DOI Page / Citation link:
https://doi.org/10.11588/diglit.4679#0164
138 IV. MOSSYNA, MOTELLA, DIONYSOPOLIS, ETC.
entails lasting impurity1. He who enters in violation of the rules
will find his sacrifice rejected by the god. No sacrifice may take
place except under the direction of the founder of the temple ; and if
he dies or is sick or unwell, no one can take his place unless the
founder has entrusted him with the duty. To pry into or meddle
with the god's affairs is an inexpiable crime2.
(f) The God as Sendee and Healer oe Disease. The chastise-
ment inflicted by the god was generally some disease. At Dionyso-
polis the god is generally represented as the chastiser; and as such
he is usually called by the Greek name Apollo. Apollo, as inflicting
and averting diseases (the one power implies the other), is familiar in
Greek religion from Homer downwards. In the Katakekaumene,
on the other hand, the god does not appear so prominently as at
Dionysopolis ; and the punishment is usually inflicted by the goddess
(so also sometimes at Dionysopolis, no. 53). ■ The disease constituting
the punishment is specified in some cases, generally by a relief repre-
senting the part affected; and where no part of the body is mentioned
as affected, Hogarth's suggestion that fever was the chastisement is
in accordance with the facets of the district (where any attack of
indigestion or other general affection is accompanied by marked
feverish symptoms) and highly probable.
(g) Sacred Animals. A sacred character was attributed to some
animals in the Anatolian religion. In no. 43 it is said that the goat
is sacred (Upos) and must not be used in the ordinary sacrifice (Ovcria),
the flesh of which was eaten. We may probably understand, as
Prof. Robertson Smith suggested to me, that the goat, as an animal
sacred to the god, was permitted only as an offering of the most
solemn kind, which was presented entire to the god; and that the
offence in no. 43 lay in sharing the flesh at the sacrificial feast. The
sacredness of the goat was inculcated in several ancient religions 3. It
was sacred to Dionysos and specially acceptable to him as a sacrifice:
Dionysos himself was in some places represented and worshipped in
the form of a young goat4. The goat appears often on coins of
1 But this regulation about murder is 2 ayv6s is not used in this inscription,
found only in one of the two versions only tzadapos and aw\S>s or 1177X17 777 yj/vxrj.
of his rules that Xanthos wrote. It i^CKua-KOjiai is the term for appeasing the
seems to be derived from Greek ideas, god's anger.
and not to belong to the Anatolian 3 Zingerle differs, see Addenda.
religion (though purification from mur- 4 See Preller Griech. Mythol. ed. Plew
der was needed in old Phrygian times, I 589 f, where Stephani Comptes Rendus
Herod. I 35). In Greece neither garlic 1869 p. 57, Eckhel Num. Vet. 249,
nor pork entailed impurity. Hesych. ipifaos, apa^iwrr/s are quoted.
entails lasting impurity1. He who enters in violation of the rules
will find his sacrifice rejected by the god. No sacrifice may take
place except under the direction of the founder of the temple ; and if
he dies or is sick or unwell, no one can take his place unless the
founder has entrusted him with the duty. To pry into or meddle
with the god's affairs is an inexpiable crime2.
(f) The God as Sendee and Healer oe Disease. The chastise-
ment inflicted by the god was generally some disease. At Dionyso-
polis the god is generally represented as the chastiser; and as such
he is usually called by the Greek name Apollo. Apollo, as inflicting
and averting diseases (the one power implies the other), is familiar in
Greek religion from Homer downwards. In the Katakekaumene,
on the other hand, the god does not appear so prominently as at
Dionysopolis ; and the punishment is usually inflicted by the goddess
(so also sometimes at Dionysopolis, no. 53). ■ The disease constituting
the punishment is specified in some cases, generally by a relief repre-
senting the part affected; and where no part of the body is mentioned
as affected, Hogarth's suggestion that fever was the chastisement is
in accordance with the facets of the district (where any attack of
indigestion or other general affection is accompanied by marked
feverish symptoms) and highly probable.
(g) Sacred Animals. A sacred character was attributed to some
animals in the Anatolian religion. In no. 43 it is said that the goat
is sacred (Upos) and must not be used in the ordinary sacrifice (Ovcria),
the flesh of which was eaten. We may probably understand, as
Prof. Robertson Smith suggested to me, that the goat, as an animal
sacred to the god, was permitted only as an offering of the most
solemn kind, which was presented entire to the god; and that the
offence in no. 43 lay in sharing the flesh at the sacrificial feast. The
sacredness of the goat was inculcated in several ancient religions 3. It
was sacred to Dionysos and specially acceptable to him as a sacrifice:
Dionysos himself was in some places represented and worshipped in
the form of a young goat4. The goat appears often on coins of
1 But this regulation about murder is 2 ayv6s is not used in this inscription,
found only in one of the two versions only tzadapos and aw\S>s or 1177X17 777 yj/vxrj.
of his rules that Xanthos wrote. It i^CKua-KOjiai is the term for appeasing the
seems to be derived from Greek ideas, god's anger.
and not to belong to the Anatolian 3 Zingerle differs, see Addenda.
religion (though purification from mur- 4 See Preller Griech. Mythol. ed. Plew
der was needed in old Phrygian times, I 589 f, where Stephani Comptes Rendus
Herod. I 35). In Greece neither garlic 1869 p. 57, Eckhel Num. Vet. 249,
nor pork entailed impurity. Hesych. ipifaos, apa^iwrr/s are quoted.