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

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Appendix L

oracles ' (ib. 26). The fame of Glykon spread to Italy and made a sensation at
Rome (ib. 30 ff.). Mysteries were instituted with hierophants, daidouchoi, and
a full ceremonial lasting three days (ib. 38 ff.). Alexandras even petitioned the
emperor that new coins might be struck with an obverse design of Glykon and
a reverse of himself bearing the stimmata of Asklepios and the harpe of Perseus
(ib. 58). The whole narrative is sufficiently amazing. But perhaps more amazing
still is the fact that much collateral evidence can be quoted in its support.
Copper coins of Abonou Teichos from the reigns of Antoninus Pius, Lucius
Verus, Geta, Severus Alexander, Gordianus Pius, and Trebonianus Gallus repre-
sent the new-fangled god as a snake with a more or less human face (Brit. Mus.
Cat. Coins Pontus, etc. p. 83 pi. 19, i=my fig. 928, Waddington—Babelon —
Reinach Monn. gr. d'As. Min. i. 129 ff. pi. 17, 12, 13, 16 ( = my fig. 929), 19
with legend TAYKflN, cp. pi. 17, 20, 21, 22, Head Hist. num.% p. 505).
Coppers of Nikomedeia in Bithynia struck by Caracalla and Maximus give
the snake a definitely human head (M. Dumersan Description des medailles
antiques dn cabinet de feu M. Allier de Hauteroche Paris 1829 p. 70 pi. 11, 10,
Brit. Mus. Cat. Coins Pontus, etc. p. 187 no. 48, Waddington—Babelon—
Reinach Monn. gr. d'As. Min. i. 513, 545 pi. 94, I2 = my fig. 93c, pi. 94, 13 f.,

Fig. 928. Fig. 929. Fig. 930.

562 pi. 97, 14). Amulets appear to confuse him with the Khnemu-snake (supra i.
357 n. 4, W. Drexler in Roscher Lex. Myth. ii. 1258 ff., cp. for Egyptian snake-
worship in general T. Hopfner Der Tierkult der alten Agypter nach dengriechisch-
rb?nischen Berichte7iundden ivichtigeren Denkmalern(Denksc]ir. d. Akad. Wien
1913 ii Abh.) Wien 1913P. 136 ff.). Thus an agate in the Behr collection showed
Kbnemu as a lion-headed snake, with a radiate crown, accompanied by several
inscriptions—XNOVBIC in the field, TAVKOONA in front, IA 03 beneath, and
a magical formula on the other side of the stone (F. Lenormant Description
des medailles et antiquites composantes le cabi?iet de M. le baron Behr Paris
1857 p. 228 no. 76, id. in the Gaz. Arch. 1878 iv. 183, E. Babelon in the Rev.
Num. iv Serie 1900 iv. 28 fig. 6). Again, a red jasper in the Sorlin-Dorigny
collection at Constantinople has Asklepios standing with a raven (?) behind his
shoulder and a human-headed or lion-headed snake before him (F. Lenormant
' Un monument du culte de Glycon ' in the Gaz. Arch. 1878 iv. 179 ff. with fig.,
E. Babelon in the Rev. Num. iv Serie 1900 iv. 27 f. fig. 5). Two inscriptions
from Apulum (Carlsburg) prove that the cult of Glykon reached Dacia (Corp.
inscr. Lat. iii no. 1021 = Dessau Inscr. Lat. sel. no. 4079 Glyconi | M. Ant. |
Onesas | iusso dei | 1. p., Corp. inscr. Lat. iii no. 1022 Gl(y)co j M. Aur. |
Theodo|tus iusjso dei p.). A third inscription found at Blatsche between Skoupoi
(Uskub) and Stoboi associates the beast with the false prophet (Corp. inscr.
Lat. iii Suppl. no. 8238 = Dessau Lnscr. Lat. sel. no 4080 Iovi et Iunojn. [et]
Draccojn. et Draccejnae et Ale|xandroEpijtynchanus [C. | F]uri Octavi[ani] | c. v.