Anthropomorphic and Zoomorphic Miniature Figures in Eurasia, Africa and Meso-America

Morphology, materiality, technology, function and context

Edited by

Dragos Gheorghiu Ann Cyphers

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Anthropomorphic and Zoomorphic Miniature Figures in Eurasia, Africa and Meso-America: Morphology, materiality, technology, function and context

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Neolithic Ceramic Figurines in the Shape of a Woman House from the Republic of Macedonia
Nikos ausidis

Abstract
Objects usually called altars, some of which have been previously published, are common to the territory of the Republic of Macedonia and appear to be specific to the Central Balkan region. In this paper we present a typology of these objects and attempt to relate the different types and subtypes into a unique system where their mutual genetic relations may be defined. In spite of the absence of immediate parallels, comparable objects of this period include ceramic models of houses from southeast Europe and the Near East. Based on a symbolic and iconographic analysis, we suggest they were cult objects of the woman--house type. We propose they represent deified and personalized houses which symbolize several categories and functions (i.e., the power to give birth, to produce, to protect, to feed, to maintain life, to gather and to organize people, to operate community and probably to reproduce and resurrect the deceased). The meaning and cultic use of these objects are revealed by the comparative method and especially by their synchronic and diachronic aspects. The parallels for the symbolic relation of woman-house or its wider meaning woman- dwelling, is found in several classical cultures and especially in folklore traditions in several populations from European and Asian regions, and even abroad. The general symbolic meaning of some house elements and comparative material leads us to propose several hypotheses for the cultic use of these Neolithic objects from the Republic of Macedonia: for libation or lighting and for; imitative magic in which objects were inserted in them (e.g., icon lamp, grain, bread and milk), so that in the real house the hearth is forever active and plenty of food may be stored. Key-words: Neolithic; Republic of Macedonia; house models; typology of Woman-House models; symbolism of dwellings; ethnographic analogies.

Introduction
The Neolithic, as well as later Eneolithic sites from the Balkans and abroad, are well known from finds of ceramic models in the shape of a house. Examples are known for several countries, including Greece, Bulgaria, Serbia, Romania, Moldova and Ukraine (and others). A number of these objects also are found in the Republic of Macedonia (Mantu Lazarovici 2004; Gimbutas 2000; Mller-Karpe 1968, Taf. 108, 150, 157, 159, 165, 208; Mller-Karpe 1974, Taf. 45, 677, 678, 688). As well, they appear as ceramic urns in the Iron Age cultures of Western Europe and Etruria (Oelmann 1959; Hoernes 1925, 528-534). Over the last fifty years a new type of object found in Neolithic settlements in the Republic of Macedonia (Fig. 1) represents a combination of a house and a human body (Figs. 2-7). The bottom portion is hollow and cubic in shape and represents the house (realistic or schematic); and the upper portion is an anthropomorphic hollow cylinder open at the top that is the roof of the house and is modelled in the shape of a human head or woman`s figure, often with sexual characteristics. The height of these objects is between 15 to 50 cm (ausidis 2007; Kolitrkoska Nasteva 2005; Sanev 2006; Zdravkovski 2008).

Fig. 1: Republic of Macedonia. Map of sites where Neolithic ceramic figurines of Woman House type are found (N. ausidis).

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Anthropomorphic and Zoomorphic Miniature Figures in Eurasia, Africa and Meso-America Morphology, Materiality, Technology, Function, and Context

Recently in this region, about 100 complete and fragmented ceramic cultic objects of this kind were found and usually are dated in the Middle Neolithic, with several in the Late Neolithic. The present paper will review the figurines of this kind that have been published to date. There are two basic groups of these objects, based on their site provenance and associated cultural features, which are presented in detail below.

Fig. 3: Neolithic ceramic figurines of Woman House type. Republic of Macedonia: 1, 3, 4, 6 - 9. Porodin, Bitola; 2, 5. Veluina, Bitola. 1, 2. (ausidis 1995, 31, 30); 3, 4, 7. (Grbi at al. 1960, T.VIII: 1, 2, 3). 5. (Simoska - Sanev 1976, sl. 43); 6. (Gimbutas 1974, 62 - Fig. 34); 8. (Kolitrkoska Nasteva 2005, 59 - kat. br. 43); 9. (Garaanin 1979, T.XVI: 7).

