DOI Page / Citation link:
https://doi.org/10.11588/diglit.4679#0166
140 IV. MOSSYNA, MOT ELLA, DIONYSOPOLIS, ETC.
esteemed less important and less sacred, an ordinary sacrificial animal
offered as a hecatomb.
The bull was also sacred. His part in the Phrygian mysteries is
indicated in the line embodying one of the sacred formulae ravpos
(jrarrjp) SpaKovros Kal 7rarrjp ravpov SpaKcov1. In the sculptures of
the palace at Eyuk the god to whom the goat and the hecatomb of
sheep are to be offered is a bull standing on a lofty pedestal, with an
altar in front2. In Asian hieratic art of the Roman time the bull's
head often appears on tombs, where it is intended either to avert evil
or to indicate the presence of a god. The god is often represented
in votive reliefs with his foot on the bull's head3. It is noticeable
that in two religious inscriptions, no. 42, a bull is connected with the
crime or the punishment that led to the dedication.
It is noticeable that these are the sacred animals of a pastoral
people. All but the sheep appear in the Hittite hieroglyphics.
The important part played by the serpent in the cultus has been
already alluded to. As dwelling in the earth, appearing and dis-
appearing in a mysterious way, the serpent was sacred in almost all
ancient religions. As we have seen, the serpent is intimately con-
nected with Sabazios. Sabazios is the same god who is often termed
by the Greek name Dionysos, and whom we may safely recognize as
the native god of Dionysopolis. But the character and personality
of the God-father and God-son pass into one another in such a way
in the divine tale or drama, that no clear line can be drawn to sepa-
rate them4. Mysteries of Dionysos-Sabazios-Zeus may be assumed
at Dionysopolis similar to those of Dionysios at Lagina at the temple
of Hecate at Lasdna6.
(where the article before xpws implies Nymphis ap. Didot Fragm. Hist. Graec.
that the animal was actually brought III p. 14. But Mnaseas, ib. p. 155, says
011 the stage). vlbv tivai tov Awvvaov 2af3a£iov. Cicero,
1 Clemens Protrept. c. 2. According de Nat. Deor. Ill 23, 58, tertium (Diony-
to Arnobius V 20, Zeus actually took the sum) Cabiro patre eumque regem Asiae
form of a bull to force Deo. From such praefuisse dicunt, cui Sabazia sunt in-
ritual as this sprang the Cretan legend stituta ; quartum Jove et Luna. Also
of Pasiphae and the bull. (paal yap tK Albs Kal Hepo-c<p6vr]S Awnvcrov
2 Perrot JSxplorat. Archeol. PI. 56. yevio~8ai top vtto rwav 2afid£iov 6vo/xa(6-
s Men on coins of Antioch Pisid. and fuvov ov ttjv re yivemv Kal raj dvcrlas Kal
Sebaste Phryg., and on a relief from ripas vvKreptvas Kal Kpvtpiovs Trapetodyovo-t
the Katakekaumene in Le Bas-Reinach Sia rrjv aicrxiviv rr/v £k ttjs o-wovcrias
PI. 136 B, CIG 3438, Wadd. no. 667. enaKoXovdova-av Diodor. IV 4; this ex-
Men on a coin of Temenothyrai stands tract gives some conception of the
on a car drawn by two bulls, Imhoof character of the mystic ritual.
GM p. 202. 6 to'ls tov Atovicrov p.vo-r\r]plois\ BCH
4 Awvvo-os Kal 2a/3afios eis tVri 6(6s 1890 p. 369-
esteemed less important and less sacred, an ordinary sacrificial animal
offered as a hecatomb.
The bull was also sacred. His part in the Phrygian mysteries is
indicated in the line embodying one of the sacred formulae ravpos
(jrarrjp) SpaKovros Kal 7rarrjp ravpov SpaKcov1. In the sculptures of
the palace at Eyuk the god to whom the goat and the hecatomb of
sheep are to be offered is a bull standing on a lofty pedestal, with an
altar in front2. In Asian hieratic art of the Roman time the bull's
head often appears on tombs, where it is intended either to avert evil
or to indicate the presence of a god. The god is often represented
in votive reliefs with his foot on the bull's head3. It is noticeable
that in two religious inscriptions, no. 42, a bull is connected with the
crime or the punishment that led to the dedication.
It is noticeable that these are the sacred animals of a pastoral
people. All but the sheep appear in the Hittite hieroglyphics.
The important part played by the serpent in the cultus has been
already alluded to. As dwelling in the earth, appearing and dis-
appearing in a mysterious way, the serpent was sacred in almost all
ancient religions. As we have seen, the serpent is intimately con-
nected with Sabazios. Sabazios is the same god who is often termed
by the Greek name Dionysos, and whom we may safely recognize as
the native god of Dionysopolis. But the character and personality
of the God-father and God-son pass into one another in such a way
in the divine tale or drama, that no clear line can be drawn to sepa-
rate them4. Mysteries of Dionysos-Sabazios-Zeus may be assumed
at Dionysopolis similar to those of Dionysios at Lagina at the temple
of Hecate at Lasdna6.
(where the article before xpws implies Nymphis ap. Didot Fragm. Hist. Graec.
that the animal was actually brought III p. 14. But Mnaseas, ib. p. 155, says
011 the stage). vlbv tivai tov Awvvaov 2af3a£iov. Cicero,
1 Clemens Protrept. c. 2. According de Nat. Deor. Ill 23, 58, tertium (Diony-
to Arnobius V 20, Zeus actually took the sum) Cabiro patre eumque regem Asiae
form of a bull to force Deo. From such praefuisse dicunt, cui Sabazia sunt in-
ritual as this sprang the Cretan legend stituta ; quartum Jove et Luna. Also
of Pasiphae and the bull. (paal yap tK Albs Kal Hepo-c<p6vr]S Awnvcrov
2 Perrot JSxplorat. Archeol. PI. 56. yevio~8ai top vtto rwav 2afid£iov 6vo/xa(6-
s Men on coins of Antioch Pisid. and fuvov ov ttjv re yivemv Kal raj dvcrlas Kal
Sebaste Phryg., and on a relief from ripas vvKreptvas Kal Kpvtpiovs Trapetodyovo-t
the Katakekaumene in Le Bas-Reinach Sia rrjv aicrxiviv rr/v £k ttjs o-wovcrias
PI. 136 B, CIG 3438, Wadd. no. 667. enaKoXovdova-av Diodor. IV 4; this ex-
Men on a coin of Temenothyrai stands tract gives some conception of the
on a car drawn by two bulls, Imhoof character of the mystic ritual.
GM p. 202. 6 to'ls tov Atovicrov p.vo-r\r]plois\ BCH
4 Awvvo-os Kal 2a/3afios eis tVri 6(6s 1890 p. 369-