DOI Page / Citation link:
https://doi.org/10.11588/diglit.4679#0171
App. I. INSCRIPTIONS. 145
Orkistos was made independent of Nakoleia, and Tymandos was created
a city.
The correct form of the ethnic is Moa-avveus, which occurs in inscrip-
tions and in the signature at Concil. Quinisext. A. D. 69a, 'Iwdvvqs Moo-crv-
vmv. Mionnet mentions some coins with the legend MOZSINjQN
AYAHN; but they are probably misread for MOITHNHN AYAflN.
M. Waddington has a coin MOCCHNUN, which however he attributes
to the Mostenoi of Lydia.
Kiepert formerly placed Mossyna on the head-waters of the Morsynos,
the river of Aphrodisias1; but the whole course of that river was
included in Byzantine Caria. There seems no etymological connexion
between the names Morsynos and Mossyneis. The latter seems to be
a word of Anatolian or of Scythian type, connected with /xocravv or
ixoaavvos 2, which means a tower or house of wood, while the former is
perhaps connected with the Phrygian Marsyas 3. Addend. 23.
The goddess of this relief is a familiar figure. She is the Mother, the
Parthenos (i. e. the unmarried), the friend and lover of the wild animals,
the patroness of the free life of nature, Artemis or Cybele or Leto.
The god is also a very common figure on coins and reliefs of Asia
Minor4. This horseman sometimes has more of the character of Men,
sometimes more of Sabazios; but according to our view these are merely
slightly differentiated varieties of one original type (pp. 104,169, &c). He
often bears a double axe, or some other weapon, or symbol, in his hand.
The horse almost invariably raises the right forefoot. A similar figure
often occurs on tombstones in Anatolia: we shall not in this case (with
Purtwangler Todienross) see here the horse of death, but understand
that the dead man is heroized and identified with the god from whom
he came. This figure is. usually single: here he is doubled. The
duplication is perhaps a mere artistic device, to give symmetry to the
work ; and it is not' improbable that such has been the cause of several
of the double figures in mythology. It is certain that the pair of lions
so often shown one on each side of Cybele, are a mere duplication of her
attribute and companion, the lion.
1 The name was formerly misread Mossynes is mentioned as Scythian:
Korsymos. M. Waddington nearly 40 and the Pontic Mossynoikoi are well
years ago showed what was the true known.
reading; but still almost every writer 3 On the change of vowel a and 0,
who discusses the philology of Anato- compare commentary on no. 52.
Han names discovers connexions with 4 This horseman is often wrongly
this false Korsymos, e. g. Pauli vorgriech. called an Amazon, no. 42. See Roscher
Inschrift von Lemnos p. 66. cmros fiporonovs in Ber. Verhandl. SSchs.
2 The lexicon of Stephanus gives a Ges. 1891 p. i2of.
full account of the word. A people
VOL. I. L
Orkistos was made independent of Nakoleia, and Tymandos was created
a city.
The correct form of the ethnic is Moa-avveus, which occurs in inscrip-
tions and in the signature at Concil. Quinisext. A. D. 69a, 'Iwdvvqs Moo-crv-
vmv. Mionnet mentions some coins with the legend MOZSINjQN
AYAHN; but they are probably misread for MOITHNHN AYAflN.
M. Waddington has a coin MOCCHNUN, which however he attributes
to the Mostenoi of Lydia.
Kiepert formerly placed Mossyna on the head-waters of the Morsynos,
the river of Aphrodisias1; but the whole course of that river was
included in Byzantine Caria. There seems no etymological connexion
between the names Morsynos and Mossyneis. The latter seems to be
a word of Anatolian or of Scythian type, connected with /xocravv or
ixoaavvos 2, which means a tower or house of wood, while the former is
perhaps connected with the Phrygian Marsyas 3. Addend. 23.
The goddess of this relief is a familiar figure. She is the Mother, the
Parthenos (i. e. the unmarried), the friend and lover of the wild animals,
the patroness of the free life of nature, Artemis or Cybele or Leto.
The god is also a very common figure on coins and reliefs of Asia
Minor4. This horseman sometimes has more of the character of Men,
sometimes more of Sabazios; but according to our view these are merely
slightly differentiated varieties of one original type (pp. 104,169, &c). He
often bears a double axe, or some other weapon, or symbol, in his hand.
The horse almost invariably raises the right forefoot. A similar figure
often occurs on tombstones in Anatolia: we shall not in this case (with
Purtwangler Todienross) see here the horse of death, but understand
that the dead man is heroized and identified with the god from whom
he came. This figure is. usually single: here he is doubled. The
duplication is perhaps a mere artistic device, to give symmetry to the
work ; and it is not' improbable that such has been the cause of several
of the double figures in mythology. It is certain that the pair of lions
so often shown one on each side of Cybele, are a mere duplication of her
attribute and companion, the lion.
1 The name was formerly misread Mossynes is mentioned as Scythian:
Korsymos. M. Waddington nearly 40 and the Pontic Mossynoikoi are well
years ago showed what was the true known.
reading; but still almost every writer 3 On the change of vowel a and 0,
who discusses the philology of Anato- compare commentary on no. 52.
Han names discovers connexions with 4 This horseman is often wrongly
this false Korsymos, e. g. Pauli vorgriech. called an Amazon, no. 42. See Roscher
Inschrift von Lemnos p. 66. cmros fiporonovs in Ber. Verhandl. SSchs.
2 The lexicon of Stephanus gives a Ges. 1891 p. i2of.
full account of the word. A people
VOL. I. L