DOI Page / Citation link:
https://doi.org/10.11588/diglit.14697#0112
Appendix B
mountain-town Tdpyapos (Steph. Byz. s.v. Tdpyapa, et. ma*, p. 221, 26 f. L. BiArchner
in Pauly—Wissowa Real-Enc. vii. 757 f. cp. Gargissa some 33 kilometers to the north-
east of it). Mt Ide in general was an important centre for the cult of Kybele (A. Rapp in
Roscher Lex. Myth. ii. 1653, W. Drexler id. ii. 2859, O. Jessen in Pauly—Wissowa
Real-Enc. ix. 864 f., Schwenn ib. xi. 2287), who as M77T77/5 T5ct£a (first in Eur. Or. 1453),
Mater Idaea, was worshipped far and wide throughout the Roman empire (H. Graillot
Le culte de Cybele Mere des dieux a Rome et dans F empire romain Paris 1912 Index p. 582
s.v. 'Ida (mont)'). But Gargaron in particular was connected rather with the myth and
ritual of Zeus. It was on the height of Gargaron that Here found Zeus the cloud-gatherer
(II. 14. 292 f., cp. 352) and enticed him into the famous dalliance (supra i. 154). It was
there that Apollon and Iris saw him sitting in the midst of a fragrant cloud (II. 15. 152 f.).
There in Homeric days Zeus had a precinct and altar (//. 8. 47 ff. "18-qv 8' luavev iroXvirl-
ba.k<x, p.7jripa dr/pQv, \ Tdpyapov 'ivda Si oi rip,evos /3w/x6s re dvqeis. | tlvd' irnrovs 'iarrjae
iraTrjp dvSpQv re 6e/2v re \ Xvaas ii; dxiuv, Kara 8' rjipa ttovXvv 'ixevev- I aiirbs 8' iv Kopv(prjcn
KaOi^ero KvSei yaiwv, \ elaopotov Tpiiiov re ttoXlv koli vrjas 'AxaiQv), on which as on the top
of Troy Hektor used to burn for him the thigh-pieces of oxen (//. 22. 169 ff. e/iw 5'
6Xo(pvperai TjTop I "E/cropos, os pioi TroXKd fioiiv eirl p-r/pC 'iarfev \ "\Sr\s iv Kopvcprjcri TroXvTrrvxov,
dXXore 8' avre \ iv ivbXei aKpordrrj). For the altar was served by those who claimed to be
akin to Zeus and to have his blood running in their veins (Aisch. Niobe frag. 162 Nauck2
ap. Plat. remp. 391 E, cp. Strab. 580, Loukian. Dem. enc. 13, oi dewv dyxio-rropoi \ oi Zrivbs
iyyvs, wv /car' '\8aiov irdyov | Aibs irarpLpov /3up.bs iar iv aidepi, | kovttio acpiv i^irrpXov
alpa Saipovcov). Gargaros, eponym of the town, was the son of Zeus (Steph. Byz. s.v.
Ydpyapa-... u>vop,do~8ri 8' drrb Tapydpov rod Atbs, rod in r-qs AapLacrrjs iv Qeo-aaXia = et. mag.
p. 221, 31 f. (hvbpaarai 8e drrb Tapydpov rod Alos, tos Sr/Xol ~Svp.<pios (leg. "Svpxpis) b (pCXbaocpos
(Nymphis frag. 10 (Frag. hist. Gr. iii. 14 Midler)), ovtojs 'T.wa<fipbSiros iv vwop.vrifj.aTi 8'
TXidoos, irapari.dip.evos KXetrapxov AiyLvr\rr\v Xe£iKoypd<pov). And Onetor, priest of Zeus
'ISalos, was 'honoured as a god' by the Trojans (II. 16. 604 f. 'Ovrjropos, 5s Aids ipevs \
'ISaiov irirvKro, debs 8' cos rlero 8f)p.ip). Epicharmos in his Troes made one of his characters
pray to the Zeus of Gargara (Epicharm. frag. 130 Kaibel ap. Macrob. Sat. 5. 20. 5 Zei)s
dva^, dv' &Kpa (avaa8av cod. G. Kaibel cj. dv' aKpa. F. G. Schneidewin cj. dv' "ISav)
valwv Tapydpwv (so A. Meineke for yapyapa cod.) dydvviipa). Quintus Smyrnaeus did the
same in the case of Priam (Quint. Smyrn. 1. 184 f. eiixer' is iepbv aiirv rerpap.p.evos
'ISaioio I Trrjvbs, 3s*TXiov aiev eois imSipKerai ocraois); for which he had good Homeric
authority, since Hekabe bade Priam, when he set out for the hut of Achilles, pour a
libation and offer a prayer to Zeus TSctios (//. 24. 287 rrj, airetcrov Ad -warpi, nai evxeo
oiKaS' inio-daL k.t.X., 290 f. dXX' evxeo &i f iireira KeXaivecpii Kpoviwvi \ 'ISaicp, bs re TpoirjV
Kara naaav bparai, k.t.X.), and Priam took her advice (II. 24. 306 ff. evxer iireira crrds
p.io~ip 'ipKe'C, Xe;/3e Se olvov | ovpavbv eiaavibdiv, /cat <pwvqo~as iiros TjvSa' \ 'Zed rrdrep,"Y8r\dev