Fig. 2: Neolithic ceramic figurines of Woman House type. Republic of Macedonia: A - I. Schematic outline of the basic types (N. hausidis).

Fig. 4: Neolithic ceramic figurines of Woman House type. Republic of Macedonia: 1. Optiari, Bitola (Mikuli 1984, 13); 2. Optiari, Bitola (Zdravkovski 2003, 192); 3. Grgur Tumba - Bitola (Mikuli 1984, 19); 4, 5. Porodin, Bitola (Grbi at al. 1960, T.VIII: 5, 4); 6. Slavej, Prilep (Temelkoski Mitkoski 2005, 51 - T.IV: 3); 7. Topolani, Prilep (Temelkoski - Mitkoski 2005, 51 - T.IV: 5); 8. Veluina, Bitola (Zdravkovski 2003, 191 - wrong location), graphic reconstruction: ausidis 2007, T.III: 6; 9. Dobromiri, Bitola (Zdravkovski 2003, 191), graphic reconstruction: ausidis 2007, T.III: 7.

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Nikos ausidis: Neolithic Ceramic Figurines in the Shape of a Woman House from the Republic of Macedonia

Fig. 5: Neolithic ceramic figurines of Woman House type. Republic of Macedonia: 1, 2. Topolani, Prilep (Temelkoski-Mitkoski 2005, 51- T.IV: 7, 4); 3. Madari, Skopje (Kolitrkoska Nasteva 2005, 55 - kat. br. 39); 4. Mogila, Bitola (Kolitrkoska Nasteva 2005, 63 kat. br. 47); 5. ivojno, Bitola (Simoska - Sanev 1976, sl. 116); 6. Porodin, Bitola (Simoska Sanev 1976, sl. 91); 7. Suvodol, Bitola (Kolitrkoska Nasteva 2005, 61 kat. br. 45); 8. Slavej, Prilep (Kitanoski 1989, 48 sl. 4).

Fig. 7: Neolithic ceramic figurines of the Woman House type. Republic of Macedonia: 1. Dolno Palite, Tetovo (Zdravkovski 2003, 105 - sl. 86); 2. Porodin, Bitola (Simoska - Sanev 1976, sl. 83); 3. Amzabegovo, Sveti Nikole (Garaanin 1982, 9 sl. 4); 4. Mrevci, Skopje (Sanev 2006, 189 - Fig. 32); 5. Damjan, Radovi (Zdravkovski 2008, 199); 6. Mrevci, Skopje (Sanev 1989, 42 Fig. 4); 7, 8, 9. Gorobinci, Sveti Nikole (Sanev 1975, T.XIV: 4, 3, 5). 10. Madari, Skopje (ausidis 1995, 15); 11. Govrlevo, Skopje (ausidis 1995, 33).

Fig. 6: Neolithic ceramic figurines of Woman House type. Republic of Macedonia: 1, 2. Madari, Skopje (Zdravkovski 2003, 71 - sl. 45, 156); 3. Slavej, Prilep (Temelkoski - Mitkoski 2005, 51 - T.IV: 1); 4. Madari, Skopje (Sanev 2006, 185 - Fig. 26); 5. Tumba air Skopje (Sanev 2006, 186 - Fig. 29); 6. Stene, Tetovo (Zdravkovski 2008, 221); 7. Madari, Skopje (Zdravkovski 2008, 185); 8. Madari, Skopje (Kolitrkoska Nasteva 2005, 60 kat. br. 44).

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Anthropomorphic and Zoomorphic Miniature Figures in Eurasia, Africa and Meso-America Morphology, Materiality, Technology, Function, and Context

Fig. 8: The textile motive, 19 - 20 cent.: 1. Region in the vicinity of St. Petersburg, Russia (Dinces 1951, 489. Ris. 267); 2, 3. Russia (Rybakov 1981, 491, 515); 4. Croatia (Radau-Ribari at al. 1978, 102). Relief motifs on pottery, Neolithic: 5. Sarva, Osijek, Croatia (Gimbutas 1974, 176 - Fig. 128); 6. Sarva, Osijek, Croatia (Dimitrijevi 1974, T.IV: 9); 9. Donja Branjevina, Deronje, Vojvodina (Karmanski 2005, Pl.V: 1). 7. Moitive from pearl (steatite), Early Minoic period, Kasteli Pedeada, Crete (Gimbutas 1974, 182 Fig.140); 8. Rock art, Bronze Age, almy Varre, Kola Peninsula (Rybakov, 1981, 477). Relief motifs from stone funerary monuments, Late Midle Age: 10. Cista, Sinj, Dalmatia (Belagi 1978, sl.66); 11. Donje Bare, Blidinje, Hercegovina (Wenzel 1965, T.XLIII: 16); 12. Ravno, Kupres, Bosnia (Wenzel 1965, T.XLIII: 14).

