DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.4376#0049
HISTORY OF CARIA. 33
most ancient temple of Zeus Stratios. This deity-
was represented under an archaic type, with the
battle-axe, labrys, on his shoulder, which, as has
been already noticed, was won in battle from the
Lydians. A sacred way led from Mylasa to this
temple for a length of sixty stadia; it was fre-
quented by worshippers from all the country round,
and the most distinguished inhabitants of Mylasa
were chosen as priests for life of Zeus Labrandenos.
It has been already remarked that Labranda was
probably, like Chrysaorium, the centre of a con-
federacy of native villages or komce. It was here
that the Carians rallied after their first defeat by
the Persians under Darius at the Marsyas.
The importance attached to the worship of indi-
genous deities at Mylasa, shows that the Carian
rather than the Hellenic element predominated in
the population.
At the period when we first hear of Hekatom-
nus, the Persian empire had fallen into a state
may be inferred by a comparison of the passage in Pausanias, viii.
10, § 3, with one from Athenseus, ii. p. 42, A.
In the first of these passages it is stated that in the temple of
Zeus Osogo at Mylasa, a salt spring burst forth, as at the Acropo-
lis at Athens, and in the temple of Poseidon Hippios, in Arcadia.
Athenseus, on the other hand, recounts the same prodigy in refer-
ence to the temple of Zeus Poseidon in Caria ; by which it is to be
presumed that he meant the same deity as Pausanias alludes to.
On the copper coins of Mylasa occurs the symbol of the labrys,
terminating in a trident at one end and in a crab at the other';
which may indicate the Neptunian character of the Zeus Osogo, as
Jahn supposes ; or, perhaps, the fusion of' the two types of Zeus
Stratios and Zeus Osogo into one, according to a system, of amal-
gamation common in the Roman period.
D
\
most ancient temple of Zeus Stratios. This deity-
was represented under an archaic type, with the
battle-axe, labrys, on his shoulder, which, as has
been already noticed, was won in battle from the
Lydians. A sacred way led from Mylasa to this
temple for a length of sixty stadia; it was fre-
quented by worshippers from all the country round,
and the most distinguished inhabitants of Mylasa
were chosen as priests for life of Zeus Labrandenos.
It has been already remarked that Labranda was
probably, like Chrysaorium, the centre of a con-
federacy of native villages or komce. It was here
that the Carians rallied after their first defeat by
the Persians under Darius at the Marsyas.
The importance attached to the worship of indi-
genous deities at Mylasa, shows that the Carian
rather than the Hellenic element predominated in
the population.
At the period when we first hear of Hekatom-
nus, the Persian empire had fallen into a state
may be inferred by a comparison of the passage in Pausanias, viii.
10, § 3, with one from Athenseus, ii. p. 42, A.
In the first of these passages it is stated that in the temple of
Zeus Osogo at Mylasa, a salt spring burst forth, as at the Acropo-
lis at Athens, and in the temple of Poseidon Hippios, in Arcadia.
Athenseus, on the other hand, recounts the same prodigy in refer-
ence to the temple of Zeus Poseidon in Caria ; by which it is to be
presumed that he meant the same deity as Pausanias alludes to.
On the copper coins of Mylasa occurs the symbol of the labrys,
terminating in a trident at one end and in a crab at the other';
which may indicate the Neptunian character of the Zeus Osogo, as
Jahn supposes ; or, perhaps, the fusion of' the two types of Zeus
Stratios and Zeus Osogo into one, according to a system, of amal-
gamation common in the Roman period.
D
\