Cook, Arthur B.: Zeus: a study in ancient religion (Band 2,1): Zeus god of the dark sky (thunder and lightning): Text and notes (Cambridge, 1925)

of the thunderbolt 773

springeth up from the divine splendour that belongeth to the nostrils of Ra,' and ib. 81 B :
' Hail, thou lotus, thou type of the god Nefer- Tern ! I am he who knoweth you, and I
know your names among the gods, the lords of the Underworld, and I am one of you.'
The vignette of version A is a lotos : that of veision B is a lotos-plant with a flower and
buds growing out of a pool of water, while from the flower springs a human head, the head
of the deceased (Goodyear op. cit. pi. 2, 9, E. A. Wallis Budge op. cit. i. 521 f.). Lotos-
flowers and -buds are represented as rising out of the mummy Osiris at Philai (Goodyear
op. cit. p. 19 fig. 1) and as connected in various ways with him at Denderah (Lanzone
op. cit. pis. 268, 292, E. A. Wallis Budge op. cit. ii. 131 ff. nos. 1, 23). Karystios of
Pergamon frag. 6 (Frag. hist. Gr. iv. 357 Miiller) ap. Athen. 684 E quotes from
Nikandros the statement that the flower called ambrosia sprang from the head of a statue
of Alexander in Kos : the flower in question was a species of lily (Nik. up. Athen. 681 B,
683 D : see further Class. Rev. 1906 xx. 377). Various divinities, divinised mortals, etc.
appear on coins with head surmounted by a lotos-flower (list in Rasche Lex. Num. iv.
1825), e.g. Zeus Sarapis (H. P. Weitz in Roscher Lex. Myth. iv. 366 f.) on a bronze coin
of Perinthos in Thrace (Mionnet Descr. de mid. ant. Suppl. ii. 397 no. 1161. Fig. 737 is
from a specimen of mine, formerly in the Pro we collection) and Antinoos on a bronze coin
of Alexandreia struck by Hadrian in 135 A.D. (Miiller—Wieseler Denkrii. d. alt. Kunst i.
94 pi. 70, 387 = my fig. 738, L. Dietrichson Antinoos Christiania 1884 p. 289 ff., G. Blum
' Numismatique d'Antinoos ' in the Journ. Lntern. d'Arch. Num. 1914 xvi. 53, 68 pi. 5,

F'g- 738- Fig. 739.

1 (Berlin). Cp. the lotos-wreath of Antinoos on a relief in the Villa Albani ( L. Dietrichson
op. cit. p. 189 no. 21 pi. 5, 12, L. Julius in Baumeister Denkm. i. 85 fig. 89, Friederichs—
Wolters Gipsabgiisse- p. 672 f. no. 1663, W. Helbig Fiihrer dnrch die offentlichen Samm-
lungen klassischer Altertiimer in Rom Leipzig 1913 ii. 424 f. no. 1872)). Gold and silver
pieces bearing the legend and types of the apotheosized Arsinoe ii Philadelphos represent
the reigning queen in a manner calculated to appeal alike to Egyptians and to Greeks.
The former would note the horn of Amnion curling round her ear and the lotos-flower
rising from her head. The latter would see but a braided tress of hair and the tip of the
royal sceptre ! (for examples vide ]. N. Svoronos in the Journ. Intern, d''Arch. Num. 1899
ii. 183 ff. pis. 8—ii, 1900 iii. 73 ff. pis. 2, 4, 5. Fig. 739 is from a decadrachm in my
collection).

Thirdly, the lotos was associated with the sun and solar deities. Horos is depicted as
a young child seated upon an opening lotos (E. A. Wallis Budge op. cit. i pi. 34, A. Erman
A Handbook of Egyptian Religion trans. A. S. Griffith London 1907 p. 26 fig. 33).
' When he rises in brilliance from the lotos, the whole world comes to life ' (H. Brugsch
Religion und Mythologie der alten Aegypter Leipzig 1885 i. 104, citing C. R. Lepsius
Ueber die Gbtter der 4. Elemente pi. 1, 1). Egyptian paintings of the infant sun thus
rising from the lotos are mentioned by Plout. de Is. et Os. 11, de Pyth. or. 12. At
Denderah a king offers Horos the lotos with the words : ' I offer thee the flower, which
was in the beginning, the glorious lily of the great water. Thou earnest forth from the
midst of its leaves in the town of Chmun (Hermopolis magna) and didst lighten the earth,