pieSitcv, k.v8io~re p.iyiffre, | 56s p.' is 'A%tXX7)os (pikov iXdelv -r)8' i\eeivov, | wip-if/ov 8' oitcvbv,
raxvv ayyeXov,' k.t.X.). Virgil and the pseudo-Plutarch associate the cult of Zeus 'ISaios
with that of the Phrygian mother-goddess (Verg. Aen. 7. 139 f. Idaeumque Iovem
Phrygiamque ex ordine Matrem | invocat (sc. Aeneas), Plout. de fltiv. 13. 3 wapaKeirai 5'
avrip (sc. rep ^KapiavSpcp) bpos' ISrj, rb irpbrepov Si ihcaXeiro Tdpyapov ottov Albs Kal ~Mr;rpbs
Oeiov [3wpol rvyxdvovaiv). Lastly, writers of the Graeco-Roman age treat Gargaron as an
appropriate background for the myth of Ganymedes (Loukian. dial. deor. 4. 2, Charid. 7)
or that of Paris (Ov. her. 16. 107 f., Loukian. dial. deor. 20. 1).
Imperial bronze coins of Ilion, struck by Faustina Iunior (H. von Fritze in W. Ddrpfeld
Troja und Ilion Athens 1902 ii. 490 f., 517 pi. 63, 65) and Iulia Domna (fig. 842 from a
specimen in my collection), have as reverse type Zeus sitting, with a long sceptre in his
right hand and the cult-image of Athena 'iXids in his left, accompanied by the honorific
formula AIA IAAION IAI6IC. W. Kubitschek ' Heroenstatuen in II ion' in the
Jahresh. d. oest. arch. Inst. 1898 i. 187 suggests that the coin is one of a series struck by
Commodus and his successors to commemorate certain statues of gods and heroes, from
which at least three inscribed bases are extant. Accordingly G. F. Hill A Handbook of
Greek and Roman Coins London 1899 p. 186 n. 3 would complete the formula by supplying
mountain-town Tdpyapos (Steph. Byz. s.v. Tdpyapa, et. ma*, p. 221, 26 f. L. BiArchner
in Pauly—Wissowa Real-Enc. vii. 757 f. cp. Gargissa some 33 kilometers to the north-
east of it). Mt Ide in general was an important centre for the cult of Kybele (A. Rapp in
Roscher Lex. Myth. ii. 1653, W. Drexler id. ii. 2859, O. Jessen in Pauly—Wissowa
Real-Enc. ix. 864 f., Schwenn ib. xi. 2287), who as M77T77/5 T5ct£a (first in Eur. Or. 1453),
Mater Idaea, was worshipped far and wide throughout the Roman empire (H. Graillot
Le culte de Cybele Mere des dieux a Rome et dans F empire romain Paris 1912 Index p. 582
s.v. 'Ida (mont)'). But Gargaron in particular was connected rather with the myth and
ritual of Zeus. It was on the height of Gargaron that Here found Zeus the cloud-gatherer
(II. 14. 292 f., cp. 352) and enticed him into the famous dalliance (supra i. 154). It was
there that Apollon and Iris saw him sitting in the midst of a fragrant cloud (II. 15. 152 f.).
There in Homeric days Zeus had a precinct and altar (//. 8. 47 ff. "18-qv 8' luavev iroXvirl-
ba.k<x, p.7jripa dr/pQv, \ Tdpyapov 'ivda Si oi rip,evos /3w/x6s re dvqeis. | tlvd' irnrovs 'iarrjae
iraTrjp dvSpQv re 6e/2v re \ Xvaas ii; dxiuv, Kara 8' rjipa ttovXvv 'ixevev- I aiirbs 8' iv Kopv(prjcn
KaOi^ero KvSei yaiwv, \ elaopotov Tpiiiov re ttoXlv koli vrjas 'AxaiQv), on which as on the top
of Troy Hektor used to burn for him the thigh-pieces of oxen (//. 22. 169 ff. e/iw 5'
6Xo(pvperai TjTop I "E/cropos, os pioi TroXKd fioiiv eirl p-r/pC 'iarfev \ "\Sr\s iv Kopvcprjcri TroXvTrrvxov,
dXXore 8' avre \ iv ivbXei aKpordrrj). For the altar was served by those who claimed to be
akin to Zeus and to have his blood running in their veins (Aisch. Niobe frag. 162 Nauck2
ap. Plat. remp. 391 E, cp. Strab. 580, Loukian. Dem. enc. 13, oi dewv dyxio-rropoi \ oi Zrivbs
iyyvs, wv /car' '\8aiov irdyov | Aibs irarpLpov /3up.bs iar iv aidepi, | kovttio acpiv i^irrpXov
alpa Saipovcov). Gargaros, eponym of the town, was the son of Zeus (Steph. Byz. s.v.
