Religious Cults Associated with the Amazons

COLU M BIA U NIVERSIT Y PRESS SA L ES A G ENT S

N EW YORK L EM CKE BU ECH NER 30—32 WES T 27T E STREET

L ON DON H ENRY FROWDE

M R C . A EN CORN E , E.

T ORON TO H ENRY FROWDE

I M 25 R CH ON D STREET, W.

This m on ogra p h has been a p p roved by the Dep a rtm en t of Cla ssica l Philo logy in Colu m bia U n iversity a s a con tribu tion to kn owled e rt o g wo hy f p u bli ca tion . Y G L R N . O N C A E CE H U ,

ha ir a C m n .

H PROFESSO R A N D M RS . CLA RENCE OFFM A N YO U NG

CON T EN T S

CH A PTER

Z I . T H E AM A ONS IN G REEK L EG END

E II . T H G REAT M OT H ER

III . EPH ESIAN ART EM IS

L IV. ART EM IS AST RAT EIA A N D APO L O AM A Z O N IU S

V. ARES

CONCL U SION

BIB L IOG RAPH Y

CH APT ER I

T H E AM AZ ONS IN G REEK L EG END

The Ilia d contains two direct references to the Amazons 1 namely, in the story of Bellerophon and in a passage from 2 the famous te icho scopy. The context to which the ﬁrst of these belongs is classed by critics as an echo ” from the pre

Homeric saga , and therefore it may be inferred that the Amazon tradition in Greek literature dates from a time even earlier than the Homeric poems . The description of the

’ c w-ri a ve t a women here is very slight, being given by the epithet p s ' of the line : 76 T p t'ro v a ?) lca 'revr etpve v but, from the facts that battle with them is considered a severe test of the hero ’ s valour and that as warriors they are ranked with the monstrous chimaera, the ﬁerce Solymi , and picked men of Lycia , we gather that they are conceived as beings to be feared . The scene of combat with them is Lycia . The second of the two passages cited above is more deﬁnite .

Priam, exclaiming on the happy lot of Agamemnon , who has

“ ’ : Oh Atre d been pointed out to him, says to Helen , happy i , ’ ! V fate s child , blessed with prosperity erily, to thee are many

! - subject, youths of the Achaeans Once did I go to vine rich

Phrygia, where I beheld vast numbers of Phrygian men with

- re swift moving steeds, the people of Ot u s and godlike Mygdon ,

a n a riu who were then encamped by the banks of the S g s . For I was numbered an ally with these on that day when the Ama zons came, pitted against men . Yet even these were not as

- many as are the quick glancing Achaeans . Although the characterisation is the same as in the Bellerophon story

1 — I lia d, 6 . 16 8 195 . 2 id 1 2 - Ib . 3 . 8 19 0 . 3 b I id. 6 . 186 . 2 2

there is gain in that the impression

of the Amazons as a mighty band of warriors is strengthened , also that the event has its place in the conventional chr onology

of Greek legend , antedating the Trojan War . It is to be noted ,

moreover, that here the Amazons are the aggressors on the ﬁ con nes of Phrygia .

There is another allusion in Homer to the Amazons , although

this is indirect rather than direct . It occurs in the second

Ili a d book of the , where the spot of assembly for the Trojans 4 “ and their allies is designated : There is before the city a

certain lofty barrow, in the plain far away , standing detached

Ba tie ia on this side and on that, which men , forsooth, call ,

but the immortals name it the grave of swift- bounding

Myrina . Here then were the Trojans numbered and their ” E allies . The scholiast and the commentary of ustatius on the passage tell that this Myrina was an Amazon , the daughter of Teucer and the wife of Dardanus , and that from her the 5 city Myrina in Aeolis was said to have been named . It seems reasonable to suppose that the commentators are correct , for in later literature we hear much of an Amazon by this name, and there is frequent mention of graves of various

Amazons , here and there in Greek lands , always regarded with wonder and awe akin to the reverence with which Homer mentions the tomb of Myrina .

The Amazons then, as they appear in the Homeric poems , are a horde of warrior women who strive against men , and with whom conﬂict is dangerous even to the bravest of heroes .

They belong to Asia Minor, seemingly at home in the neigh bo u rho o d of Lycia and opponents of the Phrygians on the

S a n a ri river g u s . About the grave of one of their number there lurks a hint of the supernatural. The poet does not

4 — b 2 . 81 1 I id . 1 8 5 . 5 h 2 2 l r o t l. 39 23 S o . B io d. i ra b 1 . 573 13 . 6 3 P a o C Cf. S c . 3 . 54 , 55 ; S t o , ; ; t , y ; c l

B u s . O ia n H a li eu tica 3 . 4 03 H e s ch . te t a n d s . d o o c M v lv s p p , , ; y ﬁa r a x p u o p n ; t r 28 a d D . Pe . 8 . 3

h n say whether S e was friend or foe of Troy . O the analogy of

similar graves pointed out in various parts of Greece , she who

lay buried there may well have been a foe , yet later Greek commentators saw in this one an ancestress of the royal line

of Troy .

A ethi o is In this they may have drawn on the p , which tells

of an alliance between Amazons and Trojans . We pass thus

from the Homeric Epic to the Epic Cycle . Proclus in the

' ‘ X o- v- o a dei a I a a r uc pn u p aa ﬁ, whence Photius quotes excerpts , says that the last book of the Ilia d was followed by the

A ethi o is Ar ctin u s circa p in ﬁve books, written by of Miletus ( “ 750 He starts the argument thus : The Amazon

Penthesilea, daughter of Ares, a Thracian by birth , appears

to give aid to the Trojans . In the pride of her valour Achilles

slays her, and the Trojans bury her . Achilles destroys Thersites for speaking slander against him and carping at his alleged love for Penthesilea ; whence there is a division among f h i ” the Greeks in regard to the murder O T e rs te s . It is not possible to trace the story of Penthesilea beyond the date of t the A e hi op is . How much the poet made of the romantic situation drily described by Proclus , it cannot be determined , for the evidence has perished with the work . Certainly it did not lose in pathetic details at the hands of the writers and painters of later years . The outline preserved by Proclus “ ” speaks only of the alleged love of Achilles for the queen , yet that affords a starting- point for the play of much romantic 6 A ethio is fancy in subsequent times . The fact that in the p Penthesilea is called a Thracian raises the question whether the author does this lightly , or whether he has serious thought

0 S a v f r n h e r e in n h l e o o e u n im p o rta n t v e r sio n ( D a r . w Pe t e si e a is sla in b P rr h u s s n f A h h a n d o fh e r lo v e r A il s i y y , o o chill e s , h e r de a th by t e ch l e s a

l a r o n v e n i n in r 1 ii 134 N o n n s r e u o e e k li e r a u r . . S m . 1 . 9 u 35 . 28 g c t G t t e . Cf Q , ; , ;

- H lla n in T ze z . o s t a c h . 9 9 7 Di . r e t P H m . 19 E . 4 4 1 L o e t C e . 3 , ; t. .M 9 3 , ; y p ; t .

d n 4 15 4 . 2 B u s . H rn . 1 6 2 2 22 e r v . a A e . 1 . 9 1 s o 6 9 5 H . Fa b . 1 1 5 S u . ; ; t , ; yg , ; ; J t

2 . 4 id H er . 2 1 . 1 18 4 n n rn i n h r O v Pro . 3 . 9 1 . F r e v i e e o e t e e a m e n ; , ; p , o d c c c g t t t

f h r t e su b e in e e k a in in s 1 . o s . j ct G p t g e e Fa n 5 . 1 , 6 of Thrace a s the home of the race and of Ares as their patron 7 Dio do ru s deity . gives Ares as the father of Penthesilea and 8 Otre re t . as her mo her , and St Basil adds that she was queen of 9 the Amazons of Alope in Pontus , but elsewhere Otre re too is i called a daughter of Ares , her mother being Harmonia , wh le i i . her ch ldren are Hippolyta and Penthes lea Ares , however, is qui te steadil y named by Greek w riters as the father of the 10 in i Amazons general , and Harmon a, as their mother . An other Am azon is mentioned by name in an epic fragment ’ Ode preserved by the scholiast on Pindar s third Nemean ,

line 64 : Telamon of insatiate battle- shout was the ﬁrst to

bring light to o u r comrades by slayi ng man - destroying

- l . blameless Melanippe, own sister to the golden gird ed queen This new character is attested an A mazon by the epithet

’ av S oXe T et a v V aur i dve i a p p , a igorous variant on p , and by her “ ” k w - i inship ith the golden g rdled queen , who can be none

( m y c o n v e n other than Hippolyta . The adjective m u m is

tio n a l and colour less . The fragment must belong to a long passage— if not to a whole poem— descriptive of the combat 11 waged by Telamon and hi s comrades against the Amazons . “ That the well - worn story of Heracles and the golden

Di o d. S ic . 2 . 46 .

8 S t. B a sil , s . v . 9 - l . A A Rh . 2 . 9 an d S h l . T z z . P o s t H o rn 8 189 S h o . Rh . 2 . Cf. p . 38 c o e t . . ; c p

2 h ia d F . 12 1 223 22 103 S l . l 3 . 189 L c . a s s . 9 9 7 H . ab 30 1 63 5 . ; c o I , ; y C ; yg , , , , 1 ° 4 2 Ph r a h l . A . . 2 2 s . 2 . 4 15 0 0 . . 6 8 1 . 19 3 N n n s e e c . p . S c o p Rh . 9 9 ; L y ; ; ; o u ,

h a V 4 158 . F r a u ssi o n o f th e b e a r in o f his a s e e C e r . 3 . o dis c g t f ct p t 11 el k e r D e r e is he C lus 2 . . 200 if. de ri v e s th e lin es r o m th e A tthis W c ( p c yc , p p ) f

r f H u s a ri e r f r h o m th e o n l e x an so u r e is Pa us a o A ma zo n ides o e g e sin , w t o w y t t c

2 v er D e i nda ri S tudtis H esio de is c l H om e ricis n ia s 9 . 9 1 ﬁ ubb e r h o e P , , . L t , w ( ,

E si hi Rza ch p p . 10 de ri v e s th e m fr o m th e oea e o f H e o d, a n o p in i o n w ch

ll A is a dv a n b r De A ma o o s e d. f H e si o d . hir d h e o r e d Co e f w ( o , p t t y c y y ( zon u m A mi u is si m is F u ri s n am el h a h e r a m e n is r o m th e o rk q ig , p . y , t t t f g t f w O f Cyn a e th u s ( ci rca 5 04 O n th e ch a n ce th a t it i s O lde r th an Co r e y b eh li v n hi h m a b e e e s , th e fr a g m e n t s h o ul d b e co n si de re d a lo g w ith th e da ta w c y coll e cte d a b o u t th e A m a zo n s fr o m th e lite ra tur e o f th e c e n turie s im m edia te ly

ll m e r fo o win g H o . 5 girdled queen had its place in some song of the Epic Cycle 12 seems a reasonable admission , and it may therefore be considered proper to sketch its simple outline , as it appears in later poetry and prose . By the excellent testimony of the early vases which show Heracles and the Amazon together the epic source of the later versions of the tale is dated in the B period from the eighth to the sixth century C . The general

this z— plot is Heracles , arrived at Themiscyra , prepares to give battle for the girdle , in search of which he has been sent , but succeeds in O btaining it from the queen without force of arms, whereupon Hera arouses the other Amazons against him . In the ﬁght which ensues Heracles is victorious , but 13 he slays Hippolyta . For the ﬁrst time we hear of Themiscyra

he rm o do n - on the T as the home city of the Amazons . As in the case of Penthesilea and Achilles this legend of Heracles and

Hippolyta has a touch O f romance . Even more romantic interest gathers about the story of

O Theseus and his Amazon , called usually Antiope, but ften

Hippolyta . The secret of this lies probably in the great vogue accorded to the traditional adventures of Theseus, the national hero of Athens . As in vase painting Heracles , once popular with the masters of the old style, was gradually crowded aside by Theseus , so it happened in literature . It would seem that the epic from which the story of Theseus and

13 Ro e H erm e s . 4 n in l e i h zo n i b rt ( , 19 p p . 85 co j e ctu r e s a s g e p c , t e A ma ka

n a su s h s i r by O , a s t e o u r ce o f th e a cco u n ts o f th e e xp e dit o n o f H e a cle s a n d T e l a i m o n v e n b Pin r in hr l 4 . 2 if da e e a e s N em ea n 3 . 3 ii 5 s thm ia n g y t p c , , 6 ; ; I , 6 27 if H . r o . . e da te s thi s lo s t e p ic b e fo r e th e six th ce n tu ry B . C . Co e y ( p ci t

. 35 n ds e v ide n e fo r w i s r i mi d H ll p p ﬁ c t o e p c a cco un t , th e ﬁ st e p to se by e a ni cu s

Fr . 33 136 138 in M ull e r r . H a 4 h n a r ce . 1 . . 9 se o d v e n ( , , , F g is t. G p p t e c gi by

ll B 2 - — A p o o do ru s ( ibl . . 5 , 9 , 7 12 ; 6 . 4 7,

13 O n H e r a le s a n H i l P a u s . 1 . 4 1 A . d o a . Pl hea . 37 h c p p yt cf u t . T ; , 7; p R . 2 . 781

n h l . 100 1 N n n 2 a d S o o . 25 . 25 1 . S m 24 . 24 Pla n u n c ; ; Q . 1 . ; 6 ; d, A tho l . 9 1 ; I so cr .

2 19 3 A o ll o d. 2 . G 1 . 5 9 Dio d. S ic . 2 4 4 1 lu . u a e st. 4 . ; p , ; . 6 , 6 ; P t Q r . 5 ; Ph e r e c . a p

3 . 9 n . 1 h 4 A h e 5 57 Ar rie n A n a b . . A n a Z 7 13 5 L u c . 3 e n . 5 . 33 t , ; , . , ; c ; ; Et. M .

