DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.4679#0290
264 VIII. VALLEY OF THE KAZANES AND INDOS.
to Sozon, and was grecized accordingly1. The native name apparently
was Saoazos, a title which is used in inscr. 97, found some hours
south of Themisonion. From it we learn that Demeter and Saoazos
were worshipped together, having a common priest. Now Saoazos is
obviously a variant of Sabazios (which is the commoner grecized form
of an Asian name); and we shall find Savazios is the great god of the
Milyan country where the Sozon reliefs are most common (Ch. IX § 5).
In that same district we also find a dedication ' to Apollo and Apollo's
Mother.' We may therefore confidently identify this pair of deities in
the Kazanes valley as the Mother-Goddess and the Son, whom wo
have found at Hierapolis, and traced across Pisidia and Milyas to
Pamphylia. The pair appears under various names, Leto-Artemis-
Cybele-Demeter and Apollo-Lairbenos-Sabazios-Men-Atys.
Now we observed that in Lydia the goddess was kept prominent,
and the god very often is expressly put forward as her son (in which
relation the name Apollo is especially suitable); but in Phrygia and
now again in Pisidia we find that the goddess is not so prominent, and
the god often stands alone. He has many forms and takes many
names; Poseidon the earth-shaker (the country is subject to earth-
quakes), Dionysos, Men, Helios, Herakles, Epekoos the hearer of
prayer, and many other names were used to express different sides or
aspects of the complex and manifold divine nature 2, see Ch. IX § 5.
Yet another identification of this god is seen at Themisonion.
When an attack of the Gauls was dreaded, the people took refuge in
a great cave 30 stadia from the city with a hidden entrance, contain-
ing springs of water. The magistrates of the city had been warned in
a vision by Herakles, Apollo, and Hermes to take refuge in this cave;
and in gratitude they dedicated small statues of the three gods in
front of the cave3. This legend is possibly a mere invention of later
time, explaining the presence of the three statues. These seem to
represent three different aspects of the native deity. We have seen
him grecized as Herakles and Apollo; and as the intermediary and
messenger carrying advice from the gods (which was probably a
character of the Anatolian god) he is also grecized as Hermes i.
Many of the reliefs and inscriptions dedicated to Sozon are probably
sepulchral in intention. The god is the god of life and death; and
1 This suggestion, made some years 2 The inscriptions quoted in Ch. IX
ago, is quoted with approval by Petersen App. I illustrate this subject more com-
in Lanckoronski Stiidte Pamph. II p. 8, pletely.
who remarks on the strange forms of 3 Paus. X 32, 5.
the Pisidian Herakles (e.g. on coins of * Compare the dream authorizing the
Baris he is two-headed and four-armed). foundation of Laodiceia Ch. II § 1.
to Sozon, and was grecized accordingly1. The native name apparently
was Saoazos, a title which is used in inscr. 97, found some hours
south of Themisonion. From it we learn that Demeter and Saoazos
were worshipped together, having a common priest. Now Saoazos is
obviously a variant of Sabazios (which is the commoner grecized form
of an Asian name); and we shall find Savazios is the great god of the
Milyan country where the Sozon reliefs are most common (Ch. IX § 5).
In that same district we also find a dedication ' to Apollo and Apollo's
Mother.' We may therefore confidently identify this pair of deities in
the Kazanes valley as the Mother-Goddess and the Son, whom wo
have found at Hierapolis, and traced across Pisidia and Milyas to
Pamphylia. The pair appears under various names, Leto-Artemis-
Cybele-Demeter and Apollo-Lairbenos-Sabazios-Men-Atys.
Now we observed that in Lydia the goddess was kept prominent,
and the god very often is expressly put forward as her son (in which
relation the name Apollo is especially suitable); but in Phrygia and
now again in Pisidia we find that the goddess is not so prominent, and
the god often stands alone. He has many forms and takes many
names; Poseidon the earth-shaker (the country is subject to earth-
quakes), Dionysos, Men, Helios, Herakles, Epekoos the hearer of
prayer, and many other names were used to express different sides or
aspects of the complex and manifold divine nature 2, see Ch. IX § 5.
Yet another identification of this god is seen at Themisonion.
When an attack of the Gauls was dreaded, the people took refuge in
a great cave 30 stadia from the city with a hidden entrance, contain-
ing springs of water. The magistrates of the city had been warned in
a vision by Herakles, Apollo, and Hermes to take refuge in this cave;
and in gratitude they dedicated small statues of the three gods in
front of the cave3. This legend is possibly a mere invention of later
time, explaining the presence of the three statues. These seem to
represent three different aspects of the native deity. We have seen
him grecized as Herakles and Apollo; and as the intermediary and
messenger carrying advice from the gods (which was probably a
character of the Anatolian god) he is also grecized as Hermes i.
Many of the reliefs and inscriptions dedicated to Sozon are probably
sepulchral in intention. The god is the god of life and death; and
1 This suggestion, made some years 2 The inscriptions quoted in Ch. IX
ago, is quoted with approval by Petersen App. I illustrate this subject more com-
in Lanckoronski Stiidte Pamph. II p. 8, pletely.
who remarks on the strange forms of 3 Paus. X 32, 5.
the Pisidian Herakles (e.g. on coins of * Compare the dream authorizing the
Baris he is two-headed and four-armed). foundation of Laodiceia Ch. II § 1.