Inhalt

lnstituts " " " " 7 des österreichischen Archäologischen " " Vorwort des Direktors ' " ' 9 VorwortderHerausgeberin The Prehistoric Background of Ephesia: ' ' ' ' ' 11 * Kosmologische Aspekte der Artemisionfunde A Solution to the Enigma of Her'Breasts'? ANroN B¡ruunR ' ' 27 Art' 82/K116:Fralmentdestatuetteauxparures ' ' ' " ' M¡,nuNn Dewalr-lv ' ' 33 InschriftenundHeiligtum" ' " " Snun P. Monnrs HnluurENcnru¡'NN Artemisionvon Ephesos " " " ' 45 F^lsRlzrl-ReueR Die Skelettfunde aus dem Sus,qNNn Ã't"-ition? - Archäozoologische Überlegungen GsnHA.ro FonsrnNpoINrNER Demeter i- 49 In his keynote address at the l00th anniversary of the Austrian excavations at , Walter S"h;ti;tk"ochenfunden us dem Artemision " " " zu den Burkert captures well the essence of Ephesian Artemis as a synthesis of Anatolian and Greek Gscnw¡,NrLER - VIrron-Fns;""tiffä aus religious beliefsr. As Anton Bammer summarized at the same event, excavations at the Artemi- Kunr zurTechnologie zweier Goldstatuetten 73 decade half have early phases of the sanctuary, in demArtemisionvonEphesos " " ' ' sion over the last and a documented very von Ephesos " " ' 85 levels reaching the Geometric period and even yielding Age artifacts2. Yet the image of ElfenbeinÀguren aus dem Artemision " Fannr Içrr Münzen Artemis Ephesia (Figs. l. 2) still survives primarily in representations of a much later era, Helle- Artemision von Ephesos und die ältesten Klnwrsse Das 101 SrsrlN derWelt " " nistic and largely Roman. ' ' ' ' ' ' ' ' ' 111 In 1984, the British Museum organized a conference on the archaic Artemision in con- BronzegürtelausdemArtemisionvonEphesos GuonuNKresrNpER junction with an exhibit of Hogarth's flnds. The proceedings were never published, beyond irH¡'N ro'N c Knnrr - Environs of Dyfri Williams' re-study of the pot hoard found by Hogarth, and new Austrian excavations "^"ìì. oÏi,'"T,T;tTiffitì:|"ogrupni"ul "123 theArtemision " yielded fresh evidence which made obsolete any attempt to analyze or redate Hogarth's discov- Ephesia: Prehistoric Background of Artemis eries3. My contribution to that event was an analysis of the early finds from the Artemision as Snun P. Monn'ts The 135 AsolutiontotheEnigmaofher'Breasts'? ' " ' ' ' ' the xóo¡roq of the image of Artemisa. At the invitation of the directors of the Austrian excava- tions at the Artemision, Anton Bammer and Ulrike Muss, I welcome a chance to expand here urn*e ,53 Muss ;ïtxl::::íìi:,*ïåîî,'fl:iJtrff:i'iH upon my original analysis, and suggest sorne even earlier sources for the cult and image of Arte- (XII-V sec' a' C') " ' " " ' 169 Nnso La pe"i'ola italica e lAnatolia mis at Ephesus. ALessA,NroRo Rosettenkapitelle " " ' 185 AsNNs OnNssonc Ephesische Pflanzenreste aus demArtemision Mtcn.t¡l-^l Popovrscnnr Archäobotanik: " 199 vonEPhesos "" I. Potnia Aswiya: A Goddess at Ephesus? ion von Ephesos ' ' ' ' ' 109 Spiralauge The story of Artemis, her cult and image begin in the Bronze Ages. Mycenaean Greek tablets Btncrr PulsrNcrn e Goldappliken Zur Interp ANprsn M' PÜlz '"""221 (in Linear B script) from the palace at Pylos in the southwest offer indirect evi- ausdemA dence for a'great goddess'in western Minor, in the thirteenth century. In the oil tablets KnneN RnpNeR *":r¿",::,,ï3¡.ïåffii;}"ï*:f"Tïï'i,ä,'"lii* stored on the second storey near the megaron, an unusually large quantity is listed with the Mittelmeerraum name or title, 'po-ti-ni-ja a-si-wi-ya' (Fr 1206), Her name is likely to derive from the same Pflege uo" Götttt'tatuen im östlichen word uses for people and places in Minor rcq'. both words harbor the undimVorderenorientimfrühenerstenJahrtausend..'.233 ,"Ãof dell'Artemision di Efeso 265 digamma which disappeared by the time the word became Asia' in Greek, Roman and Euro- Sculture paleocristiane e bizantine Eucsxlo Russo von Ephesos ' ' ' ' ' ' 279 pean languages. In the Bronze Age, this word also points to an area of western known Griechisåhe Geometrie im Artemision Urnrcn ScnÄolsn in Hittite terminology as Aiíuwa, primarily in the fifteenth century B. C. Most dramatically, *rnRrorro s."'