Fig. 9: 1, 2. Motives on rugs, 19-20 cent., Anatolia (Valcarenghi 1994, 196: 135, 174: 115); 3,4. Belt plates, Early Middle Age, Skalistoe, Krym (Ajbabin 1982, 169 - Ris. 2: 7,13); 5. The textile motive, 19-20 cent., North Russia (Dinces 1947, 83 - Ris. 14); 6. Metal belt application, 9 cent., Blatnica, Czech Republic (Profantova 2004, 296 Obr.3: 3); 7. Clay cult vessel, Neolithic, Radaje, Ni, Serbia (Gimbutas 2001, 38 - Fig. 62); 8. Ceramic cult object (vessel), Neolithic, Rakitovo, Bulgaria (Radunceva et al. 2002, Obr.8). Ceramic cult objects ( Woman-House type), Neolithic, Republic of Macedonia: 9, 10. Zelenikovo, Skopje (Garaanin 1979, T.XXXVII: 7, 8); 11. Madari, Skopje (Zdravkovski 2008, 223); 12, 13. Damjan, Radovi, unpublished (temporary exibition at the Museum of Macedonia Skopje).

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Nikos ausidis: Neolithic Ceramic Figurines in the Shape of a Woman House from the Republic of Macedonia

Fig. 10: Ceramic cult objects, Neolithic: 1. Vdastra, Romania (Mller-Karpe 1968, Taf. 179: B-1); 2. Trueti, Romania (MllerKarpe 1968, Taf. 173: A-1); 3. Fragment, Dunavec, Albania (Korkuti 1995, Taf.41: 10); 4. Fragment, Donja Branjevina, Deronje, Vojvodina (Karmanski 2005, Pl.XXX: 3); 5. Hodmezevasharhej - Kekenjdomb, Hungaria (Titov 1980, 363 Ris. 220); 6. Butmir, Bosnia (Hoernes 1925, 281); 7 - 10. Urns, Azor, Israel (Mller-Karpe 1968, Taf. 107: D1, Taf. 108:10, 12, 13).

Fig. 11: 1a, 1b. Painted wood, Vierge Ouvrante, 15 cent., France (Neumann 1963, Pl.176, Pl.177); 2. Image of Madonna, Piero della Francesca, 15 cent., Italy; 3. Reconstruction of the building interior, Neolithic, atal Hyk, Turkey (Mellart 1967, 125 - Fig. 38); 4. Medieval manuscript, Italy (Neumann 1963, Pl. 174); 5. Miniature ceramic model of oven, Neolithic, Progar, Serbia (Petrovi 2001, 12 Sl.1), graphic reconstruction: ausidis et al. 2008, 113 - T.IV:3; 6. Ceramic urn, Veio, Italy, Etruscan culture, 6. cent. BC. (Sokolov 1990, 130 il.75).

Fig. 12: 1, 2, 3. Schematic outline of the possible use of Neolithic cult objects of the Woman-House type (ausidis 2008, 86 - T.I: 1,2,3).

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Anthropomorphic and Zoomorphic Miniature Figures in Eurasia, Africa and Meso-America Morphology, Materiality, Technology, Function, and Context