402 , 13 . 9 0

" Or Pin da w h o t ld th at sh e w a s t o e by H r ith o u s an d r . o s l n

m u ch m ate r- i al Eu r ip ru e s dre w fr om th e Cy cl e for his c o n

h e n n t ed by H m m a y m a d e to th e i de a of t e Arms . s p re se o e r be

w w f w a rri ors h o s p jx ar a t th e ga tes Of th e A si ati c o rld . To th e l a te r e p i c th e y are a p e o p l e w h o dwell in a city on th e

' - y s Eu xine a t th e Ill OE of th e T h er m odon . Th e ar e th u

n w y a T h e t s t ld of t a d h s r zl cx G ri ns d r ed to s ail . s orie o h e ir

h em i c es Pe t es l e a Hi o l ta an d A t e n th e ra . n h i , p p y , n iop , bri g ce

say th a t In H m e the Am z n s are cre a tu res a e To o r a o of f bl , i n th e Ct cl e w m en o f m m a n ti c e e n a n d to th e ee k o l g d, Gr i oles of th e historia ns se e m s to have b e en as ﬁxe d a s th a t of "0 W H r th e Troj a n ar . e odo ru s repres e nts th e Ath eni a ns

im a st r b f r th e tt a a cla ing p o of honou e o e ba le of Plat e . sup

" " o ti t i a th s d e e p r ng he r p le by e e ds of eld ( 721.

hi t i c th e a e m s , the r su cour of Her clidae . s cond . their ca paign

a i st e s in a th e a l Po lxm ag n Theb venge nce of de d fol owers of ce s , thir d t r th e a c th e n i , hei courage in f e of i vaders , who . com ng ” r th v e T h e rm do n l c th e o . e tt a f om ri r fe l on e upon A ic l nd , an d al y th to in the . ﬁn l , eir inferiority none Trojan iVar . T h e order of events here pl a ces this invasi on before th e Troj a n

' H ar c al r a c wi , a hronologic a rangement in c ord th th e tra di tio n a l t s u da e of The e s .

t e e to the Herodo us, it will be observ d , k eps ge ographica l t e th e l a in t s e a th h ory of Cyc e , pl c g the home of he w rriors on e 21 h h r m n tr r w banks of t e T e odo . S abo clea ly follo s Herodotus an d hi s c e all a n su c ssors , for he c s the pl i about Themiscyra

’ ’ ’ ’ ’: 75 76 W A .a o vco v w eBzo v bu t Di odo ru s ti n th e a u p f , f gi g cco nt of m y l i it le n e r t T hy m o e ta s Dion sius of y , who , on his pa , drew on , states that a great horde of A m a zons un de r Queen Myrina t t e E an d s ar ed from Libya , pass d through gypt and Syria , t a t th e Cai cus l i h y s opp ed in Aeo is , near wh ch t e founded

y y s v l n l ti . a i l i it e severa ci es Later , he sa s, the est bl hed e a

ttl w a y th u li e beyond e Cai c s . 94 In ti to Bl r in a o s l i ity le n e e addi on y in Ae li and on L sbos , several cities of Asia Minor boast e d that they were founded 25 y b th e Am azons . Consistent with th ese claims is the fact

5 ° 7 H er o d. 9 . 2 .

5 2 S r a b o 2 1 6 . t , .

Si c . 3 . 52 ﬁ. Di e d. 5 . . 3 . 66 . Cf Di e d Si c .

24 T h w i in A s ia M in r n a m n ll er e er e tw o o th er c ties o ed M yri a . A thr e e were o n n ec ted w ith th e n a m e o f th e A m a zo n bu t am i f A eo lis c , o n g th em th e c ty o

s e e m s o u s . a d i n 2 14 t tak e p rece de n ce . Cf. B t D o . P er . 828 . 5 ; S ch ol . I Had, . 8 ;

B i o d. Si c . 3 . 5 1, 5 5 ; S tra bo , 12 . 573 ; 13 . 6 23 .

a ' ' Cf. Kl ugm an n , tbe r die A ma zo ne n de r kle ina s ia ti s che n S a de , i n P hi

l u s Zo . h s a n o e 30 . 529 3 . T h ere E h e e P a o d g , p p es e citi es w p su , S m yr n a , Cym , p , 9 tha t in this neighbou rhood the ﬁgure or head of an Am azon 26 - e i e a was in vogue as a coin typ , and it s to be not d th t such w devices are very rarely found on coins els e here . In a frag

E u i e ment of phor s , who was a nat ve of Cym and , therefore, presuma bly conversant w ith the de tails of the legends there

m l a abouts , the A azons are said to have ived in and near Mysi ,

i vi . e e o n Car a , and Lydia This dence as a whole se ms to p i t , not to the plain at the mouth of the T h e rm odo n as the tra di tio n a l li - a t dwel ng pl ce of the race, but to a centre much fur her i west , namely, to that part of Asia Minor wh ch borders on

i w e i the A egean . It is easy to reconcile th s ith the g ograph cal

l i e a setting of the story of Bel erophon , where n Homer t lls th t the Am azons were sought and foun d somewhere near c ia . l Not far away are the Is and of Patmos , where there was a 27 Am a zo n i u m n place called , and the island of Lem os , where 28 29 Ar tin u s there was another Myrina . c is sa id to have in tr oduced into the saga the motive of a ca valry co mbat waged

di M a n e sia n s s by the Ly ans and g again t the Amazons , of i l i wh ch the scene wou d naturally be in th s part of the world ,

’ i a i a but th s same writer s statement, th t Penthes lea , who c me

a i i to the help of Troy, was a Thraci n , d rects the attent on away 30 s i from A ia M nor , although Thrace lay just across the l l . Hel espont , near the Troad It may we l be , however , that the thought of Thr ace in intim ate association wi th thi s queen is rather to be aligned wi th the facts indi ca ting yet a third i t i trad tional home for the race, namely, in the regions of Scy h a north of the Euxin e and Lake M a e o tis . Herodotus evi dently considered Themiscyra the original

in s f S m rn . Cf. esp e cia lly co o y a

27 A n on . S t. M a r . M . 283 .

3 3 N . H . 4 . 12 . Plin . 2’ 2 N ic . Da m . Fr . 6 .

3° T h e sto ry tha t Pe n th esil ea bo re to A chill es a chil d Ca yster is p ro ba bly to o la te to be o f an y v a lu e to this dis cu ssi o n . 1 0

?1 home of the Amazons At any rate , having once designated ” T he rm o do n them the women from the , he does not go back

of the characterisation in search of their antecedents . Perhaps

the service which he does perform is of greater value , in that , by pointing out a group of people whom he believes to be

descended from the Amazons, he seems to be pushing these

forebears of the legendary time into the full light of history . He tells32 of the migration of a band of Amazons into the

wild northern region between the Black Sea and the Caspian ,

’ n beyond Lake M a e o tis and the T a a is . From their inter

S a u r o m a ta e marriage with the Scythians the were descended , a Scythian tribe among whom the women were warriors and O 33 hunters . ther writers also speak of the Amazons on the

a e ti M o c Lake , a sheet of water best known to the Greeks by

its western boundary, the Tauric Chersonese , the place where E Iphige n e ia lived as priestess of the cruel goddess . ven the Caucasus mountains and the hazily conceived Colchian land lay nearer to the Hellenic world than this savage Scythian region . Greek travellers brought back accounts of strange

customs among these northern tribes . They told of the

Tauri , that they immolated all shipwrecked strangers to their 34 S a u ro m a ta e Artemis, and of the , that none of their women

31 h a n s a e d . hi s is th e e o r a hi al h e o o f th e l A s it s be e t t ( p t g g p c t ry Cyc e .

sh a dde d h a H e ca ta e u s w h o a sso ia e s S in o e o n th e Euxi n e h It o uld be t t , c t p wit

n F n M e la w h o m e n io n s a i A m a z n iu i P th e A m a zo s ( r . a d , t c ty o m n o n tu s

lin N H re ro b a bl la sse d h th e n n - e i s r ( 1 . 19 ; cf. P . . . 6 . a p y to be c Wit o p c o u ce s

h r w ho fo llo w th e t e o y . 32 — H e ro d. 4 . 1 10 1 17.

33 h A m a z n s a re o e n s le d M a e otide s . C . M e la 1 . 1 u s in 2 1 T e o ft ty f , ; J t , . ; E 2 E Fa sti 3 l. 1 ) S a b. 2 . 9 V e r . A en 5 . 4 u a n 2 O v id . . 6 . 739 . Cu rt . ; L c , ; , , ; ; 1 ; g

I n is u s sin th e o r a h o f his r e io n a bo u a k e M a e o tis a n o e i d c g e g g p y t g t L , t s

‘ h n i n hi h Pa e n s er er b h n c alle d fo r o n t e co fu s o w c p ﬁ d ( W t u c , b e twe e a n d It wo ul d se e m th a t th e fo rm e r is a m i ssp e llin g fo r

’ u a io n ro E h r 12 h a h e th e la tte r , a p p e a rin g in S tra bo s q o t t f m p o u s ( . T t t

’

n i l i h i o e s n o se e m o dd if n e r alls S t. B a sil s m a s cu li e a rt c e s u se d wit t d t , o e c

n m a s n h B e r d s ta te m e t th a t th e wo rd y ta d in t e m a sculin e . o o

n i n 4 2 lle h s n r la o n the tu s m e t o s ( . 17, 5 ) a fo lk c a d w o e co u t y y

r h e a s sh o re f h n e h e se ar e n A m a zo n s n o t t o t e Euxi , bu t t o t . 34 H e r o d. 4 . 102 ff. 1 1 married until she had slain a man of the enemy ?5 The Greek

' d a /c -ro vo z h equivalent, p , which Herodotus gives for the Scyt ian word meaning “ Amazon ” is strongly suggestive

’ ’ dv r tdvet a t c s o Xe r e u of the epithets , p and p c , used of the Ama 36 zons . 37 Aeschylus in the P ro m etheu s Bou n d also associates the

Amazons with the north . The geography of this passage is interesting in comparison with that of Herodotus, because the poet antedates the historian and therefore represents the vague reports of these regions which preceded the carefully considered mapping evolved by Herodotus . Aeschylus places the Nomad O 38 Scythians far to the north , near the cean , in which Strabo 39 follows him , whereas Herodotus ﬁnds them deﬁnitely estab li h s e d Ca rcin itis . on the Gulf of , west of the Tauric Chersonese 40 41 The Chalybes, whom Herodotus and Strabo locate south of the Black Sea , are by Aeschylus relegated to northern Scythia .

And , strangest of all , he seems to place Mount Caucasus north of the Black Sea and the Sea of Azov . South of this “ - are the Amazons , man hating, who will in a later time dwell ” h e rm do n E in Themiscyra by the T o . lsewhere in the 42 P rom etheu s the Amazons are called the dwellers in the

Colchian land , maidens fearless in battle , and their home is “ evidentlyplaced near that of the throng of Scythia , who ” possess the land at the ends of the earth about Lake M a e o tis . 43 S u lia mts In the p p Aeschylus speaks again of the Amazons , ’ ' ’ here as 7819 c wd po vc Icpeo Bopov s 7 a characterisation 44 which suggests another line of his, quoted by Strabo :

35 H e r o d. 4 . 1 17.

3° V . su p ra , p p . 1 a n d 4 .

37 — P ro m . V . 707 735 .

‘3 S r a bo . 4 2 t , p 9 . 3° H r . 4 . e o d 19 .

4° H e ro d. 1 . 28 .

‘1 r S t a b o , p . 6 78. ‘2 — P r om . V . 4 15 4 19 . ‘3 2 S u p p lice s , 87.

ra o . S t b , 7, p 300 . 1 2

’ ’ - w ' o i c 81 70 0 ! r z di me Bp rﬁpes ezlv op c Em é u . Aeschylus then apparently places the original home of the Amazons in the

M a e o tis country about Lake , conceiving this region to be practically identical with the Colchian land , or contiguous to it . He speaks of their migrating thence to Themiscyra ,

i O wh le Herodotus holds the pposite theory , that they migrated

r from an original home at Themiscy a to Scythia . It seems proper to give the preference to the latter as the view com

ul mo y held in antiquity , for Herodotus is the later writer and the more scientiﬁc student of geography . Strabo , who had large opportunities for the comparison of conﬂicting accounts , 45 pointedly says that Themiscyra , the plain thereabouts, and the overhanging mountains belonged to the Amazons, and 46 that they were driven from this home . It may be concluded that there were three centres to which Greek tradition assigned the Amazons : — one in western Asia

— a Minor, large district in the form of a strip stretching from the Propontis to the tip of Lycia ; the second in Pontus along E the uxine, with a western boundary at Sinope , an eastern at Colchis , and a southern undeﬁned , somewhere in the interior of Cappadocia ; a third in Scythia , conceived as the

M a e o tis Tauric Chersonese , the regions east of Lake , those north of the same lake, and probably also those which border E E . the uxine on the north and west, including Thrace ach of these is an area so large that only by extension of the term may it be denoted a centre . Threads of afﬁliation reach out

E O u t also to Libya , gypt, and Syria . of this maze the source of the Amazon legend is to be sought . To round out this brief summary of the geography of the legend the list should

4° r S t a b o , p . 505 .

4 ° A s h r e e k s r a v e ll d m o re h e re w a s a r e n de n a m o n h e m t e G t e , t g o n t cy g t h to p la ce th e o rigin al h o m e o f th e Am a zo n s fu rth e r a n d fu r th e r a wa y . A s t e y

n ﬁn d su h a lk in s e rn A sia M in r o r a lo n h e so u h e rn sh o re o f did o t c fo we t o , g t t

n w n r l f r h o su s h h e r e b e s o u h i n th e Euxi e , it a s a tu a o t e m t p p o e t a t t e y w to g t

r i n h li le e x l r e d r e io n s o f S hia al so o f ib a . S u h re a so n in w a s e t e tt p o g cyt , L y c g fo r ce d by re p o r ts which c a m e o f S cythia n a n d Libya n wo m e n w h o we re wa rri o rs . 13 be set down of the places in Greece proper which are especially mentioned in the tale of the invasion of the Amazons 47 48 49 50 T ro e ze n Athens , , Megara , Chaeronea , Chalcis in E 51 52 uboea , Thessaly . But the story of the Amazons as the Greeks thought of them would not be complete without several additional details .

Among these is the tradition , which has seized powerfully on the imagination of later times, that it was the custom of these women to burn out the right breast, in order that they 53 might the better draw the bow . The story is usually ex

' plained as an attempt to derive the word from ya fo s‘

’ with preﬁx of cz privative . It seems probable that this false etymology grew out of the theory that the Sarmatians were descendants of the Amazons , for Hippocrates of Cos, a younger contemporary of Herodotus, gives a detailed account 54 ”5 Philo stra tu s of the practice among the Sarmatian women . takes pains to say that the Amazons were not thus mutilated . Most cogent as an argument against the universality of the theory in ancient times is the fact that nowhere among the extant remains of Greek art is there a representation of a

- single breasted Amazon . All that can be brought forward for the other side from artistic sources is that there was evidently a convention in favour of showing one breast bare in plastic and pictorial delineations of these women .

‘7 l he . 2 I Pa u s . 1 . 2 l B i . S ic 4 . 28 2 3 lito d a . P u . T a 7 sa e u s a , ; o d . , , ; C , p t ; p .

H a rp o cra tio n ; S u ida s , s . v .

‘3 — Pa u s . 2 . 3 1 , 4 5 . ‘9 Pa u s . . 4 l 2 1 1 , 7; P u t . T he a. 7. 5° 28 . Plu t . T he e .

51 l he s P u t . T . 37, 3 . 5’ l . hes 28 P u t T . . 5" 2 E . ad lia d i S i 2 4 u s in . 4 S h l a n s c . 5 A c o . d u t I , 3 . 189 ; B o d. . ; J t , , 5 ; p o ll o d.