å" il***ßä:ï:?îlJ;3,ï,:îLîå'i,lä.o'lä. it designates the area where Tudhaliyas II put down a revolt, a victory he commemorated with Untersuchung"' "289 columnae caelatae B' M' 1206 und die Rekonstruktion der Bunrn.tnpr WrssNsnnc ' " 297 2 des jüngeren Artemision * I am gratelul to Anton Bammer and Ulrike Muss Bammer (1999). lor their support and interest lor my research over the 3 williams (1993). years, their hospitality at Ephesus, and for the invitation a S. Morris, The KO)MO) ol Artemis: The Ephe- to contribute to this volume (as well as lor providing pho- sus Finds and the Cult olArtemis, olt cited (e.g. I. B. Ro- tographs of finds lrom Ephesus). My research was com- mano, Early Greek Cult Practices and Cult Images, in: Abbildungsnachwets pleted with the incomparable resources and Visiting R. Hägg - N. Marinatos - G. Nordquist [eds.], Early Farbtafeln Scholar opportunity provided by the Getty Research Insti- Greek Cult Practice U9881 130, n. 30), but volume never tute.I published by British Museum. W. Burkert, Die Artemis der Epheser: Wirkungs- 5 For a longer verSion olthis section, see S. Molris, macht und Gestalt einer großen Göttin, in: Akten Ephe- Potnia Aswiya: Anatolian Contributions to Greek Reli- sos 1995 (1999) 59-70; cf. C. Picard, Die Ephesia von gion, in: Potnia: Deities and Religion in the Aegean Anatolien, Eranos-Jahrbuch 1938. Vorträge über Gestalt Bronze Age, Aegaeum 23,2001. und Kult der'Großen Mutter' (1939) 59-90. The Prehistoric Background of Artemis Ephesia 137 136 Sarah P' Morris figures in art and religion7. Both Potnia Aswiya and Mater Teija could have been introduced to the Mycenaean world by Anatolian \ryomen captured from the cities of western Asia Minor, also listed in the PYlos tablets8' A likely survivor of the title 'Potnia' in classical Greek is the related term Despoina (femi- nine equivalent of 8eoæócr¡Ç, or 'Master'¡e. This title is best known for the goddess of Lyko- soura in Arkadia, a city known to Pausanias as the oldest on earth (8.37.1, 8.38.1). Given that the names of many cities in Arcadia match those in the Pylos tablets, a connection has been ar- gued between Bronze Age communities in Messenia, and the places in Arkadia to which they fled after 1200 8.C., transporting the name of their city to a new homer0. If so, a Mycenaean 'potnia'may have survived as a'Despoina' in Arkadia. At the Artemision in Ephesus, the ear- liest Greek inscription is a silver plate with financial accounts, dating to the mid-sixth century B. C.r1. A battered line which opens the reverse side may preserve the name or title of the deity (otherwise absent from the rest of the text), restored by Hogarth as [Aeoæ]oívr¡ Tg[éor,a. How- ever, the letters are too poorly preserved for any reading with confidence, and thus can only be introduced as a possible early name for Ephesian Artemis' Other prehistoric titles for the goddess at Ephesus survive in unexpected places. As late as the , the goddess at Ephesus is addressed in poetry by an unusual title, Oõzc¿ 'Avaooo-or'Lady Upis', by Callimachos (Hymn to Artemis III.239, probably after a poem by Timotheos). This designation finds a partner in the Hyperborean maiden 'Opis', wor- shipped at in a hymn by Olen of ( 4.35). Both names, preserved in ritual verse (cultic hymns: cf. Macrobius Sa¡. 5.22.5; Serv. ad Aen. XI,532; Hesychius s. v. "Oærç), point to the same word, the prehistoric'predecessor of Ephesus known to the as 'Apasa(s )'. Evidently Artemis ,,vas remembered as 'Lady O/Upis' (Lady of Apasas-Ephesus?), a title which also survived on Delos. The island first claimed as the birthplace of and Ar- temis (Hom. Hymn to Delian Apollo) competed for that distinction with Ephesus, which main- tained that Artemis was born atOrtygia near the city (Strabo 14.1.20; Tacitus Ann.3.60,61), hence the motif of the palm tree on its coinage (Fig.7)12. Upis/Opis make'Ephesia'older than Artemis, a name perhaps flrst applied to the local goddess by Greek colonists.