The Veluina Porodin group of the Pelagonian Plain

The first group is designated the Veluina Porodin group and corresponds to the Pelagonian Plain. The Porodin pieces stand out due to the relatively realistic representation of the house with gabled roof. From the roof of the house emerges a human head with a prominent nose and accentuated neck, which may be decorated with different types of ornaments (Fig. 2: E; Fig. 3: 1, 3, 4, 6-9; Fig. 4: 4, 5). This site has produced a few almost complete pieces and other more fragmented examples of which most are anthropomorphic cylinders (Grbi at al. 1960; Simoska and Sanev 1976, 33-35). The artistic and stylistic features of the face are severe and dignified, which is specific to deified characters (Fig. 3: 1). There is also at this time one decapitated piece showing shoulders on the roof (Fig. 5: 6) and an atypical variant for Pelagonia with a feminine bust and completely modelled hands. Based on comparisons with pieces from the Skopje Plain, it is possible that the hands of the latter piece were positioned on the abdomen of the figure or on the roof of the house (Fig. 7: 2 compare with 4, 10, 11 and Fig. 6: 7). Examples of heads similar to the above and pertaining to anthropomorphic cylinders were found in the vicinity of Porodin, at the site known as Veluina (Simoska and Sanev 1975; Simoska and Sanev 1976, 31-33). Although the head representations (Fig. 3: 2, 5) are similar, the lower cubic portion varies in this region. One showing a vaulted roof and openings in the shape of the letter M was found at this site. A photomontage of this cubic portion and the upper cylinder of a piece from Optiari is shown in Figure 4 (8, 2). One of the Optiari pieces shows a necklace made of round pearls and earrings (Fig. 4: 1, 2) (Simoska and Sanev 1976, 40; Simoska and Kuzman 1990). Typologically similar pieces come from the sites of Grgur Tumba located in the city of Bitola and Dobromiri (Simoska and Sanev 1976, 40, 41). The second piece depicts a house with a semi-spherical roof and unusual semi-circular openings. Photomontages of these pieces are shown in Figure 4 (3, 9). The fragment from the Mogila site, which is similar to those previously mentioned, clearly shows the hollow cylinder (Fig. 5: 4) (Kolitrkoska Nasteva 2005, 63). A fragment from ivojno (Simoska and Sanev 1976, 37, 38), a site located next to the southern border of the Republic of Macedonia, is an indication of the presence of such objects in the south part of the Pelagonian Plain, today part of Greece. In this case the opening below the mouth of the represented character is worth mentioning (Fig. 5: 5). Exceptionally important for the typology of these objects is the completely preserved figurine from Suvodol, in which the house is a stylised cube (Fig. 5: 7). The incised triangle (as a symbol of feminine genitalia) and the windows in the shape of eyes should be noted. Rows of semi-round bulging applications radiating across the roof show a clear relation to the examples from Porodin and Optiari (compare Fig. 5: 7 with Fig. 3: 8, 9; Fig. 4: 4, 5, 8, 9). The anthropomorphic cylinder of this piece is not in the shape of a head and neck

but is represented as schematic feminine body with emphasized breasts, head and arms. There is one example from the site of Slavej with four openings at the angles of the roof and crescent-shaped windows (Fig. 5: 8). The crescent patterns, together with the square doors, suggest the open mouth and eyes of the house. Two other upper fragments of this piece show the hollow cylinder without any anthropomorphic elements (Fig. 4: 6; Fig. 6: 3). There are two other head cylinders from the site of Topolcani, one of which is the smallest known example from Pelagonia, at 7 cm in height (Fig. 5: 1). The second one manifests a stylised perforated ear, perhaps analogous to the piece from Optiari (Fig. 4: 7 compare with 2), which probably was used for hanging an earring. Cylinder fragments are recorded in the area of Gjumuica within the city of Prilep (Temelkoski and Mitkoski 2005; Kitanoski 1989).