5 9 Ar ria n A n a b. 7. 13 2 . . a in n i m a m m ia o f Pla u u s Cu rcu l 3 . 2 . , ; , , Cf L t U t , . 75 “4 H i o cr . De A e re L ocis e t A u is 17. H e r o do u s se e m s to h av e e e n h p p q , t b t e

k f h S i f h Am z n 4 ﬁr st to sp e a o t e a rm a t a n s a s de s ce n da n ts o t e a o s ( . 1 10

n hi s h e w a s o ll o e d b E h o Fr S c m n . Chiu s 5 . 102 Pl I t f w y p ru s ( . y , ; a to , De

804 B i d. S i 2 34 Lega. 7. p . ; o c . . . 55 Phil o s tr . H er o w. 20 . 42 . 1 4

This naturally introduces the general subject of the treat

ment of the Amazons in Greek art . The battle between Greeks and Amazons was a favourite theme with the sculptors

of friezes . Its companion pieces are the ﬁght between Lapiths and Centaurs and the historic struggle between Greeks and

Persians . In each of these subjects the Greek requisite of simplicity in art demanded that the essential element should be sought by analysis , in order that the composition might present the situation in a telling manner . It follows that the point brought out in the scenes from the Persian Wars is that

Greek is pitted against Persian, in the Centauromachy , that it is civilised man against bestial man , in the conﬂict with the

Amazons , that the battle is between man and woman . There fore the Greek artist emphasises, in the ﬁrst , the national dress of the combatants, in the second , the savage appearance of the monsters , in the third , the womanhood of the Amazons contrasted with the manhood of their enemies . U niformly in the friezes the Amazons are beautiful . Those who have fallen are treated by the artist with peculiar tenderness ; those who are brought to bay are spirited and valiant , but also delicate and frail ; those who are for the moment victorious show no savage exultation , as do the ﬁerce Centaurs in the same situation . Their costume is usually a short tunic girt up for action , frequently open at one side in order to display

’ the woman s ﬁgure . The effort is always , not to show them to be foreigners who wear a fantastic garb , but to indicate plainly that they are women warring with men .

The famous free - standing statues of Amazons which have come down to us , and which inherit the artistic tradition of the 56 masters of the ﬁfth century, show the same sympathetic treatment . The face is calm and ideally beautiful , the body is that of a young woman in her prime , strong , supple , and

5° Cf. Plin . N . H . 34 . 75 .

1 6

- The types of Amazons in vase painting are numerous . They are shown in every conceivable situation indicative of their

— o n prowess in battle and in the hunt, foot , on horseback, in ’ chariots , preparing for combat, taking the ephebes oath ,

' 63 n bearing away the dead , and so o . The groups on the

vases frequently recall the friezes . In addition to these por tra ya ls of the Amazons in general the vases show scenes from

the Heracles saga and from the legend of Theseus .

The inference is inevitable , that among the great painters

the Amazons were popular as a subject , for it is to be pre ’ sumed that in these themes , as in others , the potters work shops merely followed the fashion of the art which they

- e distantly reﬂected . First hand evidence of the mann r in

which painters managed the presentation is not available .

The vases furnish the best information on this point, and their 6 4 testimony may be eked out by a few passages from literature .

Such then in a general way is the tradition of the Amazons ,

which had an important place in Greek art and literature . This review is the natural introduction to the study of cults

associated with these women , for without a clear understanding

- of the legend certain details of cult practice are obscure . The points which should bear emphasis are these — the persistent belief among the Greeks in the real existence of

Amazons ; the conception of them as unusually ﬁerce warriors, and this in spite of various tendencies of thought destructive of such an idea ; the habit of associating them with certain

n deﬁ ite geographical centres .

0“ - if Co r e a bu la e s th e s hi h h ﬁn s in in o . ci t . 49 . y t t typ e w c e ds in v a e p a t g , p . p p

“4 P s 2 C . e . . a u . 1 . 15 10 . 1 r ze r a u s . 2 . 1 9 f g , ; 3 , 8 . Cf. F a , P 3 . CHAPTER II

T H E GREA T M OT H ER More primitive than the worship of the gods under anthro p o m o rp hic form is the custom of reverencing this or that deity in baetylic or aniconic shape , a habit of religious cult for which there is ample evidence in the writings and monuments of the Greeks . This evidence , however, usually indicates such

n worship o ly in very early times , showing that it gave place here and there to a more highly developed stage, that of iconic hi symbolism, but there are examples of t s primitive conception of deity in late times . Conspicuous among these survivals is the worship of Cybele under the form of the Black Stone of

n Pe ssi u s in Phrygia . By order of the Sibylline books the 2 4 B 0 . . cult was transplanted to Rome, in C , as a means of 6 5 driving Hannibal out of Italy . Apollonius6 6 represents the Amazons engaged in ritual exactly similar to that of Pe ssin u s— venerating a black stone placed on an altar in an open temple situated on an island o ff the coast of Colchis . The character of the worship which he depicts makes it probable that he drew his information on this point from an early source, especially since we learn from 6 7 Dio do ru s that the Amazons paid marked honour to the

Mother of the Gods, consecrating to her the island of Samo

h er thrace , setting up altars there, and performing magniﬁcent

“ i 29 10 1 1 . L v y , . , 6 6 — ll n r o n 2 1 1 2 1 177. B e a se o f its re se m bla n e to th Bla k A p o o . A g . . 7 c u c e c

n o f Pe ssin u s it se e m s im o ssibl in e r r e th e s o n e m e n io n e d b S to e , p e to t p t t t y

ll n i s h e r ise h a n a s th e s o l o f C be le a l h o u h it w a s la e d in a A p o o u o t w t ym b y , t g p c

s Fo r th e v ie h a i r e r e se n e d A r e s v . H . de L a V lle t e m p le o f Ar e . w t t t p t i de ’ ir n t L a M tho lo ie e t les ie m : da n s les A r o na u ti es da n s n e M m o , y g D g qu ci l E éid ,

Pa ris , 189 4 , p . 5 6 9 . V . in fra , n . 346 . 57 i . . . Dio d. S c 3 55 3 1 8

sacriﬁces . At any rate , the two passages substantiate the fact that the Amazons were votaries of the Mother, who was known both as Rhea and as Cybele . 6 8 On e story told that Scamander introduced the rites of r the C etan Mother into Phrygia, and that they were ﬁrml y e Pe ssin u s S a n a riu s stablished at on the g as a chief centre , where the goddess received from the mountain ridge ov er

° 6 9 - hanging the city the well known name, Dindymene another account70 had it that the home of Phrygian Cybele s worship was in Samothrace, whence Dardanus brought the cult to Phrygia ; an attempt to rationalise the two legends developed 71 o r ba the tale that C y s of Samothrace, son of Demeter and

Jasion , introduced the rites of his mother into Phrygia , and that his successors, the Corybantes of Mount Ida in the Troad , pa ssed over to the Cretan mountain of the same name , in order to educate the infant Zeus . In the minds of the various writers of antiquity to whom we are indebted for all that we know about orgiastic cults there is S uch confusion that we are left in ignorance of accurate details which would serve to distinguish sharply one cult from another .

We are informed on several points, however, concerning the worship of Cybele, the Great Mother of Phrygia , con side re d apart from other cults similar in character and ex

Pe ssin u pression . Her worship at s in particular is most important to an inquiry concerning the Amazons, because there, attested by history , was the same baetylic form of the goddess under which the Amazons were said to have venerated her . Roman writers naturally, after the Black Stone had been set up in their city, were moved by interest and curiosity to examine the legends connected with the cult, and so it

“9 A p o ll o d. 3 . 12 ; Dio d. S ic . 4 . “9 r a 10 . . 4 9 4 2 12 . . 56 7. Cf H o r . Ca m . 1 . 16 5 Ca ul . S t bo , p p 6 , 7 ; p . , ; t l

A tys , 6 3 . 7° Dio . S i . . 4 d c 5 6 .

71 H yg . P o et. 2 . 4 . 1 9

happens that to these sources we owe many facts , often gleaned from the poets of the early Empire who looked with disgust on the great vogue of this orgiastic cult in their day . 72 Pe sin u s Cybele of s was served by eunuch priests called Galli .

This ofﬁce of priesthood , which was considered very honour able, seems to have commemorated the devotion of Atys to 73 the goddess . Fortunately we have a record of the peculiar

P in form which the legend of Atys assumed at e ss u s . Here he was regarded as the son of a maiden by the fruit of an almond 74 i- b . tree, which sprang from the sexual Agdistis Agdistis

a redros loved him and made him her p and Gallus . From the same source , Pausanias , we learn the Lydian variant of the 75 Ca la ii s . story . In this he is called the son of of Phrygia

He established the orgies of the Mother in Lydia , in connection with which he was so loved by the goddess that Zeus in jealousy sent a wild boar into the ﬁelds of Lydia , which killed Atys . Both versions show that the youth held in Cybele ’ s mysteries a position similar to that of Adonis with Aphrodite and of O 76 siris with Isis, but it seems to have been the peculiar characteristic of the cult of Cybele that her companion was a

Gallus . The fact which stands out conspicuously in all the records of the Pe ssin u n tia n rites is the service of effeminate 77 priests , who apparently represent him . In this there is

72 — 6 4 1 Dio d. S ic . 3 . 58 12 . . 6 7 14 . . 6 40 S tr a bo , 10 . p p . 4 6 9 , 572 ; p 5 ; p p ; H 147 N . . 5 . 4 a s ti 4 . 237 36 3 Plin . M a r . P a r . a p . C . M ull e r , Fr . 1 . 54 ; O v id, F , , ; ;

— 0 . l . 7. 2 17 22 1 2 1 a . A t s . . A n tho l . P a 1 . 6 1 ; 3 1 . 9 ; 35 . 6 5 ; C tull y Cf

73 — 12 . Pa u s . 7. 17, 10

74 h r e a n Rh e a r e e iv e d th e n a m e A dis is a t S tr a b o ( 12 . p . 5 6 7) sa ys t a t C t c g t

h A dis is n e a r his i th e o m b o f A s w a s sh o n . Pe ssin u s , a n d t a t o n M t. g t t c ty t ty w

Cf. P a u s . 1 . 4 , 5 .

75 — Pa u s . 7. 17, 9 10 .

75 s : Os iri s i n o lde n l r i n A s c . r a ze r A lli s A don i Fo r a co m p e te t e a t se o ty f F , , , G

u P a r 4 . B o gh , t 77 A r is o . r k s C . H e r o d. 3 . 4 8 8 . 105 T h e ide a w a s r e v o ltin g to th e G e e . f ; ; t t

2 w o m m o n a m o n th e Ph r i a n s a n d o h e r P o li t. 5 . 8, 1 . T h e p r a ctice a s c g yg t

ilu s a . S h . Fr . r o m T ro f a n ie n im e s i h H e ro d. 8 . 105 c . o A sia tics o c t t . W t f p f p

li i a il i b e lo n e d to th e r i e s o f A r e m is a t Po ll u x , 10 . 16 5 . A s a r e g o u s de t t g t t 20 probably a clue to the connection between Cretan Rhea and

Phrygian Cybele , for in the two sets of cult legends there is frequent mention of the Dactyli , who belong both to Cretan 78 and Trojan Ida . Their evident association with metallurgy recalls the iron sickle produced by Gaea and given to Cronus 79 to accomplish the overthrow of U ranus . The underlying idea in the cult of Cybele seems to have

- been that of an earth goddess of fertility in man, beast, and

ﬁeld . Her worship was accompanied by the sound of crashing drums and cymbals , the music of the pipe , and the voices of Of frenzied votaries . her inspiration came a form of holy madness , which endowed the worshipper with a sense of mystic i ecstasy and supernatural strength . The best extant de scr p 80 tion of the rites is that given by Lucretius , which , although ’ it is marred by the allegorising tendency of the poet s thought , conveys an excellent impression of the tumultuous festival .

The most awe- inspiring detail of the ceremonies is that beneath ’ the joy of the throng s self- surrender to the deity there is a terriﬁc undertone like that of the muttering drums . The fervour of rejoicing may in a moment become the curse of irresistible madness sent by the Mother . It is a presage of 81 the mourning in the A tys of Catullus :

D e a M a n a De a C b e le Din d De a o m in a g , y , ym i , D ,

m e a n s si r r s h r m P ro cul a tu t fu o o m ni , e a , do o :

" Alio s a g e in c ita to s : al io s a g e r a bido s !

h s s h o se f e u s a n d H e a e a t L a in a in Ca ria to h o se o f A hr o di e Ep e u , to t o Z c t g , t p t

B m e r H r a li in S ri I n e a h o f h e se in s a n e s th e de i ar a t a by c , o ie p o s , y a . c t t c ty p

a k s in s m m a su r o f th e h a r a e ris i s o f C be le . C . a rn e ll Cu lts o the t e o e e e c ct t c y f F , f

ee k S ta te s 2 . . 506 . 59 0 . Gr , p p p

78 h l h 12 u in P ho ron i s S ra b o 1 H e sio d. T he og . 16 1 ; S c o . A p . R . 1 9 ( q o t g ) ; t , 0 . p . 472 . 7° T h e s to r y o f th e o v e rthr o w o f U r a n u s b e lo n g s to th e H e sio dic th e o g o n y

h a s u n e r a in th e la e r O r hi h e o o n in ( H e s . T he og . 16 0 , It a co t p r t t p c t g y ,

r n e s h m h s e n r e a b o u th e th e sto ry o f th e o v e r thr o w o f C o u s by Z u . B o t yt c t t

T h e rshi f Dic ta e a n e u s se e m s to h a v e b e lo n e d Dic ta e a n Ca v e in Cr e te . wo p o Z g

h E r a n S r a b o 10 . . to t e te o c e t s ( t , p

3 ° N a tu ra 2 6 00— 6 40 u e r . De Re ru m . . L ,

31 l s n e C a tu l . A ty , a d ﬁ m . 2 1

Ancient notices speak of other priests of Cybele, less

e important than the Galli . These wer the Cybe bi and 82 M e tra rta e gy , mendicant friars , whose machinations at Rome 83 v n a l were scorned by J u e . In the cult legends the Galli of history are probably r e p r e sented by the Corybantes , about whom there is much con ’ fusion . At times they seem to belong only to Cybele s rites ,

e at other times they are completely identiﬁ d with the Curetes . Probably the tales of Corybantes and Curetes preserve the record of primitive armed dances of religious character, in honour of Phrygian Cybele and Cretan Rhea respectively . 84 As the two deities are essentially the same, so the hoplite attendants of the one are practically the same as those of the other . As each cult assumed local individuality, the myths concerning the Corybantes would gradually appear to be quite distinct from those about the Curetes . Naturally , onl y an initiate in the mysteries attached to either cult would possess accurate information on details , and his lips would be inevitably sealed on all important points , so that posterity must be content to remain puzzled by remarks like this of 85 “ Pausanias : In lineage the Corybantes are different from the Curetes , but , although I know the truth about both , I ” 86 U nf E pass it over . ortunately certain writings by pimenides which might have prove d highly satisfactory to modem

82 i s a n d S u ida s T h ri s ﬁn d a s rik in l e x a Ph o t u p ﬂT pa 76a s . e se p e ts t g y ct

in h e h o lin de rv i sh e n n l co u n te rp a rt t w g s o f M o h a m m e da ni sm . I fa ct , m a y c o s e

l h e o r shi o f th e r e a M h e m e in h e rie n - a p a r all e s to t w p G t o t r m a y be t t O t to d y .

r be bu s is e v ide n l th e m a s in h n a m f h e ss T h e wo d Cy t y cul e fo rm o f t e e o t g o dde ,

e ro do u s a s Kv H e r giv e n by H t fififin ( o d. 5 .

‘ 83 ﬁ J u v . S a t. 6 . 5 12 .

34 T h e tw o de itie s we re so co m p le te ly ble n de d in to o n e th a t e v e n in e a rly

in s it w a s n e e dl e ss to i h h l O . t e o m e e G re e k writ g d scr im i n a te b e twe e n t e m . f c p t ide n tiﬁca tio n o f Rh e a with Cyb e le i n th e H o m e ric H ym n to the M othe r of the Go ds 95 P a u s . 8 . 37, 6 .

