The Bronze Age Connections of Lakodaemon.
Have you ever wondered how and why I chose the name Lakodaemon, ( not to be confused with the the more widely known Lacedaemon ).
I felt that, you, the reader, deserve a fuller explanation as to the meaning of this Title.
Lakodaemon is a composite name I derived from two words, Lako and Daemon.
The earliest attested term referring to Lacedaemon is the Mycenaean Greek ra-ke-da-mi-ni-jo, “Lacedaimonian”, written in Linear B syllabic script and transliterated as Λακεδαιμόνιος (Lakedaimonios) in the Greek alphabet.
The prehistory of Sparta is difficult to reconstruct because the literary evidence is far removed in time from the events it describes and is also distorted by oral tradition. However, the earliest certain evidence of human settlement in the region of Sparta consists of pottery dating from the Middle Neolithic period, found in the vicinity of Kouphovouno some two kilometres south-southwest of Sparta. These are the earliest traces of the original Mycenaean Spartan civilisation, as represented in Homer’s Iliad.
In Greek mythology, Lacedaemon was a son of Zeus by the nymph Taygete. He married Sparta, the daughter of Eurotas, by whom he became the father of Amyclas, Eurydice, and Asine. He was king of the country which he named after himself, naming the capital after his wife. He was believed to have built the sanctuary of the Charites, which stood between Sparta and Amyclae, and to have given to those divinities the names of Cleta and Phaenna. A shrine was erected to him in the neighborhood of Therapne.
Daemons are good or benevolent nature spirits, beings of the same nature as both mortals and gods, similar to ghosts, chthonic heroes, spirit guides, forces of nature or the gods themselves (see Plato’s Symposium).
On the basis of Hesiod‘s myth, however, what did gain currency was for great and powerful figures to be honoured after death as a daimon…” Daimon is not so much type of quasi-divine being, according to Burkert, but rather a non-personified “peculiar mode” of their activity.
In Hesiod’s Theogony, Phaeton becomes an incorporeal Daimon, but, for example, the ills released by Pandora are deadly gods, Keres, not daimones.
From Hesiod also, the people of the Golden Age were transformed into daimones by the will of Zeus, to benevolently serve mortals as their guardian spirits; “good beings who dispense riches…[nevertheless], they remain invisible, known only by their acts”.
The daimon of venerated heroes, were localized by the construction of shrines, so as not to restlessly wander, and were believed to confer protection and good fortune on those offering their respects.