Cook, Arthur B.: Zeus: a study in ancient religion (Band 1): Zeus god of the bright sky (Cambridge, 1914)

604 The Bull and the Sun in Syria

In conclusion it may be pointed out that Sandas, though
essentially a god of fertility, was also in Hellenistic times con-
nected with the sun1. The eagle on his pyramid was presumably
solar, for, as Monsieur R. Dussaud has proved, the king of birds
had constantly this significance in Levantine art of the Graeco-
Roman age2. To cite but one example: a bronze brought from
Nizib by Monsieur L. de Contenson (fig. 475)3 shows a splendid
eagle on a discoid base, which bears the name Helios and probably
represents a sacred stone, perhaps that of Emesa4. Again, the
eight-rayed star that appears on the coins besides the flower-holding
Sandas5 may also fairly be reckoned as a solar symbol.

(6) Zeus Dolichaios and Iupiter Dolichenus.

Zeus Dolichaios* or Dolochenos'', better known as Iupiter
Dolichenus*, furnishes another example of a Hittite god surviving
into the Graeco-Roman age. He seems to have been originally
akin to, or even one with, the Hittite father-god9, though—as we
shall see—he bears some resemblance to the Hittite son-god also. In
the central scene of the rock-carvings near Boghaz-keui (fig. 4/6)10

1 Various scholars from F. Creuzer (Symbolik und Mythologies Leipzig and Darmstadt
1840 ii. 490, 634) to W. Wright {The Empire of the Hitiites2 London 1886 pp. 181, 186
n. 1) have held that Sandas was from the first a sun-god (see O. Hdfer in Roscher Lex.
Myth. iv. 330).

2 R. Dussaud in the Rev. Arch. 1903 i. 134 ff. = id. Azotes de mythologie syrienne Paris
1903 pp. 15—23 ('L'aigle symbole du dieu solaire'), supra pp. 191 fig. 138, 206 fig. 150,
305 % 237, 341 n. 7, p. 565 fig. 432.

3 R. Dussaud in the Rev. Arch. 1903 i. 141 f. fig. 9 = id. Notes de mythologie syrienne
Paris 1903 p. 22 f. fig. 9. The bronze, inclusive of the base, is o'iom high.

4 Id. ib. Additions et Corrections p. (67).

5 Brit. Mas. Cat. Coins Lycaonia, etc. p. 179 pi. 33, 1, Imhoof-Blumer and O. Keller
Tier- und Pflanzenbilder auf Miinzen und Gemmen Leipzig 1889 P* 7° P^- I2> 7 ( = my
fig. 463).

6 Steph. Eyz. s.v. AoXlxv- 7 Arch.-ep. Mitth. 1891 xiv. 37.

8 The most complete monograph on Iupiter Dolichenus is A. H. Kan De Iovis
Dolicheni cultu Groningae 1901 pp. 1—109. See also Custos Seidl ' Uber den Dolichenus-
Cult' in the Sitzungsber. d. kais. Akad. d. Wiss. in Wien Phil.-hist. Classe 1854 xii.
4—90 pis. 1—6, id. ib. xiii. 233—260 pis. 1 f., suppl. pi. if., E. Meyer in Roscher Lex.
Myth. i. 1191 ff., Overbeck Gr. Kunstmyth. Zeus p. 271 f., S. Reinach in Daremberg—
Saglio Diet. Ant. ii. 329—332, F. Cumont in Pauly—Wissowa Real-Enc. v. 1276—1281,
and Gruppe Gr. Myth. Rel. p. 1583 n. 3.

9 Kan<7/).aV.p.2ff. 'Jupiter autemDolichenusidemestacdeussummusHittitarum.' Etc.
^° L. Messerschmidt Corpus inscriptionum Hettiticarum Berlin 1900 p. 21 ff. pi. 27, B,

pi. 29, 9—11, J. Garstang The Land of the Hitiites London 1910 p. 214 pi. 65 f. with
bibliography ib. p. 396. The central scene appears to represent the union of the Hittite
father-god at the head of the left-hand procession with the Hittite mother-god and her
son at the head of the right-hand procession. The father-god, who stands on the bowed
heads of two attendants, wears a high head-dress, a short tunic, and shoes with upturned
toes. He carries a mace in his right hand and an emblem of uncertain significance