3° r' wv a n d Ko v o f E im e n ide s r e e rre d to in T h e Ko vpﬁ p ﬁdvr wv wh e n ; p , f 4 a n d D 7 . 4 i a e . 1 . 1 . 10 . . o r 0 S tra bo , p , g L t 2 2

inquiry have perished . In the actual ceremonies performed at Cybele ’ s shrines the original warlike character87 was almost lost in the mystic frenzy which found expression in noisy shouting

- a fﬂictio n and self , but it is doubtless to be traced in the measured beating of drums, the clashing of cymbals , and the

the music of pipe, which set the rhythm for the ecstatic motions of the worshippers . It was expressed also in the 88 political and warlike aspect of the goddess thus adored . The Cretan legends told that the Phrygian Corybantes were summoned to the island , where by beating their shields with their swords they drowned the cries of the new- born Zeus from the ears of his jealous father, and so originated the

Pyrrhic dance in which the later Curetes honoured Rhea , by moving to and fro in measured time , nodding their crested 89 helmets , and striking their shields .

The Curetes are , moreover, confounded with the Dactyli ,

— Pa e o n iu s who are usually given as ﬁve in number, Heracles , , 9 ° im e de s J a sio n — Ep , , and Idas, the metallurgists of Cretan and

87 I n th e co u r se o f e x ca v a tio n s a t Pa laik a stro in Cre te a hym n o f th e Cu re te s

i e r d hi h s a a b w a s d s o v e i d e d o u 300 B C . T h h n i s c , w c t t e ym s dis cu s e d in thr e e

B r i i s h S ho o l A n n u a l 1 19 0 1 M i s a e r s t 5 8 s . E. H a rris n p p , c , ( ( ) J o ( p p . 308 “ T h e K o u r e te s a n d Ze u s K o u ro s : A S tu dy in Pro - h is to ric S o cio lo gy

B sa n u . T x ( 2) R . C . o q e t ( p p 339 e t o f th e H ym n a n d ce r ta in re ligio u s a s “ " “ " e cts T h e Cul o f Dik a e a n e a n p , t t Z u s d T h e Cult o f th e K o u r e te s ; ( 3)

ilbe r M u rr a . 356 Re s o r e d T e x T r a n sla io n a n d m m e n G t y ( p p t t , t , Co ta ry .

’ iss H a rris n s s u d is n de r h n T h K r M o t y u t e se h e a di g s : 1 . e o u e te s a s A a lyo ves

a n d vr k 2 . T h e K o u r e te s a s M a i ia n s a s n H pb o o c; g c , d r e i s a d M e tallu r gists ; ’ T h K r " 3 . e o u e te s a s a rm e d Opxno r ijpe s ; 4 . T h e K o u re te s a s Q ék a xe s a n d — 5 . a re n T h K r - Il a cao r p6¢o ¢ ; Z g u s a d th e T h u n de r Rite s ; 6 . e o u o s a s Y e a r G o d; T K 7. h e o u r e te s a s T h e thr e e a r ticle s fo rm a v e ry v alu a ble c o n tribu tio n to th e s u d o f r i a s i n t y o g t c cul ts a d kin dre d s u bj e cts .

3 8 a rn e ll s e a k i h r i o s ci t. 2 . F p w t ce ta n ty ( p . p . 306 ) o f th e p rim itiv e wa rlik e

h a r a e r o f e l c ct Cyb e . 8 ° H si d. T h eo 2 e o . 45 487 A o ll d. l . l . T h e r g , ; p o , 6 O p hi c th e o g o n y co n n e cts th e sh o u ts o f th e Cu re te s a n d th e cla sh in g o f th e ir s hie lds with th e s to ry o f th e o v e r hr f Cr o n s e s o o u b u . C . L o be ck o t w y Z f , A g la p h . p . 5 19 ; H e rm a n n , O rp hica ,

6 . p . 456 . 9 ° P a u s . 5 . 7 6 . T h h l , e s c o ia st o n th e p a s sa g e says th a t th e y we r e te n in

n u m b e r . Pa u s . v e s th e sa m n gi e a m e s fo r th e ﬁv e , 5 . 14 , 7.

a part from the peculiarities of technique, is in the frank caricature shown in the painted ﬁgures . The scenes are chieﬂy Dionysiac in character, from which it is to be inferred

Cabiru s that the Theban was a form of Dionysus, but this 1° ° hardly agrees with the words of Pausanias, who uses the ’ plural number of the Cabiri at Thebes . He says that he is n o t at liberty to reveal anything about them , nor about the i o n o u r the acts which were performed there in of Mother, that he can only say that there was once a city on this spot, that there were certain men called Cabiri , among whom were

A e tn a e u s Prometheus and his son , , and that the mysteries were given by Demeter to the Cabiri . This account favours ’ 101 “ ” Welcker s theory that the Cabiri were the Burners . In this capacity they would approach closely to the Dactyli . But they are not for this reason necessarily divorced from 102 h companionship with Dionysus , whom Pindar calls t e

’ : a h x o x o r ov w d S o m p a redros of Demeter x p pe p v A n/ jr epo q. The

' epithet a /cO/cpo r o v shows the intimate bond between Demeter 1 03 and the Mother of the Gods . Dionysus is placed naturally at the side of the former, since his worship , in cult and in legend , is to be classed with that of the Great Mother of ’ 104 E Phrygia, Rhea s double . Demeter is, indeed , the arth

Mother of Greece , on whose cult ideas were grafted which

1 0° — Pa u s . 9 . 25 , 5 6 .

101 — l k e r A es h l T ilo i e . 1 2 11 H e n n e th e r We c , c y . r g , p p 6 1 . co cts w o d with

Ka lew .

102 in dar sth . 6 . 3 . P , I

1 03 o m eri H m n 4 —4 Cf. H c y , 1 . 3 .

1 04 O n th e Phr ia n h a ra e r o f th e m u sic u se d in th e o rshi o f io n su s yg c ct w p D y ,

P o lit. 8 . 9 . Eu i h B ha e m l l i n i s h cf. A risto t. 7, rip de s in t e acc co p e te y de t ﬁe t e

i n su h Phr all rite s o f D o y s wit th e ygia n wo rship o f th e M o th e r . Cf. e sp e ci y

lin e s 5 8 ﬁ. Euri id s in h e H e len a 132 a ssi s m r a ll h e a t p e t , 0 gn to De e te t

‘ Rh e a ll d h i n n a ribu e s o f . A o o o ru s ells 3 . 5 1 a o su s driv e m d b t t p t ( , ) t t D y , y

e r a w a s u r e d b Rh e a e l in Phr a a n h h r iv d r m h e r H , c y a t Cyb a ygi , d t a t e e ce e f o

’ n s a ir e wo m a tt . 25 belonged to the ceremonial of the Mother in Phrygia and ”5 Lydia . So it is not strange that the Samothracian goddess closely i approx mates the form of Cybele, and that we ﬁnd the Ama 1 06 zons consecrating this island to the Mother of the Gods . But there is room for much conjecture concerning the meaning of the connection between the Amazons and the deity of 107 Samothrace . It is probable that there is some bearing on this in the legend of the settlement of Samothrace recorded by 108 Pausanias . This tells that the people of Samos , driven out E by Androclus and the phesians , ﬂed to this island , and named it Samothrace in place of the older name, Dardania . The charge which Androclus had brought against the Samian exiles was that they had joined the Carians in plotting against the

Ionians . It would appear then that these colonists of Samo thrace were bound by strong ties , probably of blood , to the pre E i Ionic population of phesus and its env rons, by whom the E i shrine of phesian Artem s was founded , a shrine indissolubly 109 connected with the Amazon tradition . With these facts must be considered the opinion of Herodotus that the Samo thracian mysteries were of Pelasgian origin .

In Samothrace there were also Corybantic rites of Hecate .

1 05 — n th e r shi f b e le in dia c . H e ro d. 5 . 102 P a u s . 7. 17 O wo p o Cy Ly f ; , 9 10 .

h u E a m 4 2 308 e d. Er n s illu s r a h A n e p itap h by Callim a c s ( p igr . , p . , t) t te s t e

r T hi s e lls f a ri g e n eral r e se m bla n ce o f o n e o r gi a s tic cul t to a n o th e . t o p e ste ss

w h a s rv m e r f Ele u sis h a ir i a n d n all C b e le . C so h o d e e d De e t o , t e C b , , ﬁ y , y f. al

‘ h hi s o f h r ii m a A h e n s hi h w a s in e a rlie r im e s a e m le f t e t ry o t e M e t o t t , w c t t p o

l n h i n E e u sin ia n e m e e r A rria A . 0 H e s c . o . H al . c in . D t ( , ; y Ebadveuo s ; D D

1 1 . . 6 58 bu se r v e d la e r a s e m le o f th e M o h e r o f th e o ds o f h m p , t t t p t G , w o a s r A h m a n u m a n li n s s ri s Phi di , o g o ra critu s , m a de th e sta tu e wit ty p d o a a tt bu te

A rtia n P er i l. 9 Pa u s . 1 . 3 5 Plin . N . H . 36 . 17 A e s h . l . 6 0 Dio . a er ( , p ; , ; ; c ; g L t .

ﬁ ' E s v . 6 . 2 3 i s tol. G r . . 239 Ph o iu s a n d S u ida s . r a z . , ; p p ; t p n p y pr m) 1 0° B io d. S ic . 3 . 55 .

1 07 K e r n h l s A r h z . 130 h a in th s a e m e n f D d ru s o d ( c . A n . 189 3 , p ) t t e t t t o io o th e re is n o p ro v e d co n n e ctio n be twe e n th e Am a zo n s a n d th e m yste rie s o f S a

m o thr a ce .

10° Pau s . 7. 4 , 3 .

1 09 Cf. ch . III o n Ep hes ia n A rtem i s . 2 6

11 0 Z e r n thia n These were performed in the y cave , from which 111 Apollo and Artemis derived an epithet . The sacriﬁce of dogs to Hecate held a prominent place in these mysteries . This sacriﬁcial rite is so infrequent in Greek religion that it commands special attention wherever it is found . The Corybantic rites of Samothrace show that Hecate of this place was closely akin to the goddess of the same name, who was

Pa n a m e riu s L a in a worshipped with Zeus at g in Caria, the chief centre of her cult in Asia Minor “2 Strabo113 classes her 114 - cult as Phrygian Thracian . Farnell comments on the close connection between Artemis Phe ra e a of Thessaly and this h Hecate and suggests T race as the home of the cult . Some supporting evidence for this Opinion may be obtained by comparing with the statement that dogs were offered to Hecate 115 Em iricu s in Samothrace a remark of Sextus p , that the

Thracians used this animal for food . In Lemnos there were similar Corybantic rites in honour of

Bendis , who is thus brought into relationship with Samo thracian Cybele and her reﬂex Hecate , as well as with Cretan 116 “ ” Rhea . This Great Goddess of Lemnos is Thracian

Bendis, the ﬁerce huntress of the two spears and the double “ ” worship , of the heavens and of the earth , who received 117 human sacriﬁce in her own country . She entered the Greek pantheon as Thracian Artemis , closely allied to Cybele and ' ( Dwa o o . b Hecate She has a counterpart in q p e , from whom the

Thracian Bosphorus was named , a goddess in whose rites the 118 torch has a conspicuous place .

n o h l A r ist h P a p 27 S c o . Op . , 6 . m O v id, T ris t. 1 , e l. 9 . 19 ; L iv . 38 . 4 1 . 112 V . s u p ra , 11 . 77. “3 f - r 4 7 . ri e s A r e m i H a e r h . A r o S t abo , p . 3 . Cf t o t s e c t , O p g n . 9 05 .

' “4 o 4 ﬁ Fa rn ell , p . cit. 2 . p p . 50 .

115 e x m ir B k k e r 174 S t . E p . ( e ) , . “5 ‘ ‘ S ra b o . 4 6 6 : re t , p (66 7 6 m l r d lep a r p61ro v f w d Kow orrmeia da t r a izr d. r e ( e rrin to th e Co r b a n i ri e s o f Cr e e m l r aw Z a o d xwv Ka t r d év A wa f g y t c t t ) p q m y, 1" H e s h . s sv yc . A lhoyxo s . “3 h l 2 S c o . Pla to , Rep u blic , 3 7. Cf. M o m m se n , H eor t. p . 488 . 27

Thus a long list may be m ade out of female deities who show the gene ral characteristics of Phrygian Cybele : the Lydian

Mother, Cybebe or Cybele ; Rhea of Crete ; Hecate of Samo thrace and L a gin a ; Bendis of Thrace and Lemnos ; Cappadocian 4 19 A ha e a M 5 Britomartis , or Dictynna , of Crete , who is p at 12° 121 A e g1n a ; the Syrian goddess of Hierapolis ; several forms of 122 — o f Ch e r so n e se o fBra u ro n Artemis , the Tauric , 1 , of Laodicea , 123 124 E - of phesus , Artemis Aphrodite of Persia The con

i n - c e p t o common to all these is that of a nature goddess , whose rites are orgiastic , and whose protection , as that of a woman warrior, is claimed for the state . It is probably correct to

m’ Dio do ru s assume that Artemis Tauropolos , to whom says i that the Amazons offered sacr ﬁce , is a form of Cybele , presumably Tauric Artemis . Therefore this name should be m added to the list . It deserves special pro inence , because the

Amazons are shown to have been her votaries . In connection with Aphrodite, who , like Artemis , although less frequently , 126 Ar n o biu s was identiﬁed with the Mother, relates that in a frenzy of devotion to this deity the daughter of a Gallus cut i off her breasts , a story strik ngly reminiscent of the tradition

- of single breasted Amazons, and also suggestive of the fact

m ' E . v . R e A n in s ri i n r B za n i m a n n u . hie i c p t o f o m y t u m ( M o rdt Det r , p a y .

— T a f. 8 h z . v r 6 r e a ds : . C . S e . B . s . S abo . ) M nr pl Ba by M & f t p y M da r a vpa ; t , p p

535 537 Pa B s r i l b H ri h H a u s . 3 . 16 8 io Ca s . 3 B . . a e . . rv . , ; , ; G Cf t c y J W g t ,

S tudi es i n la s s h C . P ilo l . . 6 4 n h e r shi f 5 . 6 , o t wo p o M ; M ﬁv m Pa u s . 2 . 30 , 3 . 1” Pse u - n l n o do u ia De Dea S ria . T h e o r h e o e d to h e r e s iv a l . L c , y t c b g f t ( p

cit. 1” i i Pa u sa n a s 3 . 16 8 i e n e s e m is T a u ri ca Ar e m is B r a u r n ( , ) d t ﬁ Ar t , t o n i a , a d

h h h ri n l t e g o dde ss o f La o di ce a in S yria . H e also sa ys t a t t e o gi a im a ge o f

hi s u l w a s la im e d b th e a o di e a n s th e a a do ia n s th e n e i hb u r t c t c y L c , C p p c , g o s o f th e la e r o n th e bo r de rs o f th e Eux in e th e dia n s— w h o all d i A i t tt , Ly c e t n a i is th e S a r a n s— w h h p t o calle d it O rt ia . 123 C . ch . E n f III , p hes ia A rte m is . 124 Pa u s . 7. 6 , 6 .