The Amzabegovo-Vrnik group of the Skopje, Polog and Ove Pole regions
Excavations conducted over the last thirty years produced the second group of figurines from sites located in the plains of the Skopje, Polog and Ove Pole regions. These sites belong to so-called Amzabegovo Vrsnik cultural group. The Skopje Plain figurines The majority of these figurines were found at the Madari site (Sanev 2006; Zdravkovski 2008; Kolitrkoska Nasteva 2005). One is a completely preserved figurine with several layers of slip. It represents the most distinctive type with an anthropomorphic cylinder modelled as a female bust with hands adorned with bracelets and protectively placed on the roof of the house (Fig. 7: 10; Fig. 2: C). A unique piece shows the schematised hands of the feminine figure resting on her abdomen rather than on the roof (Fig. 6: 7; Fig. 2: B). Another red-polished piece with broken hands also is noteworthy (Fig. 5: 3). At this site, as well as across the Skopje Plain, there are also variants whose cylinders represent only a head. As we have seen, they were typical in Pelagonia (Fig. 6: 1, 2, 8; Fig. 2: D). The figurines from this site, as well as those across the Skopje Plain, show a detailed modelling of different hairstyles. Beside the wavy hair shown on the back of the head (Fig. 6: 1, 2, 4), one figurine has forehead curls painted in red (Fig. 6: 1). Numerous pieces from this site and the surrounding region, as well from the Polog Plain, have accentuated eyes (Fig. 5: 3; Fig. 6: 4). Despite the variability of the cubic portion, as typical in Pelagonia, the characteristically huge cubic sections seen in the Skopje region are barely identifiable as a house (Fig. 6: 5, 8; Fig. 7: 4, 10, 11) and often are perforated with quadrangular, oval and other more complexly shaped openings, with the oval shaped ones tending to group in pairs (Fig. 6: 8; Fig. 7: 10). Most examples have round openings (c. 1cm diameter) at the roof angle (Fig. 6: 8; Fig. 7: 10, 11). Recently one cubic portion, unfortunately without a cylinder,

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Nikos ausidis: Neolithic Ceramic Figurines in the Shape of a Woman House from the Republic of Macedonia was found in Madari and is made of coarse terracotta (Fig. 9: 11). In the last few years a number of small and large fragments of this type were found at the site of Govrlevo. In the most luxurious example, the feminine figurine decorated with a necklace, bracelets and a belt of round pearls (Fig. 7: 11 compare with Fig. 4: 2) is depicted in the state of pregnancy (Georgiev and Bilbija 1984; Bilbija 1986; Zdravkovski 2008, 194, 195). Other findings from this site (mostly fragments) are not yet published. Two typical examples from Mrevci show the hands of the figure placed on the roof of the house. One is similar to the smallest example from Skopje Plain and has a height of 15 cm and lacks openings in the cubic portion (Fig. 7: 4, 6) (Sanev 1989; Sanev 2006). A specimen from Tumba air, now the Skopje urban area, shows a cylinder with the representation of head which shows similarities with pieces from Madari and with the Pelagonian group (Fig. 6: 5; Fig. 2: D compare with Figs. 3-5). The cubic portion has an opening with a cogged arch (Sanev 2006). At the site of Zelenikovo, a variant piece shows the cubic portion as a vessel rather than a house. It walls are covered with incised patterns (Fig. 9: 9, 10; Fig. 2: I) and it dates to the Late Neolithic (Garaanin 1979), clearly showing similarities with the examples from Bulgaria, Serbia and Bosnia (compare with Fig. 9: 7, 8; Fig. 10: 6) (ausidis 2007, 55, 56; Naumov 2008). The Polog Plain figurines Although the Polog Plain is a geographically different region, the figurines show similarities with those from Skopje and the Pelagonia Plain. In Dolno Paliste, a fragment of an anthropomorphic cylinder, very similar to those from Skopje Plain, is known (Fig. 7: 1). The recently excavated site of Stene also contains several fragments and one complete object, which shows parallels with some examples from the Pelagonian Plain (Fig. 6: 6; Fig. 2: G) (Zdravkovski 2005; Zdravkovski and Saroski 1989). Above all, the cylinder without any anthropomorphic features is analogous to the piece from Topolani (compare with Fig. 6: 3), with openings in the cubic portion modelled in the shape of the letter M are identical with those of the more realistic house from Veluina (compare with Fig. 4: 8). On another fragmented cubic portion, the openings are modelled in the shape of eyes, which also shows relations with Pelagonian examples, in this case, with figurines from Suvodol and Slavej (Fig. 5: 7, 8). The figurines of the eastern Republic of Macedonia Specimens that may be called Womanhouse figurines also are found in the eastern part of the Republic of Macedonia. The small number and the degree of fragmentation of these finds lead us to group them into a provisional category, which belongs to the AmzabegovoVrnik cultural group. One questionable fragment from Amzabegovo probably belongs to the hand of the figurine placed on the roof (Fig. 7: 3; Fig. 2: C) or even could be part of an anthropomorphic vessel (Sanev 2006; Naumov 2008). In Gorobinci, the bottom of the cubic portion, a palm and the upper part of the cylinder section were found (Fig. 7: 7, 8, 9) (Sanev 1975, 220, 221). From the site of Damjan (the vicinity of Radovi) there is a fragment with the representation of hand, similar to the previous one (Fig. 7: 5), which was incorrectly joined with another fragment during the restoration process. Two more completely preserved cubic portions, belonging to the type with two perforations lacking the upper cylinder, were also found on this site (Fig. 9: 12, 13; Fig. 2: H) (Sanev 2006, 181, 182; Zdravkovski 2008, 198, 199).