The city of 'Apasa'in Hittite texts was the capital of and located near the coast (its (guríawananza) Pryta- king, Uhhaziti, fled >over the sea to the islands<: afTer his revolt against ã ,- or**,s Ephesia (Gäzel Arternis)' from the Roman copy qf 2"'t c' A' D.' Bron- 'nÍ,ol Museum Mursilis II fails (KBo 3.4: ii. 46-53). Recent consensus locates this city at Ephesus, where pre- Fig. 1: Artemis Ephesia' ^1,* Ht' l'74 n1' 2"'t c' A'D' selçulc ^"iona collection) urrrrus. onOorter' Naples Mttsettm (ex- Fornese "J: historic antiquities on the acropolis of Ayasoluk make this hill a likely citadel of the Bronze inv. 7 l8 Ag.t'. With Hittite objects discovered or reported from Ephesus, including also Bronze Age at Bo[azköy6' Thus the area of Aegean-type sword recently found objects from the Artemisionto, it be"o-es more plausible to imagine aBronze Age cult and city the dedication of an Hittites as'As(si)w(i)a" an- known to both Mycenaeans and at Ephesus. in western Anatolia waJevidently cestorof'Asia',u"¿u"o"iutedintheGreekworldwithamajorfemaledeity' Thegoddesscalled.Aswiya,appearsatPylosinaseriesoftabletswithanothernamerele-or 'divine mother' A áeity called'ma-te-re te-i-ja" 7 ll religious of Anatolia. L. Roller, In Search of God the Mother: The Cult Hogalth (1908, 5) 120-144; H. Wankel, IvE vant to the quantity of oil offerings accorded her distinguished for the high olAnatolian (1999) 134 on Mater Teija at Pylos. ta (t919) 1-5. (mother of the gods?),^;;;""úy by Phry- 8 12 the;Meter' figure later worshipped S. Hiller, RA-MI-NI-JA: Mykenisch-kleinasiati- F. E. Brenk, Arternis of Ephesosr An Avant Garde to see in her u p..".r.*, of (Fr 1202).It is temptíng but equally powerful (in sche Beziehungen und die Linear B-Texte, áiva{nt 25, Goddess, Kernos 11, 1998, 157-171, esp. 168-169; C.Pi- significance that she is a sepãrate gians, , urr¿ noäuns, and of in her re- 1975,388-411 (339.404, identifies a-pa-si-jo in SA 767 as card, Ephèse et Claros (1922) 468-474 on Upis/Opis; As Lynn Roiler has demonstrated Apasios'); C. Revisited, in: Kleinasiatisch und Beiträ- fìgure in the Aegean pantheon. Watkins, Homer and Hittite W Fauth, OTIII> MÀ,4.1). terms of offerings) deity''Matar Ku- P. Knox ge develops from a specific Phrygian - C. Foss (eds.), Style and Tradition: Studies in zur Namenslorschung 4, 1969, 148- l7 l. ngui. oi Rnatolian Kybele Honor 13 cent studies, tn. with other Anatolian 'mother' of Wendell Clausen (1998) 201-211 (202-204 on S. Karwiese, Groß ist die Artemis von Ephesos ,Mountain un¿ ,tro.,iJ not ú" conflated Aíitt-tta, Aswiya, (1995) 14-17: M. Büyükkolancr in: Forum Archaeologiae bileya, or Mother', v and Potnia Aswiya). A. Hellrichs. Despoina Kybele: Ein Beitrag zur re- 10/III/98 (http://farch.net) on work of Selçuk Museum. 14 ligiösen Namenskunde, HarvStClPhil 80, 1976, 253-286. Bammer (1999) Tal. 12, l; G. M. A. Hanfrnann, ru F. Kiechle, Ortsnamen pyli- A'Hittite'Priest at Ephesus, AJA 66, 1962, 1-4; s. U. Swotd f/zr t / tt- Ostarkadische auf : The' M ycenaea n' The Hittite.sword ,í¿l rr,¿r and the ^a-t schen Linear-B Tafeln. Ein Beitrag zur Siedlungsgeschich- Muss in this volume. 6 A. Ünal - A. Ertekin - I' Ediz' Implicationt' sse 9l' 1996' 137-lsl' Akkadian .;1s;Jt,t P;tsible te Arkadiens, Hermes 90, 1962,98-1 16. rr". sog-iãv-flattttíasfound in 1991 and its ìrlscñ,il Mür./Mu'"u* 4' l99l' 46-52;E' Cline"4s! The Prehistoric Background of Altemis Ephesia 139 138 Sarah P' Morris in remembering that (Fig. l), crowned both prehistolic and early Greek goddesses. The rock-cut figure of flepat on usanias 4.31.8,'7'2'4)' theyazitkaya reliefs (Fig. 6) is an example of an early deity who wears a polos, if not a mural sculPtors (PlinY NH - cro!ù/n (Mauerkrone). This feature is as old as Mesopotamian religious traditions, and ex- presses in visible form the protection a deity (often a goddess) affords her city22.While the most famous representative of this type is Tyche, city image of Seleucid Antioch, one ol the earliest such flgures was made by Boupalos of Chios for the city of in the sixth century, accord- memories of Hittites, 'Arzawa misunderstood ing to pausanias (4. 30. 6). She is described as wearing a polos and carrying a 'horn of have shape