" 5 Dio . i 2 . 4 d S c . 6 .

12° A rn o b . A dv . N a t. 5 . 7. 2 8 that there were Galli in certain forms of Aphrodite ’ s 127 worship . The cult of Cybele seems to have been an indigenous religion 128 in Phrygia and Lydia , duplicated in almost all its essential details by that of Cretan Rhea . Since the Cretan rites of the E Mother , in all probability, belonged originally to the teo

- cretan population of the island , a non Hellenic folk apparently , 129 who seem to have been akin to the Asiatic folk not far away,

Rhea - Cybele m a y fairly be regarded as the deity of a common stock in Crete , Phrygia, and Lydia . From the circumstance that the double - axe is a religious symbol which occurs fre

- quently wherever there are remains of the pre Hellenic , or ” Minoan , civilisation of Crete and of that thence derived , “ ” the Mycenaean , and from the fact that in historic times this appears as the regular symbol of various forms of the Asiatic 130 th e Mother, there is ground for the inference that stock with whom the worship of Rhea - Cybele was deeply rooted was that which predominated in Crete and the other lands where the same brilliant culture ﬂourished before the rise of the Hellenic

is - states . It to be noted that the battle axe of the Amazons is this very weapon , but the point may not be pressed in this 131 context . Herodotus, it has been seen , asserted out of his knowledge as an initiate , that the mysteries of Samothrace were of Pelasgic origin . He undoubtedly conceived of the

Pelasgians as a non - Hellenic race who preceded the Hellenes in the occupation of Greece, and therefore we must interpret his remarks about the Ca biri a as meaning that these rites were

7 12 T hi s m n l h u o e s o u t s ro in t e e s a B a m b ce . V . s a n . 77. c t g y rit t y p r , 123 C . S ra o 1 . . 4 472 12 . h r in h n a m ss d i h f t b , 0 p p 6 9 , ; p . 5 6 7, w e e t e e s a o cia te w t th e ul a r e ra e d to Ph r a n l ali i s S i 8 ri h n a m e c t t c ygi o c t e . Dio d. c . ( 3 . 5 ) de v e s t e f h o t e o dde ss r o m a la e in P a n C le in H e r o d 5 . 102 g f p c hrygi . O ybe Lydia cf. . ;

— P a u s . 7. 17, 9 10 . 129 S r a b o 1 . . 4 8 u t , 0 p 7 . V . s p ra , 11 . 79 . 13° Klugm a n n , o p . cit. p . 529 . 131 H e ro d. 2 . 5 1 . 29

132 - t instituted by a pre Hellenic people . It is tempting o

- identify this people with the pre Ionic inhabitants of Samos , ”3 who , according to Pausanias , settled Samothrace . Thus the worshippers of Cybele in Samothrace would be shown to 134 be akin to the stock who honoured her in Crete , Lydia, and

Phrygia .

This Mother, whose worship was widely spread under her own name and many others, was revered by the Amazons in the primitive baetylic form of the rites of Pe ssin u s ; as

Mother of the Gods in Samothrace, where she was identiﬁed both with Cabiric Demeter and with Hecate ; as Artemis V Tauropolos , or the Tauric irgin , who was probably a goddess 135 of the Thracians .

“2 — F h s f H e r do n h P la s 2 58 7. 9 4 8 . 44 . . . o r t e v ie w o o tu s o t e e gi cf. . 56 ; : J L “ a n m r a n r i l s ia n T h e o r i n M yr e s h s a i p o t t a t cle , T h e H is to ry o f th e Pe a g y ,

J o u m . H ellen . S tu die s , 27 1” Pa u s . 7. 4 , 3 .

134 T h e ce n tr a l p o in t o f th e m ysterie s o f S a m o thr a ce se e m s to h a v e be e n th e

rshi o f e m e r a s h e m o h r f r s in to n o e h a hi s wo p D e t t t e o Plu tu s . It is in te e t g t t t t

n a s bo rn in r e H s he so w C te ( e . T og .

135 hi h Euri ide H r d. 4 . n n s Cf. e o 103 a d th e co n ce p tio n o f th e g o dde ss o w c p buil ds hi s hi e n ei a a m o the u ri n i l h e T a v ér ok o s is Ip g n g T a a s . Po ss b y t wo rd p to be o n n e e d i h T a u ro bo liu m th e m s i b a ism in blo o c ct w t , y t c p t d, whi ch w a s o rig in a ll o n n e e d i h S ria n ul s e s e iall i h h a y c ct w t y c t , p c y w t t t o f M ithr a s . I n th e

r s h a l o f th e se o n d e n u r A . D i a r du e ﬁ t f c c t y . t w s in t o c d a t Ro m e a s a fe a tur e o f th e o r shi o f M a n a M a ter O n th e T a u ro bo lia a n d th si w p g . e m ila r Crio bolia cf. — Pru de n . P er is te h . 1 . 1 t p 0 10 1 1050 . CHAPTER III

EPH ES I AN ART EM IS The magniﬁcent temple of which Christian writers speak as that of “ the great goddess whom all Asia and the world worshippeth replaced the earlier and more famous shrine hi h ’ w ch burned to the ground on the nig t of Alexander s birth . Two hundred and twenty years had been spent in the process of

u i b ild ng the ﬁrst temple, and when this was destroyed the Ephesians at once began the construction of another even 136 more costly . The older Artemisium is said to have possessed among its treasures four statues of Amazons executed by four ﬁf of the most distinguished sculptors of the th century , 137 ila Ph m n Cre s s r a d o . Phidias, Polyclitus, , and The tradition is only one of many which indicate very close connection

between the Amazons and this sanctu ary . The Ephesians themselves looked upon their Artemisium 138 as one of the most sacred spots in the whole world . Tacitus

: E h sii m e m o ra n te s remarks Primi omnium p e adiere , non ,

u t cre de ra t Dia n a m A o llin e m e n ito s vulgus , atque p Delo g

Ce n chriu m lu cu m Ort ia m L a to n a m esse apud se amuem , yg , ubi

artu e t a dn isa m p gravidam oleac , quae tum etiam maneat , , i i ” e d d sse ea numina . This seems to mean that the olive of

Ephesian Artemis was set up against the palm of Delian Apollo . hi 139 Somet ng of this kind happened historically, as Thucydides “ shows : There was of old a great gathering of the Ionians at

13° l 1 17 P l . n h hi h A r e m isi c . Pli n . N H 36 . 14 M e a . to O t e sto ry o f t e t u m f . . ; , ; Pl 5 ; u t . A le x .

’ 137 k a r a r e n o t H . 34 . S u de n s o f r e e t T his is Plin y s sto ry ( N . t t G

Fo r a e ll a r r a n e d u n a n im o u s in b e li e v i n g th a t fo u r s ta tu e s we r e e x e cu te d. w g ﬂ i li r O v e rb e k G esch . d. r i ech . P la stik 1 . . 5 14 . b b o g a p hy o n th e qu e stio n cf. c , g , p p

n d N s 2 a o te , p . 5 7. 1 33 T a c . A n n a les , 3 . 6 1 . 139 T h 1 4 u c . 3 . 0 .

3 2

E - a ste r . C y , and phesus He says that the pre Ionic inhabitants of the city were L e le ge s and Lydians— w ith a predominance of

— the latter and that, although Androclus drove out of the land all those whom he found in the upper city, he did not interfere with those who dwelt about the sanctuary . By giving and receiving pledges he put these on a footing of neutrality . These remarks of Pausanias ﬁnd conﬁrmation in the form of the cult in historic times, which, being in all

- its essentials non Hellenic , admits of plausible interpretation l on y as an indigenous worship taken over by the Greek settlers .

The Artemisium at Ephesus was pre- eminently a shrine which gave rights of sanctuary to suppliants , a fact indicative of a wide difference between this goddess and the Greek 147 - 2 Artemis . Those who invoked the protection of the sane 148 a r - tu y appeared with olive boughs twined with ﬁllets of wool . The Amazons are noticed in legend as founders of the

l 1‘ 9 Pin da r shrine and as fugitives claiming its asylum . told that they established the sanctuary on their way to Athens

to war against Theseus . Possibly this is the account followed by Callimachus150 in the lines telling how the Amazons set up

’ “ the Bpe r a s‘ of Artemis in the shade of an oak with goodly 151 ” 152 trunk which grew in Ephesus by the sea . Justin states

the tradition that the city itself was founded by the Amazons . Pausanias153 maintains that Pindar was incorrect in his

assertion that the shrine was founded by the Amazons . He

“7 ' S r a bo . T h e sh rin da vh o v 6é uéve t r t) lepov Ka l v iiv Ka l 1rp61 epo v ( t , p e

l f s l i h o f A p hr o di te S tra ton iki s a t S m yr n a w a s a so a p la ce o a y u m . N e t e r A p hro

l H e lle n i s dite n o r A r te m i s a p p e a rs in su ch ca p a city in p u re y c cul t . 14 3 Et. M ag . 4 02 . 20 . “9 Pin d. a p . Pa u s . 7. 2 , 7. 15° n i a n . 237 ff. Callim . i D

’ ’ ’ 1“ T h e rds h a r dl b e a r Fa rn e ll s c o n T h e Gr e e k is (M 75 fn r e in rpéump . wo y “

i o 2 . i n the tru n k o a tre e . stru ct o n ( p . cit. . p f

' 152 B sil a v n B s H . F . 237 C . S t. a . a d u s s 2 . 4 S o al o a b . E e a o Ju t . . yg f ( ¢ s) t ,

s a h e r o f E h e su s a n d m o h e r o f th e ( ad Dio n . w h o giv e a d u g t p t

A m a zo n s . Cf. Cr a m . A . 0 . 1 . 80 .

153 — Pa u s . 7. 2 , 7 8 . 3 3 says that long before they started on their Attic campaign they had twice taken refuge at the Artemisium, once from 154 Heracles , and , earlier still , from Dionysus . Tacitus , contin uing his quotation of claims put forward by the Ephe sians “ : M o x a tr e m v icto re m themselves , says Liberum p , bello , su licibu s A m a zo n u m in se de ra n t i n o v i p p , quae aram , g sse .

A u cta m hin c c o n c e ssu o te re tu r c a r i Herculis , cum Lydia p , e ” moniam templo . According to this the Amazons inaugurated the custom of seeking asylum at the Artemisium , and to them therefore was due the conspicuous part which the shrine played as a place of sanctuary . It is reasonable to infer from these various sources that in the holy records and traditions of the E E phesian temple the Amazons were prominent . ven

Pausanias , who denies that the Amazons founded the shrine,

re orted ascribes to their fame , since they were p its founders , a large measure of the prestige which belonged to the cult of

Ephesian Artemis all over the Greek world . He mentions this first in his list of reasons for the great reputation of the shrine , placing it on a par with the extreme antiquity of the sanctuary . Secondary to these two he mentions the wealth and influence of the city and the epiphany of the goddess 155 there . We must, indeed , believe that the Amazons stood in E intimate relation to the cult of phesian Artemis . Yet in historical times there was a regulation which forbade women 156 to enter the sanctuary . Apart from her name it would be difficult to recognise the

Greek Artemis in the deity of Ephesus . The cult statue 157 showed her in form at once primitive and Oriental . It was 158 carved out of a block of wood , shaped like a herm in the

“4 T a c . l . 0 . ( A n n . 3 . 155 Pa u s . 4 . 3 1 , 8. 155 - A r m id. On eir o cr 4 . 4 te C . h o e v e r Ar is h . N u b. . . f , w , to p 59 9 6 00 . 157 O n th e s a u e o . A ris o h . N u b. A e li n t m 2 t t f t p 590 ; a , H is . A n i a l. 1 . 9 ; S tr a bo .

2 . 34 13 1 . p 5 ; . p . 6 50 ; A u to cra te s , T ym p a n isti s .

158 T h e o o d w a s v a rio u sl de s rib d a s e h e d r w y c e , b e c , c a , elm , e bo n y , g r a p e . 34

lower part, showing the feet . The torso was that of a woman 159 of many breasts . The type depicted on coins is that of a

- draped woman of many breasts, wearing a turret crown on h her head and resting either arm on a twisted column . S e

M e a b zi was served by eunuch priests, called g y , and by

maidens . Presumably these priests are the same as the E ssenes , whom Pausanias mentions as servitors for one year , who were bound by strict rules of chastity and required to 16 0 submit to ascetic regulations of dietary and ablution . The virgins associated with them passed through three stages : 16 1 - Postulant, Priestess, Past Priestess . There is nothing to

M e a b z indicate the length of their term of service . The g y i 162 were held in the highest possible honour, as were the Galli at

P in e ss u s .

- This goddess of the turret crown and of many breasts, whose

M e ab zi shrine required the attendance of the g y , is certainly a

form of Cybele . If we were guided solely by the remark of 163 Pausanias that the sanctuary was founded by the pre- Ionic

L e le e s people of the region , that is, by g and Lydians, among

whom the latter were more numerous , we should expect to mi ﬁnd the Lydian Mother worshipped here . The name Arte s ,

under which the goddess appears, indicates that the Greek

colonists appropriated the cul t which they found . The Lydian Mother was evidently identical with M a gn a M a te r of E Phrygia . Yet the phesian goddess , who is the Mother

159 in s H m o s o f E h e su H e a d is t. N u . V . c p , , 16 ° . h ss n . . 1 h r h ir rul e li e i m a r On t e E e e s cf Pa u s 8 . 3 , l , w e e t e o f f s co p e d to

h r n n i t a t o f th e se rv ito rs o f Ar te m is H ym ni a a t O ch o m e u s i Ar ca d a . T h e

T a lm u d n i ll s s f r h e ir a s i ism . m e t o n s a se ct ca e d Es e n e , n o te d o t ce t c 161 l ' Plu . A n S en . sit er Res . . 795 D . T h e o rds a re . M ek k zé Ié Il a té . t g p p w pnd pn, p pn “52 T h e wo rd M e g abyzu s o ccu rs fre qu e n tly in H e r o do tu s a s a p r o p e r n a m e a m o n g th e Pe rsia n s . H e ro d. 3 . 70 , 81 , 82 , 153 , 16 0 ; 4 . 43 ; 7. 82 , 12 1 . T hi s is

’ r a l h f n o 2 p o b b y t e b asis o Par n e ll s sta te m e t ( p . cit. . p . th a t th e u se o f th e

o r d a t E h e su s o in s t Pe rsia n in ﬂu e n e hi h rdin Plu ar h w p p t o c , w c , a cco g to t c L 3 s . r Re l i o n A . r a w a s s n h e r . air a n k s ree i 1 . ( y ) t o g e . Cf F b , G k g , p p S t bo ,

6 4 1 .

“3 — Pau s . 7. 2 , 7 8. 35

under the name Artemis , is in her cult image neither Cybele as we know her— whether under baetylic form or in the likeness

16 4— 16 5 of a matron nor Hellenic Artemis . Artemidorus , the student of dreams , says that peculiar sanctity attached to a

E he sia particular type which he deﬁnes as that of Artemis p , E Artemis of Perge, and the goddess called leuthera among the

L e le e s Lycians . It is tempting to ascribe to the mysterious g the differences which separate the type of Ep he sia and the other two from Cybele . 166 All that Pausanias tells about these L e le ge s at Ephesus 16 7 is that they were a branch of the Carians . Herodotus says that the L e le ge s were a people who in old times dwelt in the islands of the Aegean and were subject to Minos of Crete ; that they were driven from their homes by the Dorians and

Ionians, after which they took refuge in Caria and were named

Carians . It seems reasonable to give weight to the remarks of

- Herodotus on this subject, since he was a Carian born Ionian .

