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Leader-Gods and Pro Poleos Priests: Leto, Apollo, Zeus and the Imperial Cult at Oinoanda

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Leader-Gods and Pro Poleos Priests: Leto, Apollo, Zeus and the Imperial Cult at Oinoanda Anatolian Studies 69 (2019): 133–154 doi:10.1017/S0066154619000085 © British Institute at Ankara 2019 Leader-gods and pro poleos priests: Leto, Apollo, Zeus and the imperial cult at Oinoanda N.P. Milner University College London, UK [email protected] Abstract This article presents three unpublished inscriptions (nos 1–3) illustrating the public cults of Leto and of Apollo at Oinoanda. It discusses the non-participation of the Apolline priests in the city’s Demostheneia festival for Apollo and the reigning emperor, while tracing a relationship between public cults of Apollo and the imperial cult. Finally, it proposes to reinterpret a published inscription (no. 4) as being about Poseidon, rather than Apollo. Özet Bu makalede, Oinoanda’daki halkın Leto ve Apollon kültlerini gösteren yayınlanmamış üç adet yazıt sunulmaktadır (no. 1–3). Apollon halk kültü ile imparatorluk kültü arasındaki ilişki izlenerek, Apollon rahiplerinin ve hüküm süren imparatorun, kentin Apollon için düzenlenen Demostheneia festivaline katılmaması tartışılmaktadır. Son olarak, yayınlanan bir yazıtın (no. 4) Apollon’dan ziyade Poseidon’la ilişkilendirilmesi önerilmektedir. inoanda was a Graeco-Roman city of northern Lycia 930). A votive inscription to Leto (SEG 27: 935) attests the Owhose site lies on a mountainous spur called Urluca, worshipper’s concern or thanks for the birth of a child, and which juts out northwards from hills on the southern side to this extent may suggest that at Oinoanda, comparably of the fertile Seki plain, watered by the upper Xanthos to the Xanthian Leto, the goddess was the heiress to the river. Like cities in the lower Xanthos valley, western Anatolian mother-god, the source of life and fertility, Lycia and Telmessos, Oinoanda was home to a cult of the rather than the more shadowy deity of Hellenic conception Greek ‘Apolline triad’, which comprised the gods Apollo, (see Le Roy 1991: 102). Artemis and their mother, Leto (Frei 1990: 1744–53, with Although Oinoanda’s Letoon and its priests’ tombs especial reference to Araxa, Tlos, Pinara, Xanthos and indicate that the Apolline triad was close to the heart of the possibly Sidyma; Brandt, Kolb 2005: 113; see also Schuler religious life of the community, as it was for their Lycian 2010: 79 for Phellos). Their presence is attested already in neighbours, other evidence shows that the leading civic the Hellenistic period by a group of stele inscriptions from cult was in fact that of Zeus. The presence of Zeus even in a ruined ‘Letoon’, extra-mural sanctuary of Leto, that was the Letoon inscriptions is divined in a dating formula by built against a cleft in the rocks on the slope on the north- the eponymous priesthood of a Simonides son of Moles in western side of the spur, about half-way up (fig. 1), and one of the texts (SEG 27: 931; Wörrle 1988: 106–07 which was published by the late Alan Hall (SEG 27: 930– arguing from other evidence both from Oinoanda and other 32, 935; Hall 1977: 193–97). The texts, whose dates range Lycian cities having eponymous Zeus cults). On present from perhaps the early second century BC (SEG 27: 930) evidence, the eponymous civic cult of Zeus appears likely to early Imperial (SEG 27: 935, 932), are notable among to have been that of Zeus Soter, ‘Zeus, Saviour’, as at other things for the curses by the Apolline triad and nearby Kibyra (YÇ 1011: Robert, Robert 1972: 467 no. Poseidon (a god seemingly neglected in Roman Oinoanda, 443; Bean 1971: 18 no. 35; YÇ 1142d: Milner, Smith but see inscription no. 4 below and YÇ 1149: unpub- 1994: 72, 75; YÇ 1252: unpublished). lished), and the naming of specifically Artemis Ephesia Judging by the material remains, including the and Artemis Pergaia in one of the inscriptions, which is Hellenistic inscriptions, there is at present not much reason labelled a ψ(ήφισμα) ἱ(ερόν), ‘sacred decree’ (SEG 27: to conclude that Oinoanda’s Leto sanctuary with its 133 Downloaded from https://www.cambridge.org/core. University of Athens, on 03 Oct 2021 at 20:32:40, subject to the Cambridge Core terms of use, available at https://www.cambridge.org/core/terms. https://doi.org/10.1017/S0066154619000085 Anatolian Studies 2019 Priesthood pro poleos of Leto and the other gods About 50m south of Oinoanda’s Letoon, overlooking the ancient road up from Kemerarası to the area of the southern and western gates of the city, is a small area where the cliff is honeycombed with rock-cut priests’ tombs of various shapes and sizes (fig. 2). The three found with associated inscriptions all appear to be Imperial in date but before AD 212, according to the lack of Aurelian names (cf. Blanco-Pérez 2016: 279), the squared letter- forms and omega with inturned volutes. There is a compa- rable group of Imperial-era tombs of priests of Leto near what appears to be a sanctuary of the goddess in one of the necropoleis of Termessos Major in Pisidia (Talloen 2015: 215). Above one of the rock-cut chambers at Oinoanda containing a sarcophagus is the following tomb-owner’s inscription (fig. 3). 