DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.4680#0023
1. FOUNDATION AND SITUATION. 355
and Eumeneia seems to afford a further example of the same practice.
Just as Dionysopolis was built near the hieron of Leto and Lairbenos,
so Eumeneia was built by the same king near the temple of Men
Askaenos at Attanassos ; and both were situated on land that had
been the property of the god. At the same time it would appear that
the consent of the priests was obtained at Dionysopolis1; and the
Pergamenian policy seems to have been on the whole more in
accordance with the Anatolian sentiment, while the Seleucid policy
had more the character of a foreign domination2. Doubtless the
Eumenian foundation partook of the same character ; and we should
therefore expect to find that a close connexion existed between the
Pergamenian city and the hieron. The foundation of Eumeneia
represents the revival of native feeling, or rather of the Asiano-
Hellenic type characteristic of the Pergamenian kingdom, in opposition
to the Seleucid spirit of the ' Macedonians of Peltai' (p. 241).
When the rich coinage of Eumeneia under the early emperors and
the later republic is compared with the absence of Peltene coinage
under the early emperors and the existence of Peltene coins of types
resembling Seleucid coins and earlier in style than any Eumenian
coins, the inference is clear that Peltai suffered while Eumeneia
nourished. It was not until 13 8-161 A.D. that Peltai became once
more rich enough to coin money, profiting by the prosperity of the
country under the peaceful rule of the Roman empire (p. 241 and
no. 86).
The fact that Attanassos struck no coins, while even small places
like Bria had their own coinage, is explained by its close connexion
with Eumeneia: the deity of Attanassos was regarded as their own
god by the Eumenian people. His temple was in full view from
the city, about four miles distant; and inscr. 195, 196, show that the
citizens reverenced him as ' Apollo-before-the-Gates.' But, while they
called him by a Greek name, as they used the Greek language 3, his
orchards in Egypt, hitherto given to- to Hercules, meaning the German Donar
the gods of Egypt, and apparently de- (Domaszewski Religion des r'om. Heeres);
livered by the husbandmen at the nearest Zangemeister explains Mars, Hercules,
temple,' was transferred to Queen Ar- Mercury, on the soldiers' altars as Ziu,
sinoe : Revenue Laws of Ptol. Philad. Donar, "Wodan (z. german. Mythologie
Oxford 1895. in N. Heidelb. Jahrb. V); and Doma-
1 See p. 126: cp. p. 33. szewsH considers the triad Silvanus,
2 See p. 60. Apollo, Diana, on these altars as
3 Similarly the Equites Singulaves at Thracian, and Liber as the supreme
Rome (mostly from Gaul and Germany) Dacian god (Haug Bed. Phil. Woch.
in the time of Hadrian erected altars 1896 p. 564).
E 2
and Eumeneia seems to afford a further example of the same practice.
Just as Dionysopolis was built near the hieron of Leto and Lairbenos,
so Eumeneia was built by the same king near the temple of Men
Askaenos at Attanassos ; and both were situated on land that had
been the property of the god. At the same time it would appear that
the consent of the priests was obtained at Dionysopolis1; and the
Pergamenian policy seems to have been on the whole more in
accordance with the Anatolian sentiment, while the Seleucid policy
had more the character of a foreign domination2. Doubtless the
Eumenian foundation partook of the same character ; and we should
therefore expect to find that a close connexion existed between the
Pergamenian city and the hieron. The foundation of Eumeneia
represents the revival of native feeling, or rather of the Asiano-
Hellenic type characteristic of the Pergamenian kingdom, in opposition
to the Seleucid spirit of the ' Macedonians of Peltai' (p. 241).
When the rich coinage of Eumeneia under the early emperors and
the later republic is compared with the absence of Peltene coinage
under the early emperors and the existence of Peltene coins of types
resembling Seleucid coins and earlier in style than any Eumenian
coins, the inference is clear that Peltai suffered while Eumeneia
nourished. It was not until 13 8-161 A.D. that Peltai became once
more rich enough to coin money, profiting by the prosperity of the
country under the peaceful rule of the Roman empire (p. 241 and
no. 86).
The fact that Attanassos struck no coins, while even small places
like Bria had their own coinage, is explained by its close connexion
with Eumeneia: the deity of Attanassos was regarded as their own
god by the Eumenian people. His temple was in full view from
the city, about four miles distant; and inscr. 195, 196, show that the
citizens reverenced him as ' Apollo-before-the-Gates.' But, while they
called him by a Greek name, as they used the Greek language 3, his
orchards in Egypt, hitherto given to- to Hercules, meaning the German Donar
the gods of Egypt, and apparently de- (Domaszewski Religion des r'om. Heeres);
livered by the husbandmen at the nearest Zangemeister explains Mars, Hercules,
temple,' was transferred to Queen Ar- Mercury, on the soldiers' altars as Ziu,
sinoe : Revenue Laws of Ptol. Philad. Donar, "Wodan (z. german. Mythologie
Oxford 1895. in N. Heidelb. Jahrb. V); and Doma-
1 See p. 126: cp. p. 33. szewsH considers the triad Silvanus,
2 See p. 60. Apollo, Diana, on these altars as
3 Similarly the Equites Singulaves at Thracian, and Liber as the supreme
Rome (mostly from Gaul and Germany) Dacian god (Haug Bed. Phil. Woch.
in the time of Hadrian erected altars 1896 p. 564).
E 2