Ydpyapa-... u>vop,do~8ri 8' drrb Tapydpov rod Atbs, rod in r-qs AapLacrrjs iv Qeo-aaXia = et. mag.
p. 221, 31 f. (hvbpaarai 8e drrb Tapydpov rod Alos, tos Sr/Xol ~Svp.<pios (leg. "Svpxpis) b (pCXbaocpos
(Nymphis frag. 10 (Frag. hist. Gr. iii. 14 Midler)), ovtojs 'T.wa<fipbSiros iv vwop.vrifj.aTi 8'
TXidoos, irapari.dip.evos KXetrapxov AiyLvr\rr\v Xe£iKoypd<pov). And Onetor, priest of Zeus
'ISalos, was 'honoured as a god' by the Trojans (II. 16. 604 f. 'Ovrjropos, 5s Aids ipevs \
'ISaiov irirvKro, debs 8' cos rlero 8f)p.ip). Epicharmos in his Troes made one of his characters
pray to the Zeus of Gargara (Epicharm. frag. 130 Kaibel ap. Macrob. Sat. 5. 20. 5 Zei)s
dva^, dv' &Kpa (avaa8av cod. G. Kaibel cj. dv' aKpa. F. G. Schneidewin cj. dv' "ISav)
valwv Tapydpwv (so A. Meineke for yapyapa cod.) dydvviipa). Quintus Smyrnaeus did the
same in the case of Priam (Quint. Smyrn. 1. 184 f. eiixer' is iepbv aiirv rerpap.p.evos
'ISaioio I Trrjvbs, 3s*TXiov aiev eois imSipKerai ocraois); for which he had good Homeric
authority, since Hekabe bade Priam, when he set out for the hut of Achilles, pour a
libation and offer a prayer to Zeus TSctios (//. 24. 287 rrj, airetcrov Ad -warpi, nai evxeo
oiKaS' inio-daL k.t.X., 290 f. dXX' evxeo &i f iireira KeXaivecpii Kpoviwvi \ 'ISaicp, bs re TpoirjV
Kara naaav bparai, k.t.X.), and Priam took her advice (II. 24. 306 ff. evxer iireira crrds
p.io~ip 'ipKe'C, Xe;/3e Se olvov | ovpavbv eiaavibdiv, /cat <pwvqo~as iiros TjvSa' \ 'Zed rrdrep,"Y8r\dev
pieSitcv, k.v8io~re p.iyiffre, | 56s p.' is 'A%tXX7)os (pikov iXdelv -r)8' i\eeivov, | wip-if/ov 8' oitcvbv,
raxvv ayyeXov,' k.t.X.). Virgil and the pseudo-Plutarch associate the cult of Zeus 'ISaios
with that of the Phrygian mother-goddess (Verg. Aen. 7. 139 f. Idaeumque Iovem
Phrygiamque ex ordine Matrem | invocat (sc. Aeneas), Plout. de fltiv. 13. 3 wapaKeirai 5'
avrip (sc. rep ^KapiavSpcp) bpos' ISrj, rb irpbrepov Si ihcaXeiro Tdpyapov ottov Albs Kal ~Mr;rpbs
Oeiov [3wpol rvyxdvovaiv). Lastly, writers of the Graeco-Roman age treat Gargaron as an
appropriate background for the myth of Ganymedes (Loukian. dial. deor. 4. 2, Charid. 7)
or that of Paris (Ov. her. 16. 107 f., Loukian. dial. deor. 20. 1).
Imperial bronze coins of Ilion, struck by Faustina Iunior (H. von Fritze in W. Ddrpfeld
Troja und Ilion Athens 1902 ii. 490 f., 517 pi. 63, 65) and Iulia Domna (fig. 842 from a
specimen in my collection), have as reverse type Zeus sitting, with a long sceptre in his
right hand and the cult-image of Athena 'iXids in his left, accompanied by the honorific
formula AIA IAAION IAI6IC. W. Kubitschek ' Heroenstatuen in II ion' in the
Jahresh. d. oest. arch. Inst. 1898 i. 187 suggests that the coin is one of a series struck by
Commodus and his successors to commemorate certain statues of gods and heroes, from
which at least three inscribed bases are extant. Accordingly G. F. Hill A Handbook of
Greek and Roman Coins London 1899 p. 186 n. 3 would complete the formula by supplying