1. YÇ 1241a The inscription was found by Rudolf Heberdey and Ernst Kalinka in 1895, partly recorded in the Wiener Scheden, the archive of the former Kleinasiatische Kommission at the University of Vienna, under WS 90, and is unpublished (cf. Heberdey, Kalinka 1897: 35 no. 46 for reference to an alphabet oracle inscribed on the right of the same tomb entrance). It is an inscribed rock-cut panel above the entrance to a tomb excavated from the rock, containing a single damaged sarcophagus, athwart the entrance as one goes in, which is decorated with a rudimentary garland and a Medusa’s head (fig. 4). The inscription is on six lines, having line 1 cut above the panel in larger letters. The panel is damaged by a vertical crack top left. The latter half of line 6 was almost obliterated by a later carving of Fig. 1. Plan of the Oinoanda ridge from Gök Pınar springs a symbol representing an orans, in the form of two to the acropolis (reprinted from Stenton, Coulton 1986: outstretched, uplifted hands, alluding to the gesture used 16). The tombs of the priests of Leto are ca 50m south of by ancient people making a prayer or vow to the gods the Letoon, here marked ‘Leto’, on about the same level. (West 1997: 42–43 with references; Graf 2007: 146–50). Despite the damage, the reading from the surviving tops hellenised worship of Leto, Artemis, Apollo and Poseidon of the letters is likely. was already there when the city site was colonised by the Letter-heights (estimated) are 10cm (line 1) and 7cm Pisidian Termessians probably about 200 BC (cf. Hall (lines 2–6). Letter-forms are squared, with apices; alpha 1977: 194, 197; Coulton 1982: 130; Rousset 2010: 89–95), with broken crossbar, epsilon and eta with middle although the sacred decree text with its straight cross- crossbar detached, sigma four-barred with horizontal top barred alphas (SEG 27: 930) could belong to the third and bottom hastae, omicron equal sized and omega century BC. But, at any rate, once the city was founded it arcuated with inturned volutes over two horizontal ‘feet’ coexisted with the cult of Zeus, the father of Apollo and (fig. 5). Artemis, among the leading public cults, and these three deities dominated the devices chosen for the early coinage Text of the city; Leto was not depicted. The minor deities on [vac] Ζῇ, χαῖρε vacat the coins comprise Hermes, Ares and perhaps, symbolized vac κατεσκεύασεν τὸ ἡρῷον by a horse, Poseidon. For the coinage, see in particular σὺν τῇ ἐνούσῃ σοματοθήκῃ sic Kosmetatou 1998: 161–83; Ashton 2005: 65–84; de 4 Κατάγραφος Φιλεταίρου ἱερεὺς̣ Callataÿ 2007: 203–11; see the discussion on dating in πρὸ πόλεως Λητοῦς διὰ βίου Rousset 2010: 81–84 with references. κα[ὶ]̣ τῶν̣ ̣ἄλ̣ [λ]ω̣ ν̣ ̣θ[εῶν]̣ vacat 134 Downloaded from https://www.cambridge.org/core. University of Athens, on 03 Oct 2021 at 20:32:40, subject to the Cambridge Core terms of use, available at https://www.cambridge.org/core/terms. https://doi.org/10.1017/S0066154619000085 Milner | Leader-gods and pro poleos priests: Leto, Apollo, Zeus and the imperial cult at Oinoanda Fig. 2. Complex of rock-cut tombs of Leto priests. The tomb of Katagraphos son of Artemon is in the lower arcosolium on the right; that of Katagraphos son of Philetairos is on the left side of the bluff, out of the picture. The rock-cut stele for another Leto priest is in the upper part of the picture. Fig. 4. Tomb of Katagraphos son of Philetairos: the sarcophagus. Fig. 3. Tomb of Katagraphos son of Philetairos: inscription no. 1 above the entrance. 135 Downloaded from https://www.cambridge.org/core. University of Athens, on 03 Oct 2021 at 20:32:40, subject to the Cambridge Core terms of use, available at https://www.cambridge.org/core/terms. https://doi.org/10.1017/S0066154619000085 Anatolian Studies 2019 Fig. 5. Inscription no. 1. Translation. He lives. Greetings! Katagraphos son of Line 6: legible as far as the first nu. Thereafter, a relief Philetairos, priest pro poleos (‘for the city’) for life of Leto of two hands has been carved over this part of the inscrip- and the other gods, provided the heroon tomb with the tion, leaving only the tops of the destroyed letters visible sarcophagus within. as far as the round letter here read as theta. The damaged text can be restored, however. Commentary. Line 1: Ζῇ, ‘he is alive’, like ζῶσι, ‘they are The inscription tells us, among other things, that the alive’, is not uncommon in ancient epitaphs in Asia Minor priest pro poleos (‘for the city’) of Leto was also priest of and is explained as an exclamation that the people who are other deities, whether members of the Apolline triad, mentioned in the epitaph as future occupants were still Apollo and Artemis or perhaps Poseidon and/or other alive at the time of construction of the tomb, intended to deities, such as the Nymphs (see below), and it was an avert their premature death (Robert 1937: 225).
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