sia gramn'talcr', a magtc folmula used in spells the statue ale Roman lent support to the idea and charms since the classical period in that, at least by late antiquity, her appearance Greece (Eustathius ad Od. l7 '247)' The words and description as multintamntaea were in themselves have no meaning in Greek, and concord. Her nurturing powers, whether pro- theil association with the statue of Artemis nroted by Jerome's description of her as nu- may be a desperate attempt to explain the trix of all living creatures to her followers, or epithet'Ephesia' (glossed by one scholar as a simply by hel uberrintct front, have inspir-ed derivation flom Babylonian epeír'r, 'to per- most visions of her both in art and in specula- form, charm')30. However, Wolfgang Helck tion. This image of her as an all-nurturing had the brilliant insight to try and read them mother remains popular even in modern tour- as Hittite, an idea I have followed up with a ist art and souvenils (Fig. 3). In the meantime, closer study of the cult at Ephesus3t' The prac- another lamous maternal cult figure, Mary tice of magic at Ephesus was active in the fir'st the mother of Jesus, is believed to have fol- century A..D. (Acts 19.11-19) and as larnous lowed the Apostle John to take up residence as its physicians and school of medicine;other at Ephesus, where she died35. In fact, the site testimonia point to a site of major healing of Ephesus illustrates well the separation as and magic32. While 'Ephesian letters' may well as intimacy of differ.ent lemale cult never have adorned the statue, their link to lo- figures across the ages. Artemis endures from cal cult is plausible. If a Hittite spell or oath her prehistoric guise as Ephesia to her classi- the evi- cal Artentis Ephesia' nutrix of the survived at Ephesus, it adds itself to form, not far from a separate cult of Meter Fig. 3: Turkish po';lcarcl; Fig. 4; Votive fi'ont Tegea, Arkodiu, shou,ing Atlu, the site' on the Panayrrda[, worlcl's chiltlrett dence for prehistoric cult at Zeus antl ldreuls.4tt' t:. B C. both eventually replaced by the Christian cult of Mary. In conflating these into a single figure and belief system, we Artemis? have neglected ancient distinction between Meter/Kybele and Artemis, lll. kuría and aegis:Hittite Sources for the'Breasts'of and others36. Objections to the interpretation of her 'bulbs' as breasts have a long modern history, Artemis remain the rows of bulbs or pen- The most fascinating components of the image of and are motivated by documentary and archaeological evidence3T. To review critical lactors: reproduced in most (but not all) replicas of the the pendant dants that decorate her lower chest. Faithlully bags are not shaped like breasts as in other ancient sculpture, nor represented with they are responsible for m nipples. They statue, in various numbers and arrangements' are not placed on the body where breasts belong, and are not macle of the same this statue has color lation and imitation of this image33. The chief inspiration as body parts of those stalues where face, hands and feet are dark (in imitation of wood or of these ivory)' nurturing, maternal qualities derives from the understanding More significant are litelary and epigraphic testimonia: married women were excluded Minucius Felix (Octavius 22) describes her from the only ancient sources fàr this are late and Christian. tetnple (on pain of death: Artemidorus Oneirocritica 4.4; Achilles Tatius 7.13,g.6), the unnatural shape of pagan deities' whose priestly as ntamntis multi.s et uheribus exstructa, illustrating offices were reserved for maidens, their qualifications (virginity) solemnly tested (PL XXVI 441A'-C)' describes the citizens in a nearby Jerome, introducing his commentary on Ephesians cave. Moreover, male gods in western Anatolia also wear these appendages (Fig. 4). Thus any connection as worshipping , >not carrying the bow<' between the cult image and female reproduction seems excluded by quo- ancient plactice. Other cult evidence dernonstrates instead, quant Graeci n'o)tú¡'taotoç vocant' ut scilicet ex i¡tsa as argued above in connection witú secl illctnt ntultimcmtntittru the Ephesia granlnlatct, that this goddess was associated closely with healing as well as magic, queffigie,mentirentut,onúlntmetmt.l'¡estiarunletviventiumessenutrlcenl. and her powers far more