DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.14697#0338
Zeus Philios
ii73
Fowler conjectures that Iupiter himself was originally identified with the flesh,
the wine, and the bread consumed by his worshippers1.
It is possible, then, that the communion-feast of Zeus Philios approximated
to, and paved the way for, the agape or 'love-supper' of the early Christian
Church2. Nevertheless the evidence is indirect and by no means conclusive.
We shall be on surer, if lower, ground in returning to the cult-monuments of
Attike.
(2) Zeus Philios on the Attic coast, etc.
To the west of the Asklefiieion near the strand of Zea there appears to have
been a common sanctuary of Zeus Meilichios and Zeus Philiosz. Votive reliefs
from the site show the latter god in the same types (anthropomorphic and
theriomorphic) as the former.
On the one hand, a slab of Pentelic marble, found on the eastern slope of
Mounichia at a point two hundred paces from the sea, represents him (fig. 976)i
as a kingly personage enthroned towards the right with a sceptre (painted) in
his hand. He is approached by a woman and a girl—Mynnion and her daughter,
as we infer from the inscription added above in lettering of s. iv b.c. :
'[Mjynnion dedicated (this) to Zeus P/tilios5.'
A fragmentary relief of white marble, found later in the same locality, was clearly
of similar type6. On the left are seen the head of Zeus, his left shoulder, and his
left hand holding a sceptre. On the right a bearded man and a youthful figure
draw near with right hand raised in the attitude of adoration : behind them there
cj. manum) conveniunt per quoddam genus sacrifich, quod Iovi Farreo fit, in quo farreus
panis adhibetur ; nnde etiam confarreatio dicitur ; etc.
1 W. Warde Fowler The Religious Experience of the Roman People London 1911
p. 141 ' The cult-title [Parreus] should indicate that the god was believed to be immanent
in the cake of far, rather than that it was offered to him (so I should also take I. Dapalis,
though in later times the idea had passed into that of sacrifice, Cato, A'. A'. 132), and if
so, the use of the cake was sacramental.' A shrewd and scholarly verdict. Wissowa
Rel. Knit. Rom.2 p. 119 'die heilige Handlung gilt dem Juppiter, welcher von dem zur
Anwendung kommenden farreitm libum den Beinamen Farreus erhalt' is inadequate.
B. J. Polenaar on Gaius inst. 1. 112 cp. Adorea as goddess of martial glory (Hor. od. 4.
4. 41) a farris honore (Plin. nat. hist. 18. 14) : but the derivation of the word from ador,
though assumed by the ancients, is doubtful or worse (see F. Stolz in the Indogermanische
Porschungen 1899 x. 74 f., Walde Lat. etym. W'6rterb.% p. 13 s.v. 1 adoria').
2 On the Christian ayairai consult A. Kestner Pie Agape oder dergeheime Weltbund der
Christen Jena 1819, E. H. Plumptre in Smith—Cheetham Pict. Chr. Ant. i. 39 ft.,
R. St. J. Tyrwhitt ib. i. 625 ff., H. Leclercq in F. Cabrol Pictionnaire d''archiologie
chre'tienne et de lihirgie Paris 1907 i. 775—848, A. J. Maclean in J. Hastings Encyclo-
paedia of Religion and Ethics Edinburgh 1908 i. 166—-175.
3 Supra p. 1104.
4 R. Schone Griechische Reliefs Leipzig 1872 p. 53 f. no. 105 pi. 25, Friederichs—
Wolters Gipsabgiisse p. 370 no. 1128, Einzelaufnahmen no. 1247, 2 with Text v. 22 by
E. Lowy, Svoronos Ath. Nationalmus. p. 354 f. no. 1405 pi. 59 ( = my fig. 976), Reinach
Rip. Reliefs ii. 362, 7 (wrongly described ib. p. 363 as 'Hommage a Zeus Meilichios').
Height o"2 2m, breadth o'2im.
5 Corf inscr. Att. ii. 3 no. 1572 [M]Y N N I 0 N A11 <t> I Al HIA N E0[H K E N] -
\W\vvviov Ad $i\twt ai>e6[7]K€v~\.
B I. C. Dragatses in the 'E0. 'Ap%. 1885 p. 89^ no. b', Svoronos Ath. Nationalmus.
p. 355. Height o-i6m, breadth o"3om.
ii73
Fowler conjectures that Iupiter himself was originally identified with the flesh,
the wine, and the bread consumed by his worshippers1.