Typology and transformations

Our research indicates that these figurines are not found outside the Republic of Macedonia, with the exception of the border areas, especially the Greek part of Pelagonia and southern Serbia and Kosovo, where such figurines are expected to be found. So far the following specimens are atypical of the observed geographic distribution: a) the Donja Branjevina piece (Vojvodina, Serbia) (Karmanski 2005) which could belong to the hand of a figure resting on the cubic portion (Fig. 10: 4; Fig. 2: C); and b) the Dunavec example (Albania) (Korkuti 1995), which could belong to the top of the anthropomorphic cylinder (Fig. 10: 3) or to the upper part of an anthropomorphic vessel (Naumov 2008, Fig. 9: 1-3). The large collection of figurines now facilitates the application of a typological scheme (see former attempts by ausidis 2007; and Sanev 2006). Unfortunately, this scheme can not be chronologically precisely dated (Fig. 2: A-I). Recent work on this problem applies the principle that the simpler the geometrical form, the older the objects (Fig. 2: G), with the anthropomorphic or complex ones as younger in age (Zdravkovski 2006, 58, 60). Following this guiding principle, the typological and chronological line would be as follows: HGDAB-C, in Figure 2. But theoretically, the time line could be reversed, where the anthropomorphic examples would be primal, while the geometric ones would be the product of their secondary reduction: C-B-A-D-G-H, in Figure 2. The same question may be asked of the lower portion-- were the realistic features of the house primary (FE-D-A in Fig. 2), or were they a result of this process (A-DE-F in Fig. 2)? If we start from the concept that universal or omnipresent types are of crucial significance, the earliest examples would have the shape of the house the cubic portion with modeled anthropomorphic head/schematic body cylinder (Fig. 2: A; Fig. 5: 7). From this point on, the following tendencies may be noted: - The accentuation of the realistic house features (South Pelagonia) (Fig. 2: A-D-E-F; Fig. 3: 8, 9; Fig. 4: 8, 9). - The accentuated anthropomorphism of the feminine figure (Skopje and Polog Plain) (Fig. 2: A-B-C; Fig. 6: 7; Fig. 7: 2, 4, 6, 10, 11). - The transformation of the cubic portion the house supplemented with the neck and head, into the closed cube vessel (Zelenikovo) (Fig. 2: A-D-I; Fig. 9: 9, 10). - The reduction of the anthropomorphic part into a cylinder without any additions (Stence, Slavej) (Fig. 2: A-D-G; Fig. 6: 3, 6).

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Anthropomorphic and Zoomorphic Miniature Figures in Eurasia, Africa and Meso-America Morphology, Materiality, Technology, Function, and Context - The total elimination of the cylinder and further schematization of the cubic portion (Damjan) (Fig. 2: A-D-GH; Fig. 9: 12, 13). This preliminary scheme is merely a suggestion which should be verified in the future. Finally, we would like to mention the parallel with the Etruscan urns in the shape of houses, especially those pieces where, as is the case with our examples, the head of a woman probably represents a feminine mythical character (Fig. 11: 6).