than those of a.mother'goddess. A single alternative explanation of these 'bags' as representations Thisimageofthegoddess,epitomeofthepaganidolatrywhichPatrlandChristianitysoughtthe of the scrota of sa- b."ut1-tt especially popular among a¡tists from criflced to eradicate, survived in form and spirit, unà bulls has gained modern currency, presented briefly by Gér'ard Seiterle, and even illu- modern scholars, the fact that rnost copies ol Renaissance througi;";;;"t"ry ur:tto.To rs S. Freucl, Gross ist die Diana cler Epheser. (1912), translormed her into a lnaternal nur.turing fìgur.e: L. Li- Gcsarnmelte Wer.ke VIIt. 1909- 19 I 3 ( 1943) 360-36ì corn_ Donnici, The Images of Al-temis Ephesia and Greco- pat'es the Catholic shrine of Lourclcs and the Ar.tctnisioll Ror.nan wolship: A Reconsideration, HarvTheolR 85, at Ephesus. Mary appearecl in a clrear¡ to a pious Ger- 1992,389- 415 (t'ontra Fleischer in: Akten Ephesos 1995 ll9991 605 n. .s). 37 Fleischer' (1973) 14tr. sumrnaLizes history of scho- larship (Beckcr' first objecf.ed in 1834); M. Mcurer, c1y' (135. nos. 38.1-33. 39.1-2). Die rr Flcischer' (1973) 74-8S sttt¡tnatizcs the history ol Manrm¿re del Arter¡is Ephesia, RM 29, 1914, 200-219; receut scholarsl'rip siuse Jerolne ancl Mintrcius; lot' tnot'e W. Déonna. RA 1924, 5fL etc. Other [heories propose eggs. arrzrlyses, sec below, nn. 37-39' that g¡'apes, acol'lls, oÌ nuts arc r.eprcsented, rather. tá H. Thi".r"h, Altemìs Ephesia (1935), fìrst volutnc than bleasts, all still emphatic oflecundity. ola sttrdy uever conlPleted. f'otthcorning. The Prehistoric Background of Arternis Ephesia 143 Sarah P. Morris t42 the image in Ritual and mythological texts from Bo[azköy offer repeated examples of a leather bag strated with a reconstruction of called KUs kurío, made of leather goat-skin and worshipped as a divine attributea3. The Akka- dian determinative KUS makes this object leather, and in fact the word kuría. with the initial consonant reflected as a labial, becomes púpoø in Greek, thereafter bursa, 'borsa','bourse', and even'purse'in European languages. It is sometimes a container for metal BIBRU vessels (KUB 46.48, obv. 3). In one passage, it is placed in a tree with a golden bow (KUB 30.41 I 15- l7), in another it has two iron handles (KUB I rev. 23-25). In use since the Old Hittite period S texts, it is made of the hides of sheep, lamb, or goat and functions as a cult symbol, which can DINGIRLAMA KUS be worshipped on its own (with a divine determinative' kuría),primarily as a tutelary deity. Various texts describe its manufacture from multiple hides (KUB 30.32I9- l0; KUB 25.31 obv. I l-13) and its renewal and installation in a regular festival (KUB 55.43). nniumao. Among the tutelary deities which protect different figures and places (the king, fields, rivers, herds, etc.), those associated with the kuría are the most numerous, frequently invoked in oaths, and the only ones addressed in magic ritesaa. A subset of Hittite testimonia on the kuría involves old Anatolian myth, specifically the û Old Ftrittite myth of the disappearing deity, Telipinu. In this legend, invoked above for the role of the bee which it illustrates, the god Telipinu returns from hiding and prosperity is restored, symbolized by the kuriamade of sheep-skin hanging from an eya-tree (KUB 17.10 iv 28). This is the only source that describes its contents: sheep flat, grain, maturation and wine, cattle and sheep, longevity and progeny, making fhe kuría a form of cornucopia (Fütthorn) , nof to men- tion a fetisha5. In another text, the bee herself fetches the kuría at the biddi ng of flannaþanna, brings it and lays it in a bowl (KUB 33.59). in the Arlemision As a word cognate with'purse', a leather pouch con- Fig. 5: Amber pendantsfound taining wealth in money, its early life in legend suits its later history. These passages are highly suggestive for Greek myth, as has been recognized. The recov- ery of a fleece from a tree, to restore prosperity and fertility, is the essence of Jason's quest for the Golden Fleece, an adventure that òends the Thessalian hero to northeast Anatolia, to (Fig. 9)46. And in another Greek myth with an Anatolian connection, the sons of Ly- dian Pelops dispute possession of a golden ram (sacrificed to Artemis, then stuffed: Apollo- rows of bulbs' dorus ILl0-11). In both stories, an animal skin is the key to power and prosperity, much as in Anatolian myth and ritual. Finally, the 'horn of Amaltheia' belongs to a goaTlnymph who nurses the inlant Zets, and is linked to the aition of the øegis (schol.Il. 15.229, pherekydes FGH 3 F42)' Thus the Greek cornucopia (catasterized as Capricorn) shares goat origins with aegis and kuría. A curious report in Herodotus suggests further Greek mythological ramifications for le for animal skin' the kuría. For Herodotus describes seeing in the agora of Kelainai, a city in , an àox6ç hanging from a tree, which local Phrygian legend ascribes to the unfortunate Marsyas, flayed by Apollo for challenging him as a musicia n (7.26; cf. Ovid, Persius). Scholars of Hittite have re- cognized that Herodotus probably saw an animal (?) Nature of the Fi- skin in the fifth century, a swviving kuría Toward Explaining the Polymastic 38 Die Große Göttin von Ephe- temis: Societv ol in the Hittite tradition, whose cult use was long forgotten G. Seiterle, Artemis - ;;ì;;,'i;;;""t or tn" Ancient Ñear Eastern and hence attracted a story¿7. This ro,lin2, 3' Di' 2l' 1992 .o,, Aù' ï:T 1-19' l"ïP":i#iit:lal tnc / öolumbia UniversitY 'ïi"tUrti.tigt eit'. 9-13 ûg' l4' First presented 4r E first lound bY Classical Archaeo,logy (Lou- 25 were called International Congress ol . promised for Archäologischer Hogarth jt r*ler, Hethitisches Etymologisches Glossar. Forschurrgen 2 (1975) 65-'70; cf . Kellerman (supra n.25) ääî^iözîi, rtil".ît"ion ,Amurers 4 (1983) 654-657. puhvel, " upp"utåd Cl' H' Hommel' Bocksbeu- (p ,,ålätÅiLiiä- J. Uittitå ety-otogical Dictio- 123-126 on KUB 33. 59. Anzeiger has never ckrace nalV (1997) popko, a6 ûgure from the fV 270-2i5, s. v. kurio; M. Kultobjek- V. Haas, Jasons Raub des goldenen Vliesses im tel*'ll-n. undArYballos(1978)' terracotta te derr-- Artemts The in der hethitischen Religion nach keilschìiftlichen Lichtc hethitischer Fleischer, Neues zutn Kultbild ^-r -670 BC: R.V' Nicholls' euel- Quellen, -Forschungen 7 (1975) (lggg) 602' n' 46; cf' len(.1978) 108-l l5; Haas (srpra n. 29) 454-456. 5ll. 221-233; eprtìr., Ãn rsa¡' 81188; Muss AcroPolis, JewellerY Studies oo O. Lordkipanidze, The golden Fleece: Myth, _ Helck, Bemerkungen (,suprrt n. 3l) 20g-209; cf. Euhemeristic Explanation ""nä.'e"i*.pãi"tner R råå"it;.,ï:i, le rows ofbeads on terràcot- _ and , OxIJA 20, å'. G. McMahon, The Hittire State Cult rhe ir.ffljï ; nklsuPra n. l2l Meurer [n' of Tutelary Dei- 2001, l-38 (3-4 on kar.ía, Pelops). ties (1991 ) 178-t a7 von"EPhesos, in: Akten EPhe- 88. 250-254. Popko 1975 (supra n. 45) p. 70 cites this passage etc.). 371"''Ài-'su**.r XXI b c; _o5 M. Popko, Anatolische Schutzgottheiten in Ge- as a second way the fleece survived in myth in northwest (1990, 1) 153 fìgs. 24-27'Pl' stalt ou lien (1942) 28, nos' 204- von Vliesen, AcraAnrHung 22, lg.l4, 309-3ll; Asia Mìnor. H. Th a. M. Popko, KUSkrr.ía Gestalt der ephesischen XXII Zum hethitischen -. Altorìentalische 209, cf. 288. Ancient Art and Ar- Artemis, AA ; A Hill' The Prehistoric Background of Altemis Ephesia t4s Sarah P. Morris 144 and his flay- nically a BIBRU in Akkadian parlance, this would give the story of Marsyas Greek kind of luxury metal vessel exchanged :-^- ^^^^i6^ ¡,.rtolian roots. born from was the among Near Eastern rulers, according to dip- @ lomatic correspondence, and also listed in cult inventories and procedures. A reliefscene impressed around the rim of the vessel repre- sents a cult episode with seated god or ruler before a god on a stag cartying a falcon; atten- dants approach them from the right carrying ritual offerings and libations' Sedat Alp first recognized in the scene 'behind' the seated @ god - where a tree appears next to a quiver, two spears, and a stag's head and forelegs - a hunting bag likely to be a kuriast. Among other objects clustered near the tree, the stag's head re-appears as a protome later on Ephe- Fig. 7: Ephesian coins showing motifs of bee, deer, and palm tree sian coins (Fig. 7), by then an attribute of Arte- mis, as well. The surface of the object identified as a lcuria is hard to discern even close at hand: in an artist's rendering (Fig. 8) the surface appears evenly covered with scales ofregular size, in