It is possible, then, that the communion-feast of Zeus Philios approximated
to, and paved the way for, the agape or 'love-supper' of the early Christian
Church2. Nevertheless the evidence is indirect and by no means conclusive.
We shall be on surer, if lower, ground in returning to the cult-monuments of
Attike.
(2) Zeus Philios on the Attic coast, etc.
To the west of the Asklefiieion near the strand of Zea there appears to have
been a common sanctuary of Zeus Meilichios and Zeus Philiosz. Votive reliefs
from the site show the latter god in the same types (anthropomorphic and
theriomorphic) as the former.
On the one hand, a slab of Pentelic marble, found on the eastern slope of
Mounichia at a point two hundred paces from the sea, represents him (fig. 976)i
as a kingly personage enthroned towards the right with a sceptre (painted) in
his hand. He is approached by a woman and a girl—Mynnion and her daughter,
as we infer from the inscription added above in lettering of s. iv b.c. :
'[Mjynnion dedicated (this) to Zeus P/tilios5.'
A fragmentary relief of white marble, found later in the same locality, was clearly
of similar type6. On the left are seen the head of Zeus, his left shoulder, and his
left hand holding a sceptre. On the right a bearded man and a youthful figure
draw near with right hand raised in the attitude of adoration : behind them there
cj. manum) conveniunt per quoddam genus sacrifich, quod Iovi Farreo fit, in quo farreus
panis adhibetur ; nnde etiam confarreatio dicitur ; etc.
1 W. Warde Fowler The Religious Experience of the Roman People London 1911
p. 141 ' The cult-title [Parreus] should indicate that the god was believed to be immanent
in the cake of far, rather than that it was offered to him (so I should also take I. Dapalis,
though in later times the idea had passed into that of sacrifice, Cato, A'. A'. 132), and if
so, the use of the cake was sacramental.' A shrewd and scholarly verdict. Wissowa
Rel. Knit. Rom.2 p. 119 'die heilige Handlung gilt dem Juppiter, welcher von dem zur
Anwendung kommenden farreitm libum den Beinamen Farreus erhalt' is inadequate.
B. J. Polenaar on Gaius inst. 1. 112 cp. Adorea as goddess of martial glory (Hor. od. 4.
4. 41) a farris honore (Plin. nat. hist. 18. 14) : but the derivation of the word from ador,
though assumed by the ancients, is doubtful or worse (see F. Stolz in the Indogermanische
Porschungen 1899 x. 74 f., Walde Lat. etym. W'6rterb.% p. 13 s.v. 1 adoria').
2 On the Christian ayairai consult A. Kestner Pie Agape oder dergeheime Weltbund der
Christen Jena 1819, E. H. Plumptre in Smith—Cheetham Pict. Chr. Ant. i. 39 ft.,
R. St. J. Tyrwhitt ib. i. 625 ff., H. Leclercq in F. Cabrol Pictionnaire d''archiologie
chre'tienne et de lihirgie Paris 1907 i. 775—848, A. J. Maclean in J. Hastings Encyclo-
paedia of Religion and Ethics Edinburgh 1908 i. 166—-175.
3 Supra p. 1104.
4 R. Schone Griechische Reliefs Leipzig 1872 p. 53 f. no. 105 pi. 25, Friederichs—
Wolters Gipsabgiisse p. 370 no. 1128, Einzelaufnahmen no. 1247, 2 with Text v. 22 by
E. Lowy, Svoronos Ath. Nationalmus. p. 354 f. no. 1405 pi. 59 ( = my fig. 976), Reinach
Rip. Reliefs ii. 362, 7 (wrongly described ib. p. 363 as 'Hommage a Zeus Meilichios').
Height o"2 2m, breadth o'2im.
5 Corf inscr. Att. ii. 3 no. 1572 [M]Y N N I 0 N A11 <t> I Al HIA N E0[H K E N] -
\W\vvviov Ad $i\twt ai>e6[7]K€v~\.
B I. C. Dragatses in the 'E0. 'Ap%. 1885 p. 89^ no. b', Svoronos Ath. Nationalmus.
p. 355. Height o-i6m, breadth o"3om.