Iconographic analogies
The closest analogies for these figurines would be the anthropomorphic vessels that were well established in this period in the surrounding regions. In our sample the image of woman-vessel is transformed into a woman-vesselhouse (Naumov 2006, 66-68; Naumov 2008, 95, 96). A similar concept of anthropomorphic transformation may be noticed on the miniature ceramic models of ovens from Serbia (Fig. 11: 5) (ausidis et al. 2008; Petrovi 2001). Setting aside the morphology of these figurines, iconographic and symbolic parallels can be found in the wider surroundings of the Republic of Macedonia. Here we consider the Neolithic ceramic finds from Vadastra and Trueti in Romania which represent a pair of figurines, related to houses or some kind of cubes (Fig. 10: 1, 2). In addition, the heads of the second example in Figure 10:2 are modeled as recipients, resembling those from Macedonia. Close parallels of this type can be found in Bulgaria and Hungary (Fig. 10: 5) and even in the Near East, where the Neolithic urns from Azor (Israel) show tendencies not only towards zoomorphic transformation, but also to certain anthropomorphic transformations of the house due to the breasts and faces represented on its ridge (Fig. 10: 7-10) (Mller-Karpe 1968; ausidis 2007, 53-59). Surprising parallels in the relation of woman to house can be found in the folk embroidery of Eastern Europe, dated to 19th20th centuries. The pattern representing a woman with open legs gives form to the profile of a house with a gabled roof (Fig. 8: 2, 3). Between her legs, or inside the house, a growing plant is represented. There is a variant in which the house is not the object of anthropomorphic transformation, but rather a church with raised hands and a head equal to the dome (Fig. 8: 1; see similar variant Fig. 9: 5). Although not that obvious, this scheme is found on the traditional textile designs from the Balkans and Asia Minor (Fig. 8: 4; Fig. 9: 1, 2). Some associations with Medieval jewellery (Fig. 9: 3, 4, 6) and funerary monuments also are found (Fig. 8: 10, 11, 12) (ausidis 2007, 51-53). Going back to the Neolithic, we observe a similar composition on the ceramic relief from Donja Branjevina (Serbia), which represents a woman with the lower part modelled in the shape of quadrangle (Fig. 8: 9) (Karmanski 2005). The presence of the vulva clearly indicates the spread legs whose shape also suggests some kind of skirt or the vertical section of the schematic house (compare Fig. 8: 9 with 5-8) (ausidis 2007, 53, 55). In light of these similarities, the relief images from atal Hyk must be considered, where on some variants the birth-giving woman is represented in the upper zones (roof) of the buildings (Fig. 11: 3).

Semiotic considerations
The uterus represents the first-prenatal spatial experience of human beings. Even after birth, humans experience the house as a womb in which they are enclosed, protected, warm, nourished and safe. The house, in the same way as the mother, protects them from the unpleasant and uncomprehending outer world. The house becomes a model for understanding the universe. Then, if the hollow cube portions of the figurines in the present study symbolise the body-- the uterus, the womb, then the head in their upper section would represent the personality of this feminine being.. The house is actually her foothill, a space gathered by her legs spread in a birth-giving position. This space contains the house, and in it, life is born and continues (ausidis 2007, 51-53; ausidis 1996; ausidis 1994, 205217). The products of this archetypical and symbolic relation are even today present in archaic traditions which could be traced to ancient cultures, medieval pagan traditions and the folklore of contemporary European populations. In this sense, we would like to emphasize the line of AthenaHestia/Vesta KybelaSofiathe Virgin Mary, which were indicated as city patrons and thus perceived as a higher form of living space (not considering house and village, but rather the city and state. In addition the virginity of these goddesses guarantees the impenetrability of the city, i.e., its safety from enemy attacks. They are incorporated even in Christianity, in metaphores regarding the church as the Virgin who accepts and cares for the believers within herself. At the level of imagery, this concept results in artistic solutions similar to the Neolithic figurines (Fig. 11: 1a, 1b, 2, 4) (ausidis 2007; Averincev 1972). Based on the symbolic and iconographic analysis, we propose the Neolithic finds from Macedonia as cult objects of the Womanhouse type. We consider that they represent deified and personalized houses which symbolize several typical categories and functions (the power to give birth, to produce, to protect, to feed-- i.e., the maintenance of life; to gather and organize people, to operate community and probably to reproduce and resurrect the deceased) (ausidis 2007).

Cultic use
All of the examples bear a superior central opening which communicates with the interior of the cube portion through the hollow cylinder (Fig. 12). On some of the figurines described above, the four roof corners of the house show a circular hole with a diameter of c. 1cm (Fig. 5: 8; Fig. 6: 6, 8; Fig. 7: 10, 11; Fig. 9: 11). It has been assumed that these four openings could be used for inserting ropes in order to hang these objects from the roof (Sanev 2006, 189). It is, however,

