Cook, Arthur B.: Zeus: a study in ancient religion (Band 3,1): Zeus god of the dark sky (earthquake, clouds, wind, dew, rain, meteorits): Text and notes (Cambridge, 1940)

Hephaistos and Athena

233

Hephaistos with the earth-goddess Lemnos1(fig. i52)2,c°nsummated

1 Steph. Byz. s.v. At)/j.i>os (cited supra p. 191 n. o) asserts—perhaps on the authority
of Hekataios (H. Diels in Hermes 1887 xxii. 442, Gruppe Gr. Myth. Rel. p. 225 n. 15)—
that maidens used to be sacrificed to this y.eyaki) debs. Since Aristophanes in his Ltmniai
MS. 8 {Frag, com. Gr. ii. 1100 Meineke) ap. Phot. lex. s.v. p.eydXrji' 6e6», cp. Hesych.
s-v. /xeydXri debs, uses precisely the same phrase of the Thracian Bendis, who is often
Hellenised as Artemis (e.g. supra ii. 115, 501), it seems highly probable that the Lemnian
goddess was in historic times regarded as a form of Artemis and that goats had come to be
substituted for her girl-victims. This at least would account for the persistent tradition of
goat's blood mixed with Lemnian earth and for the goat as the sacred seal of the local
Artemis.

Moreover, an exact parallel may be found in the story of Embaros who, after promising
to sacrifice his daughter to Artemis Mounychia, substituted a she-goat clad in the daughter's
garments (supra i. 711 n. 9). This is indeed more than a mere parallel. Since Embaros
was the reputed founder of the sanctuary of Artemis Mounychia (Pausanias the lexico-
grapher ap. Eustath. in II. p. 331, 25 ff. 6 5' avrbs Ylavo-avlas ioropet ko.1 two. "Ep.fiapov
^wi ei>xrj o-oiptaaadai. iSpvaaro yap, rp-qat, Mowi/^as 'Apr^uiSos lepbv • dpKrov be yevop-ivqs
airy Kal virb'h.9t]vaiwv avaipe6eia~t)%, Xoi/i6s eireyevero, ov awaWayijv 6 Oebs expv<Tf-Vorlcr€'''
e' Tis rrjv Bvyaripa dvaei tt; 'Aprl/xibt, Bdpos Si rj "Efifiapos VTrooxbp.epos ovtw iroi^ireic ^7ri
TV tt)v itpwavvt)v to yevos avrov bio. filov ?xeI1,i StaKoa/xriaas tt\v Bvyarepa, airriv fiev
"■nt'KpvTpev ev dSiiry, alya be effBrin Koofnfi<xas (is tt]v vvyartpa idvaev. &8ev eh irapoiplav,
PVcrl, vepi(aTT) '"Efiflapos el,' rovriari vovvexvs, <ppbi>ip.os), who stood in the closest relation

Fig. 148.

to the Thracian Bendis (supra ii. 115), it seems likely that he came from the Thracian
area. And, if so, his name £mbaros may well be the would-be Greek form taken by
a name really akin to Imbros. A mountain in Kilikia Tracheia was called Imbarus (Plin.
Hat. hist. 5. 93), and A. Fick Vorgriechische Ortsnamen Gottingen 1905 p. 55 a propos of
■tmbrasos writes: '"lfifjp- ist ein echt karisches Namenwort, wie schon G. Mfeyer in the
Beitrage zur kunde der indogermanischen sprachen 1886 x. 193, comparing however imber,
JVpos, etc.] erkannte, und [P.] Kr[etschmer Einleitung in die Geschichte der Griechischen
Sprache Gottingen 1896 p.] 358 [f.] weiter belegt; wir entnehmen daher "I/ifipos Gebirg
Un<l Kastell in Karien, die Insel Imbros, "lp.fipa.nos der karische Hermes und die karischen
^rsonennamen "Ifijipao-aa, "I/xpapo-is und 'IpL^dptjXbos. Auch in lykischen Personen-, doch
nicht Ortsnamen weist Kr. a. a. o. das Element 'lM(Sp- nach.'

The further parallel between the sacrifice of Embaros' daughter (bear killed, girl
Condemned, goat substituted) and that of Iphigeneia (girl condemned, deer or bear (schol.
Aristoph. Lys. 645, el. mag. p. 748, 2 f.) or bull (et. mag. p. 748, 3 f.) substituted) is of
course obvious.

I figure five imperial bronze coins of Hephaistia. Of these, the first two are from
asts of unpublished specimens now in the British Museum. One has obv. H4>AIC
TlEnN bust of Hephaistos to right, with slight beard, ptlos, and chitdn over one
shoulder; rev. Athena, helmeted, standing to left with Nike in right hand, spear in left
(fig- 148). The other has obv. bust of Hephaistos to right, with full beard, ptlos, and