L ele e s E We should infer then that the g of phesus , whom a Pausanias c lls a branch of the Carians , were closely connected

- with the island people who were once subject to Minos . Both Herodotus16 8 and Pausanias16 9 say that the Lycians were of E Cretan origin . It is therefore not strange that at phesus and in Lycia the same type of goddess was worshipped . 170 Tradition also connected Pamphylia with Crete , which

164 A p ar t fro m th e b a e tyl o f Pe ssin u s Cybe le w a s re gula rly co n ce iv e d a s a

e au iful m a r o n . C . s a u e in M e tro ii m a A h e n s . Fo r r e e re n e s su r a b t t f t t t t f c p ,

11 . 105 . 165 i 2 Ar te m . On e rocr . . 35 . “5 Pa u s . 7. 2 , 8 .

16 7 H e ro d. 1 . 171 . T h e th e o ry s ta te d h e re is ce r ta inl y th a t whi ch H e ro do tu s

’ H e a h a i s e r s h a h e a ri a n l i him se lf h o lds . s ys t t t w a th C e ta n s to ry t t t C s c a m e d

a u h h n s T h ir r i n h ir k in shi i h h i n to be to c t o o u . e t a dit o e m p h a sise d t e p w t t e Lyd a s a n d M ysia n s .

16 9 H e r o d. 1 . 173 .

159 Pa u s , 7. 3 , 7.

17° T h e o lde r n a m e o f Pa m h lia w a s M o so ia . C . s o rie s o f M su s p y p p f t o p ,

h a ciu s l lin 2 s n o f Cre a n R Pa u s . 7. 3 2 . . M e a 1 P . 5 . 6 . o t , , Cf , ; 3 6

171 may account for the presence of the type in Perge . An inscription172 which dates probably from about the third century BC . gives direct evidence of association between ’ t a n d E Cre e phesian Artemis . It is the dedication of a votive

ff : o ering To the Healer of diseases , to Apollo , Giver of Light

Eu t che s to mortals , y has set up in votive offering ( a statue of)

- E - Be a re r dua c a a the Cretan Lady of phesus , the Light ( v

' Kpna i a v The inscription suggests the words ” “ f 3 Oedi u s Ra a L c e ia n from the p y Lord , scatter, I pray thee , for our aid thine unconquerable darts from thy gold - twisted bowstring and with them the ﬁr e - bearing rays of Artemis with ” which she rusheth over the Lycian mountains . The Cretan

- - Light Bearer may easily be the ﬁre bearing Artemis of Lycia .

’ The epithet A ﬁx ei o s used of Apollo gives the form c e i a for

Artemis . An Artemis by this name was worshipped at 1 74 n T r o e ze . The local exegetes were unable to explain the application of the epithet . Therefore Pausanias conjectures that it means , either that Hippolytus had thus commemorated

’ T ro e ze n v /ce ta the extermination of wolves at , or that A was a cult epithet among the Amazons , to whom Hippolytus was akin through his mother . It seems highly probable that

’ c e i a E Artemis was the goddess of phesus , Perge , and E Lycia , who was known as the Cretan Lady of phesus . E leuthera, the special name by which this Artemis was O 175 worshipped among the Lycians suggests Ariadne , whom vid 176 calls L ibera . The name belongs to her as the wife of

Dionysus in Crete . Dionysus appears in the legends of the Artemisium as one of the foes of the Amazons who drove them

1 71 O n th e e a rl e a s o f A r e m is Pe r a e a a n d h e r m e n di a n rie s s s u y y f t t g c t p t , g f h l 2 2 stiv e o se f b e le v . a r n e l o . ci t. . . 48 . g e o t o Cy , F , p p 172 7 7. C. I . G. 6 9 1 73 — S o p h . O ed. R. 204 208.

1 “ — P a u s . 2 . 3 1 , 4 5 . 7 1 5 O v id a sti 1 , F , 3 . 5 3 .

1 7° i e ro e s hi l s C V rr 4 . 4 8 u e s ibera a s th e n a m f Pr o se r in e T s do u b e s c ( . ) L e o p . t i s d h l s l u e to t e c o e r e a tio n b e twe e n De m e te r a n d Dio n ysu s . 3 7 to this asylum 177 Perhaps the idea of hostility on his part is to be explained by the rites in his honour at the annual

S cierea festival of the at Al ea . These required that women 178 should be scourged at his altar . In this there is reminiscence E O of the gyptian mournings for siris, which were marked with

- a fﬂictio n O practices of self , and siris suggests Atys , the com 179 panion of the Asiatic Mother . There is no reason to doubt

e that Dionysus was closely connected with Cyb le . The musical system by which his worship was characterised was 180 E Ba ccha e e Phrygian , and uripides in the completely identiﬁ s his rites with those of the Mother . We hear also of men who marched in procession at his festivals with cymbals and 181 E tambourines . Considering the fact that at phesus and at 182 Pe ssin u s E there were eunuch priests , also that uripides depicts Dionysus as a womanish person who forces Pentheus ’ 183 to assume woman s garments , that elsewhere the god is called man and woman , and , in addition to this , that there was a 184 ’ C be la legend that he received woman s attire from Rhea at y , there is a strong presumption in favour of the hypothesis that Dionysus touches the cult of the Gre at Mother and that of

" 7 — A n n . 3 . n d io n h e a s alre a i Pa u s . 7. 2 7 8 T a c . I a dit to t p a ss ge dy c te d ( , ;

u a e s T h s r f i n su s a n d th e A m a zo n s a e a r s 6 1) v . Plu t . Q t. Gr . 5 6 . e to y o D o y p p

r l . h r o h a s r m r o n a . also in ar t. Cf. A ch . Z tg . 1845 , p 30 , s o win g sa c p gu f o Co t

1 73 l e s d s ri b P a u sa n i a s Pa u s . 8 . 23 T h hie e m le s o f h e a a e be d , 1 . e c f t p t p c c y

P s 4 7 o f Dio re f A rte m i s E h e sia f A h e n a Al e a r H i ia c . a u . 8 . we o p , o t , o p p ( f ,

n si m ri s is r e n ysu s . Po ssibly th e ﬁa g e lla tio n o f wo m e n in th e Dio y a c yst e e p re se n te d o n so m e fr e s co e s r e ce n tly disco v e re d in a Ro m a n m a n sio n n e a r

ii N a i n D r A r h 15 . Po m p e ( t o , e c . 1 , 19 10 , p . V . A m . J o u . c . p

5 6 7.

17° rn n o dde ss w h o m a Fa e ll b e li e v e s th a t Ar ia dn e w a s o rigin a lly a Cre ta g , y

i 2 . . Po s sil h a v e b e e n ide n i e d i h e l B n dis c o . c t. e a y t ﬁ w t Cyb e , e , e t . ( p p sibly th e le g e n d o f Dio n ysu s a n d A r ia dn e g r e w o u t o f th e Cr e ta n cu lt in wh ich h e w a s he r p a redro s .

1 3° Ar is o li E r to t . P t. 8 . 7, 9 ; u . B acch . 58.

131 H r d 4 h n s e o . . 79 ; A t e a e u , 10 . p . 445 . 182 Eur . B acch . 82 1 if.

”33 r 4 2 h l E on a Ar ist h . T heam . 135 . Ar istid. O . . p . 8 ; A e s c y . Fr . d i p . o p 1 “ A p o llo d. 3 . 5 , l . 38

Ephesian Artem is in some way associated with the strange Oriental idea of confusion of sex 185 If this interpretation is

r correct , it probably applies also to the rites of A iadne , for at Athens in the feast of the Oschop horia two youths dressed as women conducted a chorus in honour of Dionysus and 186 Ar iadne . The Ephesian legend of Heracles and the Amazons probably indicates a connection between the cul t of Ephesian

Ar temis and that of the Lydian Heracles . This cult of Heracles is reﬂected in Greek legend as the adventure of the 188 : hero at the cour t of Omphale . The story runs thus Heracles was compelled to submit to slavery to this Lydian queen in order that he might recover from the madness which hi E s u . punished him for m rder of urytus Omphale, who was

T m olu s daughter of Dardanus and widow of , became enam c ur ed of her captive and married hi m . He gave up to her his ’ weapons and received in retur n woman s dress and the distaff . He is represented sitting among the maidens and allowing the queen to beat him with her sandals whenever he has erred in

T m o lu s spinning . The names Dardanus and suggest , the former, Mount Ida and Samothrace , the latter, Lydia . It is noteworthy that Pausanias189 identiﬁes this Oriental

Heracles with the Idaean Dactyl of that name . Omphale is

M a n a M a ter presumably g , and probably the detail of the gift of the weapons1 9 0 to her points to the fact that this goddess was warlike and political in Asia Minor . In this legend , as also in that which connects the Amazons with Dionysus, there

1 85 l r a t s 2 A do n i s m ale a n d e m ale . A n o m u 7 Cf tys a s tha ie , C tull . A y , ; , f ,

O rp h . H ym n , 5 6 .

1 35 - hr i A m h s v . a r n e ll l . 2 ri f A ri a dn e A o d e a t a t u P u t T hes . 3 . O n th e te s o p t F ,

2 i n s s is im lie in h op . cit. . p . 6 34 . Po ssibly so m e co n n e ctio n with D o y u p d t e

n i h f h si a n A r s ch str a ge e p t e t o Ep e te mi s , H e y . 137 7 2 7 a . . a s . . . T P u l c ( . , c l . c ( 3 . 1“ 7 v id a s ti 2 5 ﬁ. A ll 1 . 9 2 Di S i . 4 Pro . 3 . 1 1 1 . O , F , . 30 ; p o o d. ; . 7; o d. c ; p , 1 9 9 V . su p r a , 11 . 9 5 .

1 9 ° - - T h e b a ttle ax e r e ce iv e s S p e cia l m e n tio n . Cf. do u ble ax e o f th e A m a zo n s .

CHAPTER IV

ART EM IS AS T RA T EIA A N D AP O LLO A M A Z ON IU S Pausanias193 says that there were two ways of accounting

P rrhich u s n for the name of the town y in southern Greece . O e

Of derived it from Pyrrhus , son Achilles , the other, from “ ” i h - P rrh c u s so . y , a god of the called Curetes There was also a local story that the town was settled by Silenus from Malea . Pausanias adds that the people about Malea explained how

P rrhichu s Silenus came to be called y also , but he does not

give the explanation . He concludes his remarks about the

town with these words : In the market- place there is a well of

water which they believe was given to them by Silenus . There

would be a dearth of water, if this well should fail . The gods who have sanctuaries in their land are Artemis , surnamed

Astrateia , because the Amazons here ceased their forward

Am a z n i a o u s . xo n a march , and Apollo The statues are both , a n d they say that they were set up by the women from the

T h e rm o do n .

- Thus the sole mention of these two cult epithets, pre su m a bly of great value to the investigator of the Amazon

tradition , occurs in a passage which offers no help toward

u nderstanding them and in a puzzling context . It is strange to

hear of the Amazons in Laconia, a canton in no way associated

w ith the stock tale, as we know it, of the invasion of Attica . The few words in Pausanias suggest that the legend at Pyrrhi

' chus told of the halting of a large army . In this it would differ from the Boeotian tradition194 of a small band of Amazons

separated from the rest in their rout by Theseus . There is no

“ 193 — Pa u s . 2 1 P sa n ia s u r n il n u s th e ze alo u s . 3 5 , 3 . a u q o te s Pin da o S e ,

" r f h r n h n be a te O t e g o u d in t e da ce . " 4 Pa u s . 1 . 4 1 , 7. 4 1

T ro e ze n i mention of a goal , whether Athens or , toward wh ch the army that halted in Laconia were directing their campaign .

It seems natural to name Apollo and Artemis together, yet E the Artemis of phesus, with whom the Amazons were closely

a associated , and Artemis Tauropolos, also mentioned as goddess whom they worshipped , are in no way like the com panion of the Hellenic Apollo . The obvious course of reason ing is to assume that Astrateia is the Asiatic Artemis and that ,

Am a zo n iu s - therefore, Apollo is fundamentally a non Hellenic god .

- Although Apollo is pre eminently a Greek divinity , the same name was used of a god worshipped in the Troad before

a ttri the times of the earliest Aeolic colonisation . The only butes of this deity, whose epithet was Smintheus, were 195 Ili a d the bow and the gift of prophecy . Throughout the

Apollo appears as a Trojan rather than . a Greek ally, a fact not 196 without signiﬁcance to this inquiry . Cicero mentions

: three gods called Apollo the son of Hephaestus and Athena , f Co r ba s . O the son of y , and the son of Zeus and Leto the second , who would seem to belong to cults related to that of the

Mother, it was said that he was born in Crete , and that he contended with Zeus himself for the possession of the island .

Co r ba s He is elsewhere called a son of y , but this is the only 19 7 reference to his struggle with Zeus . This Apollo might h i appropriately be paired with an Artemis of the type of Ep e s a . The sole hint at a ritual relation between Artemis and Apollo E 19 8 at phesus is in the inscription quoted above , which records

“5 i — l a d 1 n h l . z 38 39 a d s o ad l . ibid. 45 1 S e h . B . s . v . I , . , c ; ; t p y T éve aos ;

- P s 10 . 2 a u . 1 1 6 . Pa u sa ni a s l. . v a n a u n h e S i l H e r hil e , ( c ) gi e s cco t o f t by o p ,

' o n e iv e d to h a t e b e e n th e se n d w h ll h e l hi h c c co o ﬁ e d t e o fﬁce a t D p . T e g o d

h o m sh e se rv e d w s e v ide n l i n e h m i n h e r hil s w a t y de tiﬁ d wit S t u s . H e o p e w a

all e d in so m e e i so ur s m i s h r h i f A ll r c p c ce Ar te , in o t e s , t e w fe o p o o , in o th e s , his

a u e r r a sis e r h r h d ght o t o t e t an A r te mi s . S h e se e m s to h a v e b e e n in so m e w a y

n n e e d n I co ct with T r o j a da . 1“ N Ci e ro De a tu ra Deoru m . c , , 3 57. ”7 C . H e k K reta 14 f o c , , 3 . p . 6 . “3 P . 36 . 4 2

s E the dedication of a tatue of the Cretan Lady of phesus , the ” - l Light Bearer to Apollo , Hea er of diseases and Giver of

Light to mortals . It was found to be not improbable that the Cretan Lady was the goddess whom the Lycians wor

’ E h e sia i a shipped under the type of p , and to whom as c e 1 9 9 T r o e ze n Hippolytus dedicated a temple at . Sophocles

A ri/cam emphasises the bow as the attribute of Apollo s , the companion of Artemis of Lycia . With this should be con side re d the fact that Apollo had three oracul ar shrines in Asia — hi a t Bra n c da e . Minor, , Clarus, and Patara in Lycia Then the gift of prophecy as well as the bow, the two attributes of

Apollo Smintheus may both be assigned to the Lycian Apollo .

