DOI Page / Citation link:
https://doi.org/10.11588/diglit.4679#0374
348 ■ ADDENDA.
another name of Manes, an ancient Phrygian king-. The name Masses
occurs in Plutarch de Mus. 7 p. 1133 F, where it is given as another
form of Marsyas (or another name for Marsyas). Probably, therefore,
there are two words, Masdes qui et Manes the Phrygian god identified
with the Persian god, and Masses, a dialectic variant of Marsyas, with
s for r. This variation is justified by the Massyan or Marsyan plain in
Syria (Strab. p. 753 f, Polyb. V45. 61); compare Marsi, Massicus Mons,
and Marruvium, in Central Italy and Latium. The Marsyas (cp. Mor-
synos p. 145) is a frequent name for rivers and heroes in Caria and
Phrygia, and its occurrence in Syria would suggest that it goes back to
the ancient pre-Phrygian or Hittite period. In the form Masses, it seems
to underlie the Lycian Massikytos. The widespread personal name
Masas must probably be taken as a kosenamen for some compound name
of which the first part wras Masses. The name Macr?;? or Mvo-qs, an
Argive village, must be kept separate from this Asian family. Masaris
should probably also be kept separate. Mas-taura (cp. Tauropolis p. J 88)
is more probably connected with Ma, the goddess.
24. P. 273 (p. 100). The tomb takes the form of a consecration to Ilekate
Soteira, i. e. the Phrygian mother, giver and preserver of life, assimilated
to the Greek Hekate in her aspect as the goddess to whom men return
at death ; e. g. CIG 3827 q, Wadd. 805 (Kotiaion), where parents conse-
crated their son to the goddess (Kareiepwaav 2<i>Teipr}[s\ 'E/carTj), or a wife
her deceased husband, see Mordtmann in Ath. Mitt/i. 1885 p. 16. In the
latter case the goddess in her double form, native and Greek, is repre-
sented by a bust of the Phrygian deity upon the crescent moon, rising
over the heads of the triple Hekate. The goddess Z.QTEIPA is found
also on coins of Apameia (represented as Hekate Ir/J'ormis, see Head s. v.).
Men Katachthonios guards the grave at Iconium BCH 1886 p. 503.
25. P. 329 1. 10. The Lycaonian form Banba (CIG 4009 b)1 probably
gives a clue to the origin of this group of names. Banba is perhaps
connected with the Syrian Mambog or Mabbog or Mabug, Greek Baiij3vKT),
the native name of Hierapolis ad Euphratem,, the modern Membidj.
Baubo, a figure in the Eleusinian mysteries, is doubtless the Phrygian
Babo (at Ancyra CIG 4142). If these relationships hold good, we have
here a name of the old Hittite period remaining in use in the country,
and penetrating to Eleusis along with the Phrygian mysteries. With
Mambo-g and Banba, compare Ma the great goddess and Ba a Lycaonian
name (CIL III 6800).
26. P. 3,1,6 no. 165. The name of Nero (Nepww>? KXavhiov) in this
1 Given as Phrygian also in Schmidt Neue Lykische Sludien p. 139, CIG 4395.
another name of Manes, an ancient Phrygian king-. The name Masses
occurs in Plutarch de Mus. 7 p. 1133 F, where it is given as another
form of Marsyas (or another name for Marsyas). Probably, therefore,
there are two words, Masdes qui et Manes the Phrygian god identified
with the Persian god, and Masses, a dialectic variant of Marsyas, with
s for r. This variation is justified by the Massyan or Marsyan plain in
Syria (Strab. p. 753 f, Polyb. V45. 61); compare Marsi, Massicus Mons,
and Marruvium, in Central Italy and Latium. The Marsyas (cp. Mor-
synos p. 145) is a frequent name for rivers and heroes in Caria and
Phrygia, and its occurrence in Syria would suggest that it goes back to
the ancient pre-Phrygian or Hittite period. In the form Masses, it seems
to underlie the Lycian Massikytos. The widespread personal name
Masas must probably be taken as a kosenamen for some compound name
of which the first part wras Masses. The name Macr?;? or Mvo-qs, an
Argive village, must be kept separate from this Asian family. Masaris
should probably also be kept separate. Mas-taura (cp. Tauropolis p. J 88)
is more probably connected with Ma, the goddess.
24. P. 273 (p. 100). The tomb takes the form of a consecration to Ilekate
Soteira, i. e. the Phrygian mother, giver and preserver of life, assimilated
to the Greek Hekate in her aspect as the goddess to whom men return
at death ; e. g. CIG 3827 q, Wadd. 805 (Kotiaion), where parents conse-
crated their son to the goddess (Kareiepwaav 2<i>Teipr}[s\ 'E/carTj), or a wife
her deceased husband, see Mordtmann in Ath. Mitt/i. 1885 p. 16. In the
latter case the goddess in her double form, native and Greek, is repre-
sented by a bust of the Phrygian deity upon the crescent moon, rising
over the heads of the triple Hekate. The goddess Z.QTEIPA is found
also on coins of Apameia (represented as Hekate Ir/J'ormis, see Head s. v.).
Men Katachthonios guards the grave at Iconium BCH 1886 p. 503.
25. P. 329 1. 10. The Lycaonian form Banba (CIG 4009 b)1 probably
gives a clue to the origin of this group of names. Banba is perhaps
connected with the Syrian Mambog or Mabbog or Mabug, Greek Baiij3vKT),
the native name of Hierapolis ad Euphratem,, the modern Membidj.
Baubo, a figure in the Eleusinian mysteries, is doubtless the Phrygian
Babo (at Ancyra CIG 4142). If these relationships hold good, we have
here a name of the old Hittite period remaining in use in the country,
and penetrating to Eleusis along with the Phrygian mysteries. With
Mambo-g and Banba, compare Ma the great goddess and Ba a Lycaonian
name (CIL III 6800).
26. P. 3,1,6 no. 165. The name of Nero (Nepww>? KXavhiov) in this
1 Given as Phrygian also in Schmidt Neue Lykische Sludien p. 139, CIG 4395.