ac- tuality they may be tufts, more regular in shape and distribution. As the shaggy, hairy part of an animal skin, it anticipates the tufted decoration of the Greek aegis in Homer; reduced to scales in two dimensions, it resembles the aegis in art (Fig. 9). The tassels or tufts are specific to both Greek descriptions of the aegis (Il.1.448,14.181, etc.; Herodotus 4.189) and in Hittite in- structions for manufacturing the kuría (KUB 30.32.190). As Fleischer reminds us, there are plenty of other images, including male figures, who wear these appendages without maternal properties. Most famili ar are The figures of Zeus (Stra- tios), mentioned above (Fig. a) as helpful for understanding the decoration of Artemis as more militant objects than breasts. But the same decoration has been identified on figures of Kybele rows of 'bags'. . -,-^ kind1-:^.Ã ^rof kuriaL¡trín made'made. notnot' ofc leather, is the descrtryt:l of at least one from Asia Minor, for examples2. These should be compared with descriptions of other Anato- Equally intriguing stone material cognate (KBo to.zl i''zl-, rt i-+,v'15) the blue but of kunannas o, luiorros in the early withMycenu.u,'tu-*u-,,ou,'¿Greekni,n,o,,inHomer.|rakuríacouldbemadeordeco-then the amber beads found as well as leather uni*ur-,u,'s, rated with stone beads Hittite curt attributes' other alter- ur. .n"rr.""ï"iìã fr.úiratic of the Artemision (Fig. 5)'t'u'lo original life in levels Jottt' wicker and wood' as if its for trt"-iittî" the idea of nate materials 'n"liÃt o,t'"' materials' This also supports experiencing ,"plu""--"rrri' wore leather was already in other materials' If Artemis to a statue' Lr, ,"p"'""ted a cult attribute once aitached suchasetofbagsorbulbs,weretheyleather,orcloth? o1 a kuría' A silver rhy- seals offers.an illustratio n object other than stamn be- A single Hittite Museum of Art in New York' (Fig. g), no* in irr" Metropolitan ton in the shape of a stag mother with child, silver staiuette of seared Fig B. Rim scene in relieJ wifh lcuria honging tteur tree (Jitr le./t). Hittite silver stag-shopeel (BIBRU), gokl lgold Tech- vesset inlo¡, longs to a hoard tri"iïì","riul -tiru"i, in cult inventoriess.' I3't' c. B.C. to ¿.r"rip',i"", of Hittite objects ingots, etc.) which ;;;;;i"sely 5' S. AIp. Beiträge zur Er.forschung des Hethitischen ll3-ll9; H. Güterbock, A Note on the Frieze of the Stag Ternpels (1983) 93-100 {ìgs, l2 a-b; S. Alp, Einige weitere (Anato- oo Recherches sur Rhyton in the Schimrnel Collection, in: Anadolu Fi, Bemerkungen zurn Hirschrhyton der Norbert Schimmel- lia). Festschrilt Ekrem Akurgal (1989) 1-5 (re-interprets les noms Satrurlung, in: Stu

uo 63 R. L. Fowler, AII'- in Early P. Marx, The Introduction of the Gorgoneion to and Myth, Phoenix 42, 1988,95-113. In Hesiod $r.343), the Shield and Aegis of Athena and the Question ol Metisu' made the aegis lor her daughter. Endoios, RA 1993, 227-266,246-248 supports the con- P. Mur*, Tie Attributeril Ath.nu in Athenian nection vvith Endoios. See however C. M. Keesling, Narrative Art, ca. 675 B. C. to 530 B. C. (Thesis, Universi- Endoios' Painting lrom the Themistoklean Wall, Hespe- ty of Maryland, 1988) 35-99. See the early archaic terra- ria 68, 1999, 509-548; 523-526, rejects as the work of cotta frgure n. 41), whose gar- Endoios all those works which do not bear his signature or evrus'v- ^^^-- - ment is cove (Pausanias to apply this nexus 62 saw a seated Athena with his signature: mains Thus nt Image ol Athe- t.26.4). polias, 6a na in tecture, Sculpture M. Voyatzis, From Athena to Zeus: An A-Z and Topography pre Guide to Greek Goddesses, in: L. Goodison C. Morris ria - Supplement XX (eds.), Ancient Goddesses: The Myths and the Evidence dence. Cf. Fleischer (1999) I 35-143 on Tesea. 65 19) 236-245 on the G. Waywell, be this lavish Pu- Tñe Ada, Zeus and Idreus Relief lrom well the cult 'rch the escala- of Artemis at Ephesus to Athenian colonists, who Tegea in the British Museum, in: O. Palagia - W. Coulson palaþ- luelted also.tmported palaþþ- (cf' verb Endoios as sculptor lor a new image: Göt- (eds.), Sculpture from (1993) 58 puhvel (supra n.43) s'v' most numerous from Arcadia and Laconia 79- ter der Griechen (1969) 86. *');,"å'ËåîïË,i1"_*,çå.#il1*i:jli,',"å#ïi 162 tr Roman dation MYths of a -!

