DOI Page / Citation link:
https://doi.org/10.11588/diglit.4679#0130
104 III. HIERAPOLIS: THE HOLY CITY.
the temples (x®P« ^pd), and they in turn were succeeded by the Roman
emperors. It is quite probable and natural that a distinct agreement
was made in some or all cases with the priest of the temple, and
certain privileges and property and rights were guaranteed him. It
would be the easiest and most useful policy for the Greek kings to
secure in this way the support and goodwill of the priests. All this
was done at the expense of the uneducated native population ; but we
find in almost every case that the priesthood was in alliance with the
monarchs and tyrants, and opposed to anything like the Greek-city
sj'stem, which was likely to emancipate and educate the people.
Some signs remain that rents for lots of the temple-land were paid
to a hierotamias, who sometimes at least represented the interests of
the municipality. This seem to have been the case at Aizanoi \ where,
as we may suppose, part of the temple-land had been left to the priests
when the most of it was taken from them and converted into an
estate which we find long afterwards owned by the emperors (Hist.
Geogr. p. 177-8).
On all these points w7e must seek for evidence in each locality, as
we investigate its antiquities. It is probable that details varied in
different places; and we should avoid drawing universal conclusions
from single cases.
An interesting side of this religion was its connexion with the
healing art. The god was the Physician and the Saviour (Zurrjp,
Zcogodv) of his people2. He punished their faults and transgressions
by inflicting diseases on them ; and, when they were penitent, he
taught them how to treat and to cure their diseases3. Hence we found
that a school of medicine grew up round the hieron of Men Karou
(Ch. II § 7 c), and almost everywhere we find dedications to and wor-
ship of the god Asklepios. Such dedications to Greek gods occur in
bewildering variety. The worshipper appeals to the god on that side
of his manifold and all-powerful character which suits his special
needs; and, as all educated persons used Greek, each designated the
god. by the Greek name which seemed to suit his special case, and
express the reason that led him to seek for divine aid 4.
1 Wadd. 860. is both god of graves (§ 8) and of medi-
2 So, e.g., we find a deity, probably cine, nos. 95, 194.
Men, represented carrying a staff i The view taken by Boscher that
wreathed with a serpent, not unlike these various deities were all distinct
the staff of Asklepios, or accompanied conceptions with a different meaning
by a serpent. Sabazios is especially and origin (Men the moon, &c.) and
closely related to the serpent. that in later time they were confused
3 As the lord of life, the god both and mixed up (' verschmelzung des Men
gives it and takes it away: hence he mit Mithras, Attis, Sabazios, Asklepios,
the temples (x®P« ^pd), and they in turn were succeeded by the Roman
emperors. It is quite probable and natural that a distinct agreement
was made in some or all cases with the priest of the temple, and
certain privileges and property and rights were guaranteed him. It
would be the easiest and most useful policy for the Greek kings to
secure in this way the support and goodwill of the priests. All this
was done at the expense of the uneducated native population ; but we
find in almost every case that the priesthood was in alliance with the
monarchs and tyrants, and opposed to anything like the Greek-city
sj'stem, which was likely to emancipate and educate the people.
Some signs remain that rents for lots of the temple-land were paid
to a hierotamias, who sometimes at least represented the interests of
the municipality. This seem to have been the case at Aizanoi \ where,
as we may suppose, part of the temple-land had been left to the priests
when the most of it was taken from them and converted into an
estate which we find long afterwards owned by the emperors (Hist.
Geogr. p. 177-8).
On all these points w7e must seek for evidence in each locality, as
we investigate its antiquities. It is probable that details varied in
different places; and we should avoid drawing universal conclusions
from single cases.
An interesting side of this religion was its connexion with the
healing art. The god was the Physician and the Saviour (Zurrjp,
Zcogodv) of his people2. He punished their faults and transgressions
by inflicting diseases on them ; and, when they were penitent, he
taught them how to treat and to cure their diseases3. Hence we found
that a school of medicine grew up round the hieron of Men Karou
(Ch. II § 7 c), and almost everywhere we find dedications to and wor-
ship of the god Asklepios. Such dedications to Greek gods occur in
bewildering variety. The worshipper appeals to the god on that side
of his manifold and all-powerful character which suits his special
needs; and, as all educated persons used Greek, each designated the
god. by the Greek name which seemed to suit his special case, and
express the reason that led him to seek for divine aid 4.
1 Wadd. 860. is both god of graves (§ 8) and of medi-
2 So, e.g., we find a deity, probably cine, nos. 95, 194.
Men, represented carrying a staff i The view taken by Boscher that
wreathed with a serpent, not unlike these various deities were all distinct
the staff of Asklepios, or accompanied conceptions with a different meaning
by a serpent. Sabazios is especially and origin (Men the moon, &c.) and
closely related to the serpent. that in later time they were confused
3 As the lord of life, the god both and mixed up (' verschmelzung des Men
gives it and takes it away: hence he mit Mithras, Attis, Sabazios, Asklepios,