The hypothesis may be stated : that the Phrygian - Lycian

’ c e i a Apollo , closely allied to Artemis , the Lycian type of

h i Am a zo n i s E e s a u . p , is Apollo The theory tends to reconcile 200 two conﬂicting statements, the one that of Pindar, who represents Apollo as friendly to the Amazons , the other that 201 of Macrobius , who tells that he assisted Theseus and

Heracles against them . Apollo , conceived as the Hellenic god , would naturally be their enemy, while the Asiatic Apollo would be their patron . It is possible to explain in the same way the seeming inconsistency shown in representing the defeat of the Amazons on the walls of the temple at Ba ssa e . It has been assumed in the preceding paragraph that A rtemis Astrateia , because she is a goddess of the Amazons ,

E h e sia is practically identical with p , and on this assumption an hypothetical interpretation of Apollo A m a zo n iu s has been based . In order that the investigation may be pursued from a ff di erent point of view, this argument may be dismissed for the present , to give place to an inquiry concerning the meaning

“9 204 T h e da e o f S o h o le s in th e be s G re e k S op h . l . c . ( Oed. R. t p c t

o r n e p e rio d giv e s th e p a ssa ge sp e cial im p ta c . 20° Pin d. OZ. 8 . 47.

201 — a r a tu rn 1 18. M c . S . 1 . 7 43

202 of Astrateia . Farnell does not discuss the epithet Ama zo n iu s , but for Astrateia he proposes the explanation that the word is a linguistic corruption for Astarte . By this theory the ’ connection with a a r pa r e ta denotes only a local attempt to account for a word of which the real signiﬁcance was com

l P rrhich u s p le te y lost . The position of y on the Laconian coast makes it easily credible that foreign inﬂuences might have imported the Semitic goddess . As the theory is put forward tentatively , details are not elaborated , and so it is not stated whether there is any reason other than caprice for connecting the Amazons, rather than another army, with the ’ 203 o- r a r e ia imaginary p , Rouse accepts the statement of “ Paus anias as it stands and renders the phrase Artemis of ” - the War host .

- If Astrateia be Artemis of the War host , she was pre 204 su m a bly an armed goddess . Pausanias records that there was a statue of Artemis in Messenia bearing shield and spear .

At Laodicea there was the conception of an armed Artemis , a s shown by coins, and since the Laodiceans claimed to possess 205 the original cult statue of the Brauronian goddess, who was V 206 identiﬁed with the Tauric irgin , there is reason to believe

T a u ric a that these two types of Artemis , Brauronia and , depicted her as an armed goddess . Furthermore , Artemis appears as a goddess of battle in her cult as Agrotera , for she regularly received sacriﬁce from the Spartans before a com 207 a i n p g or a battle ; at Athens the polemarch , assisted by the ephebes , in commemoration of Marathon sacriﬁced annually 208 to her in conjunction with Enyalius ; and at Ae ga e ra in

2 02 r ll o i . 2 4 ls h r 2 . . 473 a rn e ll s k Fa n e , p . c t . p . 85 . E e w e e ( p ) F p e a s o f th e ide n i a io n b e e e n A r e m is a n d h e S e mi i o dde s se s A s a r e De rce t ﬁc t tw t t t c g , t t , to ,

A ta r g a tis . 203 ' Ro u se r e e k Vo ti ve O er in s . 1 19 . , G ﬂ g , p 204 P a u s . 4 . 13 , 1 . 205 Pa u s . 3 . 16 , 8 .

20° — Pa u s . 3 . 16 , 7 9 .

3 07 X e n . H ell. 4 . 2 , 20 . 208 Po llu x , 8 . 9 1 . 4 4

Achaea she was believed to have routed the Sicyonians by telling the people Of Ae ga e ra to bind torches to the horns of a 209 ﬂock of goats in order to terrify the enemy . Artemis Lapb ria , a Calydonian deity , is possibly also a goddess of war . She

- is pre eminently a huntress , and in this respect might resemble

Thracian Bendis , who entered the Greek pantheon as Artemis . Pausanias210 seems to hint that the type of Laphria is related

E h ia E he sia to that of p e s . p and Bendis both are forms of 211 the Mother, who in Asia was warlike . But not one of these epithets of warlike Artemis is suggestive of the word Astrateia . The nearest approach to it is in three 212 — S tra te ia surnames of Aphrodite , at Mylasa , Strategis at 213 214 S tra to n ikis Paros , and at Smyrna , of which the ﬁrst is startlingly similar to the one under consideration . The only epithet among those used of Ar temis which recalls Astrateia is Hegemone .

Artemis Hegemone was worshipped at Tegea , at Sparta, m a and near A ca ce siu in Arcadia . About her cult at Tege there is nothing told which would differentiate this from other 215 E types . At Sparta she was worshipped with ileithyia and 216 Drom os E Apollo Ca rn e ii s in a shrine near the . ileithyia seems to have been a primitive goddess , whose worship was

- pre Hellenic , and who in classical Greek times was identiﬁed 21 7 with Artemis as helper of women in travail . The torch was

”9 — Pau s . 7. 26 , 2 3 . 31° P a u s . 4 . 3 1 , 8 .

211 is e ri e d r o m rn ll o 2 . 471 su e s s h a a hri a d v Fa e ( p . cit. p . ) g g t t t L p f

F r i f e n hi h m a re re se n a hr ia sh o in a o m a n h u n r e ss o a co n o M e ss e , w c y p t L p , w g w t

- h m m n a r n r N u m i sm . om m e n t. o n P a u s . wit a sp e a r v . I h o o f Blu e r a d G d e , C p . 6 7, p l . P3 . ”2 2 C. I . G. 6 9 3 . 213 2 L e B a s , Iles , 206 . 9“ . 3 137. T a c . A n n . 3 . 6 3 . C I . G. Cf. 2“ Pa u s . 8 . 47, 6 .

21° P a u s . 3 . 14 , 6 .

217 — — 7 8. 2 1 3 e 8 Pa u s . 1 . 18 5 2 . 22 6 7 7. 23 5 Cic . De N a t. D or . 2 . 27, 6 ; , ; , ; , ; ,

a T h e Orp hi c H ym n to Ar te m is co n fu se s h e r with Eil e ithyi a a n d H e c te . 4 5

prominent in her ritual . Apollo Carneus is generally known as the patron of the Dorian race . There are frequent notices of him in ancient literature as the god of the conquering people of Lacedaemon , a warrior who , like Mars at Rome, presides also over the ﬂocks and herds 218 Yet Pausanias219 tells a story which makes it highly probable that among the pre Dorian folk of Sparta there was a god of prophecy whose worship was grafted on that of Hellenic Apollo , whence there u was formed the type of Carne s . Pausanias distinguishes

a rn e ii s between a man named C and Apollo Carneus . The

’ O i/ce r a - former, who was surnamed e , lived in pre Dorian

Sparta , and was highly honoured in the family of a prophet named Crius . In Dorian times there was a prophet of an

Acarnanian family who was killed at Sparta by H ip p o te s .

Apollo therefore was wrathful , and the Dorians exiled the criminal and atoned for the murder . The cult name of Apollo

u O f Carne s was formed from the name this Acarnanian prophet . It will be observed that in both legends there is mention of f O . prophecy , a fact strongly suggestive the Phrygian Apollo Pausanias in this context relates a third story which brings

Ca rn e Apollo ii s into direct connection with Troy . He tells that when the Greeks were making the wooden horse , they used wood of a cornel - tree ( Icpdve ta ) cut in the sacred grove

O f Apollo . As soon as they learned that the god was angry at their presumption they propitiated him under the name

rn e ii s Ca . It seems not unreasonable to infer from these three

a rn e s legends that, although Apollo C ii came to be regarded ’ as the Dorians god , he was in a measure identical with the

- prophet god of Phrygia and Lycia . The inference is strength

213 O n h e a rn ea th e hi e . e t C , c f fe stiv a l o f S p a rta , v H ro d. 7. 206 ; 8 . 72 . T hi s

e s iv a l o m m e m r a h ri n T h e r r n f t c o te d t e Do a co n qu e st . e fo e duri g its ce le bra tio n

h e e le r e m a in n de r r m n T h e t p o p e d u a s a d liv e d ca m p life . fe a st w a s also o n e

o f h a rv e s . C . th e e i sh e a s o f T a be r n a le s fo r a s ri k in a r l l t f J w F t c t g p al e . V .

M o m m se n , H eart.

2“ — Pa u s . 3 . 13 , 3 5 . 46

ened by a fourth account in the same context . In this

Pr a x illa Pausanias quotes , who said that Carneus was fro m

E - Crete , since he was the son of uropa and Zeus , foster child of

o . Apoll and Leto In further support of the theory, here

A ca rn a n ia stated tentatively, it should be added that , the

home of the prophet who was killed at Sparta by the Dorians ,

was the country of the Curetes , conceived as one of the pre ?20 Hellenic races of Greece Their name points to Crete . It must also be said that many believed Eileithyia to be of Cretan ?21 E origin Thus ileithyia , the third in the group worshipped

at Sparta, may have been connected with the cult of the

Apollo of Phrygia , Lycia , and Crete . In the shrine of Artemis Hegemone near A ca ce siu m the cult statue showed the goddess with torches in her hands ?22 This temple gave access to the 223 sanctuary of Despoena , in which Demeter was worshipped

as the mother of Despoena . The cult legend made Artemis

the child of Demeter rather than of Leto . Therefore beside

the throne of Demeter there was a statue of Artemis , who was

represented as a huntress with quiver, hunting dog , and a

’ mantle of stag s skin . In one hand she carried a torch , in the

other two serpents . Since the temple of Artemis Hegemone

gave access to this shrine , and since in the attribute of the torch the statue in the inner sanctuary resembled that in

the outer temple, it seems probable that the Artemis of the

Despoena temple was Artemis Hegemone . In this sanctuary the Great Mother was worshipped with Demeter and Des 224 poena, and the initiates heard holy tales about the Titanes ,

Curetes , and Corybantes , all of whom were connected with

22° s 8 24 ll ll s a a in s th e Pa u . . , 9 . A p o o is ca e d th e p a tro n o f th e Cu re te g t

lia n s a 1 . 1 . A e to , P u s . 0 3 , 3 221 2 1 V . r e fe re n ce s in n . 7. 222 Pa u s . 8 . 37, 1 . 223 n h a n a f e s n a v . P s . 8 . 1 if. O t e s ctu ry o D p o e a u 37, 224 — n T o u a l 19 0 09 . O th e i a n e s . E. H a rriso n B riti sh S ho l A n n 8 t J , c , , p p

- 308 338 .

4 8

M e tro u m site of the at the Piraeus , where Atys was worshipped with the Mother, and it is therefore presumable that this

Hermes belongs in some way to this Asiatic cult . It is possible to interpret Hegemone as an epithet indicating “ Of warlike character . The phrase, leader the people , applied to Aphrodite at Athens , suggests this . The Hege mone whom the ephebes invoked may have been regarded as such a leader . That as a Charis she was a primitive goddess

O f the soil tends to support the theory, inasmuch as early divinities are frequently both givers of fertility and protectors of their people in battle It has been seen that this was the case with Apollo Carneus at Sparta . It is noteworthy that there he was associated with Artemis Hegemone . This combination of qualities is displayed by the Great Mother and those resembling her . It has been noted that the Arcadian cult of Artemis Hegemone was in some way closely related to that of Despoena, a goddess whose rites were connected with the Corybantic rites of Demeter and the Asiatic Mother .

r Furthermore , the likeness between A temis Hegemone and

nﬁ Hecate co rms the theory . But whether Artemis Hegemone gained her epithet from a warlike character or not, she is undeniably a goddess whose attribute was the torch , and in this she approaches several of those forms of Artemis which are admitted to be martial ?”

Artemis Agrotera was a huntress like the Artemis, probably

Of Hegemone , beside the throne of Demeter in the sanctuary

Despoena . Like her, and also like the Artemis of the outer shrine , who was certainly Artemis Hegemone , she was a god dess of the torch . The fact comes out in the story of the rout of the Sicyonian army at A e ga e ra . In the version which the

Pseudo - Plutarch gives of the ceremony in which the Polemarch and ephebes sacriﬁced at Athens in memory of Marathon he substitutes Hecate for Artemis Agrotera , the name given by

232 h f m — O n t e e s are A r e is v . su a . 43 4 4 . typ o w t p r , p p 4 9

Pollux . Artemis Laphria , who seems to have resembled

E he sia p , was honoured at Patrae in Achaea in an annual 33 festival of ﬁre ? Into an enclosure about her altar all sorts of wild beasts were driven to be burned alive . Like Agrotera

A n and , presumably, like Hegemone , she was a huntress . other huntress was Thracian Bendis , who was nearly related to

Hecate and the Mother, and who was taken over by the ?34 Greeks as a form of Artemis . Her rites required torches The torch does not appear as a feature in the Hellenic B worship of Artemis until the ﬁfth century . C. After that its connection with the cult becomes steadily more and more prominent . Its association with this goddess may be traced historically to the in ﬂuence of orgiastic rituals from Thrace and

Asia Minor, like those of the Mother and Dionysus , and it is to be explained by the tendency to identify Artemis with 35 M a n a M a te r ? various forms of g The inference is inevitable ,

— that the three types of Artemis , Agrotera , Hegemone, and Laphria— approach one which may be called Thracian

Phrygian , probably that of Hecate , in so far as she is similar to

Cybele . These three forms of Artemis are warlike in char acter, but it is impossible to state with certainty that any one of them was represented in the cult image as an armed goddess . Such a statement can be made only of the statue of Artemis at

Laodicea and of that which Pausanias saw at Messene . We possess no further record of the latter, but we are practically sure that the former was the type surnamed T a u ric a and Brauronia?36 Since the home of this cult was the Tauric V Chersonese, where the goddess was called the irgin, the type must be classed as Thracian , and since it resembles that of

- E h e sia Rhea Cybele and Artemis p , it may properly be called

- Thracian Phrygian . Thus not only the forms Of Artemis

233 — Pa u s . 7. 18 , 1 1 13 .

234 F r n . 1 1 o r r e fe e n ce s 0 . 8. 235 — . a rn e ll o . it 2 Cf F p c . . p p . 474 475 . 2“ 2 V . n . n . 12 , 205 . 5 50

which imply a warlike character, but also those which r e p re sented her armed , indicate that the cult came from the coun tries where the chief deity was a woman , both Mother and

r Warrior . It follows , that if A temis Astrateia be Artemis of ” - Of the War host, she is closely akin to the type the Mother .

In other words , she is , as it was at ﬁrst conjectured , very like

E he sia p and Tauropolos .

It remains to consider the possibility that she is Astarte . 23 7 Cicero remarks that Astarte Of Syria was identiﬁed with

Aphrodite , and that in this conception she appears as the wife of Adonis . Herein the type of Aphrodite approximates that of Cybele in Lydia and Phrygia where Atys corresponds to

Adonis . At Hierapolis the Syrian goddess described by the

Pseudo- Lucian has characteristics of Artemis as well as

Aphrodite . In these rites the torch was a prominent feature,

- as in those of the Thracian Phrygian Mother . Thus Artemis

Astarte might be precisely the same as Warlike Artemis .