Ephesia 151 The Prehistoric Background of Artemis Morris Sarah P' The Prehistoric Background A Solution to the Enigma of to Artemis Ephesia: l5o transmission of her'Breasts'? to'trace mav be possible than Athena' It mis îä:üï":îic l'ffjt"ttffi largely attested in classical (Greek and same sus are to the Peloponnest their culture. Turnir r hand: the ual. This paper explores her prehistoric back- of Mycenaean a 'distaff fuge s and held a goddess called 'Potnia Aswiya' aegis' t the in. fication with rru *o.. an ,so distinguish with si- (Hes - r-:mases of city goddesses, texts from the palace at Pylos. Prehistoric finds wool xÀr¡i8eq of these various - same sculp- s report to the soluk hill, support the identification of the city Pausanlas mr origin' hen as an ancient raculous aper then argues that the cult statue ofthe god- claims to th of the early four statues milar rence it se ttributes attested in small finds from Anatolia tor. Then uga\n, : likelihood.was f the aegis't and the Artemision, the par- re new accesso and described in prehistoric texts from flattusas, Hittite capital. In still le if so, why not tf rabrication .-- ^ rhc sarne ,lun,or:scu ticular, a cult attribute of Anatolian long accepted as the ancestor of the name of^r the "^*. àncestry, TheKuslctu.ia, ffi;;,*cted the Greek aegis and the 'golden fleece', may also help to explain the rows of breast-shaped bulbs represented across the lower chest of túe goddess. This links the goddess closely with pre- historic Anatolian myth and religion, and suggests how such traditions might have survived in- Conclusion the first has led to millennium. According to the conclusions, the great goddess at Ephesus was Artemis EPhesia dec originally a tutelary deity ('schutzgöttin) of the prehistoric citadel of Apasas, and was later fu- Exploring for interpreting her notrons sed with Greek Artemis by Ionian colonists. This rehabilitates the goddess as a figure with prehi- and a new to retire her preval ng (mistaken) sibie storic powers of protection and fecundity, rather than the'mother goddess'assumed today. tulu ror burl's scrota' '#:i;î, p'op"'ü"J'n-"1ÏïtfflT;ïåï theorv' which i''ti' 'nut""'otNor is the second rrusasArtem.is*:tt.:: :iî;ilîngur.uu. colon. lorJit. sensational appeal' ed by Greek ilù*;" her narn Efes Artemisi'nin prehistorik arka planr: memelerinin gizemi çözülebilir mi? .o¿"'n views' although But the thrust "lT Efes'teki tanrtça Artemis'in tasviri ve kültü klasik kaynaklarda (Grek ve Roma) hem arkeolo- ;i",'l;t traditions"rÎI t'' pheno jik hem geniç iiti*'"ïttnrehistoric Greek deyazl/'r olarak kapsamh belgelenmiçtir. Bu makalede tarihöncesi geçmiçi araçtr- connections h ;ä;;;;ding :"t]:::* rrlmakta ve Pylos sarayrndaki miken metinlerinde 'Potnia Aswiya' (Assuwah' Asyah (?) prehistoric propertres' - - goddess witt' poït1i"l Hanrm) isimli tanrrçantn Efes Artemisi ile özdeçleme olasrhlr üzerinde durulmaktadrr. Efes'te, hem Artemision'da hem de Ayasoluk tepesinde, gün rçr[rna çrkarrlmrç prehistorik bulgular bu yerin Hitit metinlerinde adr geçenApasas' kenti ile aynr olabileceli tezini doþrulamaktadrr. Ayrrca bu araçtrrmadatanrryamn kült heykelinin özelliklerini Anadolu'da ve Artemision'- da ele geçen küçük buluntularda görülen ve Hititlerin baçkenti Hattuðað'da bulunmuç erken dö- nem metinlerde tanrmlanmrç prehistorik kült imgelerinden aldr[r tartrçrlmaktadrr. Anadolu mençeli bir kült amblemi olan ve uzun bir zamandan beri Grekçe aegis ve'allrn KUSkuríaterimi, post'un atasl olarak kabul edilen özellikle tanrrçanrn gögsünün alt krsmrnda srralar halinde tasvir edilmiç meme çeklindeki yumrulart açrklamaya yardrmcr olabilir. Böylece tanrrçanrn tarihöncesi Anadolu mitleri ve dini ile olan yakrn ballantrsr anlaçrlmakta ve bunun gibi geleneklerin birinci binyrla kadar nastl süregeldigi gösterilmektedir. Bütün bu aragtrrmala- ra göre Efes'in büyük tanrrçast kökende prehistorik Apasas kalesinin koruyucu tannçasr olup daha sonra ionyah göçmenler tarafindan Yuuan Artemisi ile birleçtirilmiçtir. Bu durum Efes Artemisine bugün varsayrldrfr gibi 'ana tanrtça'dan ziyade, prehistorik çaþlarda koruma ve be- reket göçlerinin simgesi olarak sahip oldugu deþerleri yeniden kazandrrmaktadrr.

74-86' Antiquity 69' 1995' Age'Archaeology' Gimbutas' and'New L. Meskell, Goddesses'