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Nikos ausidis: Neolithic Ceramic Figurines in the Shape of a Woman House from the Republic of Macedonia equally possible that these openings held cultic meanings and functions, for example, the ritual introduction of certain elements into the cube or house, such as water, various other kinds of liquid food (milk, cooking oil), processed or granulated foods (wheat, flour, bread crumbs), vegetation (leafs, flowers, branches) and animal elements (wool, hair, feathers) or elements which can burn or smoke (candles, pitch, embers). This proposal finds support in rituals registered in Slavic and Balkan folklore, as well as within the ethnographic traditions of other distant global regions such as activities conducted during special occasions (moving into a house, bringing the bride into the house, New Year's and other festivities). Namely, in the four corners of the house or on the roof, as well as at the center of the house (most often represented by hearth), various goods are placed. All had similar purpose, to provide happiness, welfare and protection in the future (Tolstoj 2000). Especially important are the traces of such rituals, referred to as donating to the corners and the center recorded during the excavation of the Neolithic houses (Hodder 1990, 85). Semiotic analyses indicate that through these activities the four angles of the house were symbolically coding its total area (ausidis 2008). Quite often, the aforementioned rituals were finalized with an offering to the fireplace which codes the central part or center of the house. With regard to the Neolithic objects, this point is coincidental with the central hole made on the peak of the anthropomorphic cylinders. Regarding the funnel shape and traces of burning, it can be assumed that some kind of liquid was poured into this hole in the cube, or smoke emerged from it (Fig. 12: 1, 2) (ausidis 2008). Beside this function and shape, the cylinders rising from the cube should not be considered chimneys (Sanev 1988, 18; Zdravkovski 2006, 60; Vasileva 2005, 24, 37), due to the fact that the chimney as an architectonic element appeared in later epochs. Therefore, the cylinders in this case are designed as symbolic and iconographic components in order to add an anthropomorphic character and to divinise the house. On some figurines, this central hole in the cylinder has an equivalent larger central hole cut into the base of the cube (Kolitrkoska Nasteva 2005, 61; Temelkoski and Mitkoski 2005, 53, 55). Previously we assumed that this perforation served for pouring out the elements that were ritually inserted into the cube (Kolitrkoska Nasteva 2005, 10; Zdravkovski 2006, 54), which doesn't exclude the possibility that, through these holes, periodically certain elements (candle, icon lamp, planted plant) were poured out or put in the cube, so that the cultic objects would simply cover them (Fig. 12) (ausidis 2008, 79-83). The addition of various ritual elements could be made through larger holes, made on the lateral walls of the cube. These elements could be those previously mentioned in regard to symbols of the potency and the welfare of the house, so according to the principle of homeopathic magic, the real house could also be filled with these elements or with that which was symbolized through them. Apart from the real elements, they could also be their representations (figurines of people or animals) (Fig. 12: 3). In the same vein, adding certain prophylactic elements (especially at the four corners) could lead to a magical effect, i.e., house protection from various negative aspects. Parallels may be found in Slavic and Balkan folklore, such as in the ritual breads (round breads, somewhere even named as house), made for Christmas or for the saint-patron holiday of a certain house or family. Their surface often contains artistic motifs made of dough that schematically code certain categories of house fulfilment (full barns, multiplication of the cattle in the stables, house filled with children). Some distant ethnographic examples suggest the possibility that the Neolithic figurines also could serve for symbolic sheltering and treating of the souls of the deceased tenants who lived in the house where this figurine was placed (ausidis 2008, 83, 84; ausidis 2007; ausidis 1996; ausidis 1994, 205-217). Based on the present research we summarize the aspects of the cultic usage of the Neolithic objects from the Republic of Macedonia. Regarding the analysis of these objects, the general symbolic meaning of some house elements and comparative material, we propose several hypotheses regarding their cultic use: - As objects used for burning and lighting (icon lamp, incense), which could suggest the following symbolic relations: fire/light within the house is equal to- life within the house/living house; smoke coming from the house is equal to- life within the house/living house (Fig. 12: 2). - As objects for libation (ritual pouring) of liquids symbolising abundance, some of them are present even today in the idioms of wealth and abundance, such as milk and honey, oil and wine. At the bottom of some specimens there is a central opening through which poured liquids might moisten the surface where the figurine was placed (Fig. 12: 1). - The concept of imitative magic which could be carried out by offering other substances, in order for the real house to be filled with food; for this purpose, miniature models of domestic animals or children made of dough or clay could be used, which suggests their birth giving and multiplying in the house (Fig. 12: 3).

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