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Istanbul, 2018
Arriving on Delos, and having sacrificed and dedicated an image of Aphrodite to Apollo,
along with his youths, Theseus performed a sacred dance imitating the winding passages of
the Labyrinth … According to Dicaearchus this dance is called The Crane Dance
One of the rapidly dwindling delights of life in this ever growing metropolis is to catch, if
you are fortunate, and attentive enough, one of nature’s finer spectacles: the annual gathering
of vast flocks of Cranes each spring and autumn, high over the Asian shoreline where the Sea
The birds arrive in several already sizeable sedges and join a great spiralling vortex, as
though a vast whirlwind has been caught and rendered into a slow and graceful ballet; a
choral dance at once aware of, and patiently awaiting, the arrival of all its choreuts; for only
then do they stream out; first one, then another, the trickle becoming a flood that grows and
spreads as the vortex dissolves and the vast sedge soars south-east, deep into Anatolia.
It is easy to see how the periodicity of the birds’ arrivals and departures could become
significant markers of the year’s transitions - marking the elapse of time - one partakes in a
great ritual simply by observing them; for in an unfathomable past their carefully orchestrated
dance became the exemplar of one of the most universally attested dance forms, the archaic
Crane Dance.
A mirror of the natural world, the dance enacted our most aspirational social and spiritual
From the nine thousand year old Neolithic site of Catalhoyuk, situated in the water-rich
Konya basin, to this day a wintering haven for these great sedges; the perforated wing bones
of the Common Crane (or Grus Grus) attest to their having been worn as part of a costume,
almost certainly to celebrate a dance that mimicked the bird’s graceful and complex mating
ritual wherein humanity and deity merged. Such are the unanticipated continuities of culture,
the dance continues to be celebrated today, called the ‘turna semahi’ - the ‘Crane Dance’,
even its name remains unchanged as does its function; to refresh the communal and spiritual
life of a people, in this case the heterodox Alevi, the inheritors, and preservers, of some of
As cultural exemplars, cranes were deeply implicated in the origins of writing, and therefore
of literacy more generally. In his Fabulae, Hyginus records the tradition that Hermes devised
the alphabet after watching a formation of Cranes in flight1; but such is the porosity of
identities in myth, their cultural associations reach far deeper than such fragments of tradition
I first read about that obscure artefact, the ‘Crane Bag’, in Robert Graves’ erudite and eclectic
essay of that name2. Tradition affirms that the ‘bag’ was made from the skin of a Crane, and
held the sea god’s most precious possessions; but such was its unstable nature that,
When the sea was full, its treasures were visible in the middle;
when the fierce sea was in ebb, the crane-bag in turn was empty.3
The elusiveness of these lines more than hints at the intangible nature of both the bag and its
contents. Graves interpreted it as a metaphor for a secret alphabet known only to oracular
priests and poets, one guarded by three Cranes; the clue – the ebb and flow of the sea that in
turn reveals and conceals the letters – acting as a metaphor for the sudden influx of poetic
inspiration, the burst of prophetic ecstasy, whose exultation allows the runes – the otherwise
intangible letters of a magical alphabet – to be seen and grasped; enabling them to be used;
whether to curse or to bless, or to induce visions of things lost, hidden or otherwise unseen.
The more familiar demotic alphabet, used for commerce, was first introduced to the West by
Kadmos, a Phoenician and archetypal representative of that star-guided people. Searching for
his sister, Europa, destiny drew Kadmos to the North Aegean island of Samothrace and there,
having entered an ancient complex of rites, he was initiated into the Kabiritic Mysteries, so-
named after the Great Goddess and her band of ecstatic followers, the Kabeiroi, who set the
grass alight when they danced. Conducted in a Pelasgian tongue, these rites were of such an
age that even in antiquity no one could understand the liturgy; and yet their sacrality, their
efficacy, remained untroubled. An inscription from the sacred sanctuary affirms that Isidorus,
an ‘epoptes’ – ‘one who sees’ – experienced first-hand the hierogamic vision, “their doubly
sacred light”.4
The rites owed their longevity to the fact that they were enacted through the medium of
dance, a dance whose performance never failed to invoke the sanctuary’s deities; though not,
as Proclus warns, before, “the emanations of chthonic demons become manifest”,5 for sacred
dance warps even as it creates the very fabric of ritual space. In his encomium, De saltatione,
who engage in the mysteries are popularly spoken of as ‘dancing them out.”6
Whilst Artemidorus of Ephesus in his Oneirocritica adduced that the choreuts who enact the
mysteries, “dream of a chorus of stars”;7 whose celestial movements confer, through the
mirror image of the dancer’s steps, the greater harmony of the Kosmos upon the Mystai.
Transposed to Kadmeian Thebes, we find one of the more curious traditions connected with
the rites, the improbable, ‘War between the Pygmies and Cranes’; an archaic theme whose
first literary attestation occurs in Homer’s Iliad,8 though for how many millennia the story
weaved its way back and forth across the Aegean’s sprawling archipelago, carried by
The Pygmies - ithyphallic, ugly and uncouth - stand in stark contrast to the Cranes who are
beset by these grotesque ‘little men’, so prone to acts of violence and cruelty. Are they
emblematic, perhaps, of a self-alienated humanity unable to live in peace and harmony with
either itself or with nature? The ‘pygmies’ are in need of healing, of redemption; and it was
the central task of the ancient Mysteries to provide this and restore the relationship between
NOTES
4 ‘an initiate, great-hearted, / he saw the doubly sacred light / of Kabiros in Samothrace’:
Isidorus, Samothracian initiate, cited in Dimitrova, N.M. (2008). Theoroi and Initiates in
Samothrace: The Epigraphical Evidence, 82.