Ramsay, William Mitchell: The cities and bishoprics of Phrygia: being an essay of the local history of Phrygia from the earliest time to the Turkish conquest (Band 1,2): West and West-Central Phrygia (Oxford, 1897)

358 X. EUMENEIA.

a more hellenized type, either as a goddess of Peace and Abundance
bearing in her hands ears of corn and a horn of plenty1, or as the
huntress Artemis standing inside her temple2. Hera hardly appears
on coins ; and the existence of a tribe Herais points rather to a temple
of the Argive Hera within the city (p. 371).

The cultus of Attanassos was old-fashioned; but even on its con-
servative priesthood history left some traces, as we may see in inscr.
197. There the god appears as the Pergamenian Zeus Soter3, and
the Greek Agathodaimon and Apollo, as well as the old Phrygian
Men Askaenos, various identifications by which the manifold divine
nature was expressed at different periods in Eumenian history ; while
the goddess is styled not merely Mother Angdistis, but also Isis, and
Imperial Peace. The influence of Egyptian religion on Asia is shown
by the identification with Isis4; and the Imperial cultus has been
received into the old Phrygian temple, and the goddess of Peace and
Abundance is identified with Pax Augusta.

The evidence at Eumeneia shows that the male partner of the
divine pair was ranked as the more important at least in the
exoteric form of the cultus (whatever may have been the case in
the Mysteries) ; and this was the Phrygian character as contrasted
with the Lydian (p. 9).

The priest who officiated in the cultus of these various imperso-
nations of the divine nature is called the Lampadephoros (no. 197),
obviously from the part which he played in the Mysteries, which
formed a part of the Phrygian ritual5. There was indubitably
a college of priests ° connected with the temple and the Mysteries;
and it is doubtful whether the Lampadephoros priest was the supreme
priest; but analogy would tend rather to show that he was only the
second, and that the chief priest was Stephanephoros7. The ceremonies
at the temple of Zeus Panamaros may be taken as a parallel case ;
and there the entrance of the priest into office was styled ' the taking
over of the crown' or ' of the god8,' and his exit from office was
anodeo-is tS>v <STt$ava>v.

1 Mionnet Suppl. no. 359. clios wore a diadem, while the Hiero-
- Ibid. no. 357. keryx and the Epibomios wore garlands
.3 Cp. Zeus Soter near Dionysopolis of myrtle, and the Hierophantis a gar-
no. 61. land of poppies. On the Chrysophoros

4 So Sarapis on a coin, Mionnet 559, see no. 203.
must be taken as an assimilated form 8 naijdXrj^ris tov oTecjxivov or tov 8eov :

of Zeus. 6 See pp. 92 ff, 51, 293. he became the guardian for the year of

6 See pp. 293, 288. his office of the ^oavov of the god. See

7 See pp.56, 103, no; yet at Eleusis MM. Deschamps and Cousin BCH 1891
both the Hierophantes and the Dadou- pp. 172 ft'.