally. communal dining) influenced, shaped, and molded the citizens who embraced it, serving as a model for imitation for several cities that adopted it. It is also a fact that heterogeneous Crete, since the 8th century BC, despite no longer being a pioneer of civilization in the ancient Greek world, remained highly esteemed in reputation and consciousness for its institutions and legislative regulations. Like any institution, it provided a clear definition of rights and privileges and exercised strict control over the lives and activities of individuals.

The terms “andreion” and “andreia” (lit. bravery) and their references from the sources.

Testimonies regarding sissitia can be traced back to the Homeric epics, as well as to Plato and Athenaeus in various regions of ancient Greece, but in Spartan and Cretan society, it constituted a structural element of those societies. The term “andreia” denotes the designation the Cretans gave to their communal dining, a designation which was initially, at least, borrowed from the Spartans, thus constituting one of the institutions adopted in the Spartan polity with variations.

This designation is believed by a significant portion of historians to have possibly prevailed in the Minoan palaces as well, but in recent years, this view is held with reservation. Their presence, however, is mentioned by Aristotle from the time of Minos and continued to be attested during the Hellenistic and Roman periods, albeit probably only in the context of festivities, and unfortunately, there is no clear evidence that they were practiced daily, at least in some cities.

A more comprehensive understanding of the term is provided by the Ephor. The designation reflects the forging of the character of citizens that the legislator aimed to impart, bearing in mind the contrast with cowardice. The involvement of young members of Cretan society with weapons, the confrontation with all kinds of hardships, the rigorous training from exercises and battles are what would instill bravery in the citizen. The war dance “pyrrhichios” also serves its purpose in this “fermentation” along with other martial and non-martial songs of Thales. Furthermore, the thematic discussions, following the deliberation on public affairs, concerned the recounting of acts of valor by the elders with the aim of creating suitable role models for the younger generation and motivating them to engage in similar acts of heroism.

In the fourth book of his work in Cretan dialect, Dosidas refers to them as “eteries” (lit. associations), the groups of men who dined together, at least as conveyed and transmitted by the source, Athenaeus, along with his description of the space where the sissitia took place, which pertains to the housing area. He mentions that throughout Crete, there are two buildings, one of which where the communal meals take place is called “andreion.” The other, the sleeping quarters, pertains to the accommodation of any guests. For the latter, there were designated places in the andreia, at the third table to the right of the entrance, called “of Xenios Zeus” -The epithet of Zeus regarding hospitality was “Xenios” or “Zeus Xenios.”-or “of the strangers.” The protector of these associations was the “andreios Zeus,” as we learn from Hesychius (Andreios, “Zeus in Crete,” Herodotus I 44).

Notes

(1) The legislative inscriptions of Crete were more numerous than the total in the rest of Greece. Chaniotis, “The Great Inscription, its political and social institutions and the common institutions of the Cretans,” Greco – M. Lombardo (eds.), La Grande Iscrizione di Gortyna. Centoventoanni dopo la scoperta. Atti del I ConvegnoInternazionale di Studisulla Messara, Athens 2005, p. 175

(2) Panagopoulos Andreas, “Hellenic Archaeology, Mixed Classics,” ed. Aiolos, 2002, p. 117-118 and p. 121. The Cretan order is similar to the Spartan. For they cultivate the soil, the helots for the Spartans and the perioikoi for the Cretans, and there are communal meals for both, which the Spartans used to call “phiditia” but the Cretans “andreia.”

(3) Mandalaki Aikaterini, “Society and economy in Crete during the Archaic and Classical periods,” ed. Vikelai Library, 2004, p. 190-191.

(4) Chaniotis A., “Milking the Mountains, economic activities on the Cretan uplands in the Classical and Hellenistic Period,” From Minoan Farmers to Roman Traders. Sidelights on the Economy of Ancient Crete, Stuttgart 1999, p. 185 and Mandalaki A., p. 211.

(5) Panagopoulos A., p. 121.

(6) Panagopoulos A., p. 126.

Sources

Chaniotis, A., “Milking the Mountains: Economic Activities on the Cretan Uplands in the Classical and Hellenistic Period,” From Minoan Farmers to Roman Traders. Sidelights on the Economy of Ancient Crete, Stuttgart 1999, pp. 185, 181-220.

Chaniotis, “The Great Inscription: Its Political and Social Institutions and the Common Institutions of the Cretans,” Greco – M. Lombardo (eds.), La Grande Iscrizione di Gortyna. Centoventi anni dopo la scoperta. Atti del I Convegno Internazionale di Studi sulla Messara, Athens 2005, pp. 175-194.

Yiouni, Maria, “Associations: The Integration of Young Citizens in Archaic Crete,” Digesta 3, Scientific Journal of the Department of Law, University of Thrace, Athens-Komotini, 2000, pp. 45-54.

Mandalaki, Aikaterini, “Society and Economy in Crete during the Archaic and Classical Period,” ed. Vikelaia Library, 2004.

Panagopoulos, Andreas, “Hellenic Archaeology: Mixed Classics,” ed. Aiolos, 2002.