P rrhichu s Moreover, even if the goddess at y were an Astarte more similar to Aphrodite than to Artemis, the probabilities

o would be strong in fav ur of the theory that she was armed , for the cult epithet of Aphrodite - Astarte in Greek religion was U rania , of whom there is reason to believe that she was the ?” armed Aphrodite S O from two hypotheses, the one, that

Artemis Astrateia is Warlike Artemis, the other, that she is 239 Astarte, the inference is to be drawn that the image at hi h Pyrr c u s showed her armed . O n the assumption that the goddess was armed it is reason able to suppose that an armed god was grouped with her . It is easy to imagine the Hellenic Apollo defending his people ,

”7 i . De a t or . 2 . C c N . De . 3 3 , 59 238 Cf. Pa u s . 1 . 14 7; 3 . 23 , 1 . V . i n fra , ch . V , A r es .

’ 239 Po ssibl h e re 18 m e su o r fo r Fa r n e ll s h o h e sis h a A s ra e ia y t so p p t yp t , t t t t

’ i f A r n h r f S t e h e n s e rm o n r e o r din th i s a co rru p t o n o r sta te , i t e wo ds o . S t p s c g e

’ a p o sta sy o f th e Je ws to th e S yria n g o dde ss : éa r q e v Se 6 G et) : xa l n a péawxe v

’ ' i} A ts 7. 4 2 . a in obs h a r peﬁe w r ﬁa r pa r tdr o t? o bpa vo , c , 5 1

inspiring them with courage , and visiting their enemies with

pestilence , yet he is not a truly martial deity under any one of

these conceptions . However, his worship at Sparta as Carneus has reminiscence of a time when he was regarded as a 240 ﬁghting god . Comment has already been made on the

indications that Ca rn e iis was a pre - Dorian divinity of prophecy

whom the Hellenes identiﬁed with their Apollo . The Phrygian god to whom he was very possibly related was a warrior in so

far as the bow was as ﬁxedly his attribute as the mantic gift . 241 Near Sparta there was the shrine of another Apollo , por tra ye d in rude and primitive fashion in the form of a colossal

bronze column , to which were added the head , hands , and

feet of a man . The ﬁgure wore a helmet, and in his hands he

. a carried spear and bow Amyclae, the vill ge to which his

- c sanctuary belonged , was one of the pre Dorian ities which

had held out valiantly, but had ﬁnally been devastated by the invaders?42 Here there was preserved down to the time of

Al so - Pausanias a sanctuary of exandra , called by the Amy ’ 43 cla e a n s ? , who was said to be Priam s daughter Cassandra

At Leuctra in Laconia this Alexandra had a temple and image , “ xoa n a Of Ca rn e ii s and here there were Apollo , made after the ”244 custom of the Lacedaemonians of Sparta . Cassandra is conspicuously a prophetess who belongs to Troy and to

Trojan Apollo , and therefore a relation between her cult and

that of Carneus, a god who seems to have been originally

identical with the prophetic Apollo of Phrygia , Lycia , and

240 — V . su p ra , p p . 4 5 4 6 .

’ 241 — h a P u s . 3 . 18 6 19 5 . r a ze r s o m m n a r o n t e ssa e . a , , V. F c e t y p g 242 Pa u s . 3 . 2 , 6 ; 3 . 19 , 6 .

” T h r is b e e n A m la a n n Pa u s . 3 . 19 6 . e e w a s a d u e e e d M a , p t tw yc yce e ,

f h m l im i n ss e ss h m f ssa n dr a Pa u s . 2 1 e a ch o t e c a g to p o t e to b o Ca ( . 6 , T h e

r Al x a n dra su e s s h e T ro a n n a m e o f P a ris . im li e s a o m a n rri r wo d e g g t t j It p w wa o ,

’ I n h e la e r o n n o a io n it su e s s r o r o n e a v er se to m a rria g e . t tt c t t gg ts Ca s a n d a s r e fu sal to m arry A p o ll o a fte r sh e h a d o bta in e d fr o m him th e gift o f p ro p h e cy ;

s r f h e e o f A it su g g e sts al o th e o th e r fa m o u s sto y o t e sa cril g j ax . 244 Pa u s . 3 . 26 , 5 . 5 2

245 Am cla e u s Crete, is natural . Apollo y resembles this Cretan

Asiatic Apollo in the attribute of the bow, and the helmet and

S . pear betray his relation to Apollo Carneus Moreover, since at Leuctra in Laconia there was evidently a connection

Ca rn e ii s between the rites of Cassandra and Apollo , the inference may be drawn that at Amyclae she stood in ritual

relation to the local god . It would follow that Apollo Amy

cla e u s was in some way a prophet , and thus in another detail

- n A m ycla e u s resembles the pre Dorian Ca r e ii s . The festival

H a ci n thi a of the y , which belonged to the Amyclaean cult, gave temporary freedom to the slaves of the region about Sparta

and was a great holiday among the humbler freemen . It seems probable therefore that the feast was derived from the

i . e religion of the submerged element of the population , . from

the conquered aborigines . In its mystic imagery of the processes of life and death there is the hint that it was insti 46 tu te d in honour of a chthonic deity of fertility? The legends of Amyclae certainly told of a period when the place was

inﬂuential before the Dorian Invasion , and so presumably the

A m cla e u s — worship of Apollo y was instituted by the pre historic, “ ” or Mycenaean , inhabitants of Laconia, whose civilisation , revealed in the artistic remains of Va p hio and in the myth of

the royal house of Menelaus , was homogeneous with that “ ” termed Minoan . The chief points in the argument are

A m cla e u s - that Apollo y was portrayed in non Hellenic fashion ,

Ca rn e ii s that he was conceived , like , as warrior and god of fertility , and that in general characteristics he seems to have

245 Fro m th e A ga m em n o n o f A e s chylu s it is to be in fe rr e d th a t th e cul t e p i

h e ts o f T ro a n A o ll e re xi a s a n d A ie u s th n a m e s h i h s n t j p o w Lo gy , e by w c Ca s a dra

i him . xi h h a m i n i n Eu m e r e s to o a s a s t e s e s a e n . 19 c L g ﬁc c , .

“6 n th e H in thia v P s 1 — A h 4 2 1 O a c . a u . 3 . 9 3 4 e n . O v id M et. 10 . 9 . n y , ; t ; , I th e a o n ia n m h H a in h u s w a s th e so n o f A m la s n f th e a u o ch h L c yt y c t y c , o e o t t o

n o u s k in s o f S a a . H b e a m h a v i A ll g p rt e c e t e f o ur te o f p o o , by wh o m h e w a s a i n a ll l in T e l n r s n ll cc de t y s a . h e g e d p e e ts p a ra e ls to th e s to ry o f A gdistis a n d

A s a n d h a o f A h r di e n d A ni s h l s ty t t p o t a do . O n t e ta e Pa u . 3 . 1 , 3 ; 3 . 10 , 1 .

A le e n d f S a l i i f n g o am s co n n e cte d th e o rig n o the hy a ci th with th e de a th o f A j a x . 53

been identical with the prophet- archer worshipped in Asia and in Crete . Thus various trains of thought converge to establish the theory that the deities whom the Amazons were said to have introduced at Pyrrhich u s were a warrior woman and a warrior

e e man . The former seems to hav b en akin to Cybele, the V E Tauric irgin , phesian Artemis , and others of the general

th e type which includes these , latter, to the god who was worshipped by the same pre - Hellenic peoples who evolved or perpetuated the rites of the Mother . He is a male divinity t im of battle and fer ility , who was originally of secondary portance to the female . The mantic gift which belongs to him ﬁts in well with the clamour which accompanied the cere monies o f the Mother in historical times and with the sense of possession by divine power which seized upon her worshippers .

As Aeschylus clearly shows in the character of Cassandra , the

e skill of prophecy is divine madness . Fr nzy was prominent in all orgiastic cults . With the thought in mind that Artemis Astrateia and Apollo Am a z o n iu s are gods of the race who lived in L aconia before

e the Hellenes , it is important to examin the brief account which ?47 Pausanias furnishes of Pyrrhich u s The town was said to

P rrhich u s have been named either from Pyrrhus or from y , — the latter a god of the so called Curetes . It is natural that the epic tales about the house of Menelaus at Sparta should

e have been in vogue elsewhere in Laconia . Therefor the story of the coming of Pyrrhus to wed Hermione was associated with 248 r Pyrrhich u s and also with S cy a on a river not far away .

Pausanias , however, puts more conﬁdence in the other account of the name of the town .

The theory that Pyrrhichu s was a god of the so - called Curetes implies that these are here conceived to be a primitive

“7 s l . 3 . 2 1 Pau . . c ( 5 , “3 Pa u s . 3 . 25 , 1 . 5 4

folk . The only region of Greece to which an early people of this name may be assigned with certainty is the land north of 249 the Corinthian gulf . Apollodorus states that the older

e name of Aetolia , regarded as the tract ext nding from the 250 E A ch e lo ii s Cu r e tis venus to the , was , and Pausanias tells

Of A a rn a n i that the Curetes were the earliest inhabitants c a . 251 Ilia d In the legend of Meleager, as it is preserved in the the

Curetes are shown besieging Calydon , the Aetolians city . The dispute had arisen over the division of the spoils of the

- O f famous boar hunt . The death Meleager, who gives his life for the city , is ascribed in the Homeric version to the prayers of his mother Althaea , who had cried on Hades and Persephone to destroy him in vengeance for his having slain 252 her brother, a prince of the Curetes . Pausanias quotes the Eoea e of Hesiod and the M i n ya d as authorities for the state ment that he was killed by Apollo , the patron of the Curetes against the Aetolians . In the Homeric story there is a hint that Apollo was unfriendly to the Calydonians . This is in the reference to the presumption of Idas , who attempted to shoot Apollo who had ravished his wife Marpessa . By Idas

Of . she was mother of Cleopatra , the wife Meleager Heroic legend shows many connections between this region of Acar nania and Aetolia and that of Messenia and Laconia . At the

Calydonian chase , in which the Curetes and Aetolians were allies , Idas and Lynceus of Messenia and their Laconian cousins and rivals , Castor and Polydeuces , were among the assembled chiefs who took part ?53 Idas was connected with the house of Calydon by marriage with Marpessa 254 Thes

249 A p o llo d. 1 . 7, 6 .

25° i h h ir i . . 24 . i in e re s in to o m a re h e su e s o n a t e Ca b Pa u s 8 , 9 It s t t g c p t gg t t t

i l i P s 2 we r e a p rim i t v e fo k o f B o e o t a ( a u . 9 . 5 ,

251 — — 2 h li s 164 . Il . 9 . 5 7 5 9 9 . Cf. B a cc y de , 5 . 76 252 Pa u s . 10 . 3 1 , 3 . 253 A p o llo d. 1 . 8 , 2 ; O v i d, M e t. 8 . 300 ; H yg . Fa b. 173 .

254 — l lia d . 3 S ho l . ia d. ll 1 7 I l 9 . 557 56 0 ; A p o o d. . , 9 ; S cho . I 9 55 ; c

s . 4 2 in a h li e s . Pin d. I th . 9 ( qu o t g B cc y d )

5 6

mysteries probably combined the cult of a form of the Mother

with that of Dionysus, whence arose the story that Dionysus i ”2 Ca b ru s . was the son of Dioscuri , Cabiri , Anaces, Dactyli

are all in a certain sense the same . Hence we may think of “ ” P rrhichu s - L e le ia n this y as a pre Dorian , or g , member of

the circle of deities among whom the Mother was chief . He

a biru C s . was probably at once , Dactyl , and armed dancer That he was the last is implied not only by his place among the

Curetes, but also by the fact that his name is that of the famous dance at Sparta ?63 The study of the Curetes of Laconia yields evidence in accord with that gathered from other courses of reasoning

adopted above . The forerunners of the Hellenes in Laconia

A ca r n a n ia seem to have been akin to the people of , where

Apollo was the patron of the Curetes, the original home of the

n e prophet Ca r e ii s . They seem also to have been r lated to the race who worshipped the Mother under the type of the goddess

of Ephesus . w It must be concluded, therefore , that Artemis Astrateia a s

E he sia Am a zo n iu s a form of p , and that Apollo was the prophet E archer who was worshipped with her at phesus, and whose

Cr e ta n s . a n d cult belonged to Phrygians, Lycians , , the pre

Hellenic folk of Greece .

262 ic . e N a t. e o r . 3 . 2 5 . C D D 3 , 8 253 h s e i n o o . 14 h n i h r r n A t e n a e u ( D p s p h . 7) a scri be s t e in v e t o n o f t e Py hic da ce

A h n Pla e 6 B a s h a a e r h i a n m a h sh e im a r e d to t e a . to ( L gg . 79 ) s y t t ft t e g g to c y p t

r h l n r h th e r ite to th e Dio s cu r i . It is n o te wo t y th a t M e a m p u s by a da ce cu e s t e

i n s h a s dri A ll d 2 . n h a s m Pr o e tide s wh o m D o y u s v e n m a d ( p o o . 3 , a d t t by o e

l h l s th e o lo gi a n s M e l a m p u s w a s re ck o n e d a s a Dio scur u s a o n g wit Al co a n d T m o u ,

o r 2 1 i n su s hi m s l w s s m im e s so n s o f A tre u s ( Cic . De N a t. De . 3 . , D o y e f a o e t

Di s A h n s in h rshi f h A n ic . . cla sse d a s a o scur u , i . e . a t t e t e wo p o t e a ce s ( C l CHAPTER V

ARES The legend of the Amazons was not superﬁcially rooted at

Athens . This is proved by the fact that it found expression in cult practice at one of the greater festivals of the state . Before the Thesea the Athenians annually offered sacriﬁce to the Amazons , thus commemorating the victory of Theseus over the women . The decisive battle was said to have been ?64 fought on the day marked by the oblation of the Boedro m ia Plutarch265 bases his belief in the reality of the invasion of

: Am a zo n iu m Attica on three points the place names, and H o r c o m o siu m ; the presence of graves of the fallen ; the yearly sacriﬁce to the Amazons . The general view of ancient writers266 is that the Amazons A made the reopagus the basis of their operations , having established their camp there in a spot thenceforth called the ?6 7 26 8 Am a zo n iu m Aeschylus derives the name of the hill itself from the fact that there the Amazons O ffered frequent 26 9 sa criﬁce to Ares while they held it as a citadel against the

Acropolis . The statement is remarkable in view of two facts which seem to show Ares as the patron of Theseus rather

26“ Pl he 2 . u t . T s . 7 65 ’ 2 Fo r Plu ta r ch s v e rsio n o f th e in v a si o n ( qu o tin g Clide m u s fo r de tails)

— v . T hes . 26 28 H s l . e ﬁn d it di fﬁcu t to be li e v e th a t a b a n d o f wo m e n co u ld h a v e o n du e d a c a m a n n h s al e ri e in h u r r e n n s c ct p g o t e c de sc b d t e c t a cco u t , bu t

n all a e s th e a . H e do u b s o n l th e s a e m e n o f H e ll a n i cu s h a h ﬁ y cc p t f ct t y t t t , t t t e y ro sse d th e im m ri c C e a n B o sp h o ru s o n the ice . 25° Plu . l Di i h c . o d. S c . 4 . 28 2 A o ll . E t. 1 16 A e sc l . B u m t . ; , , 3 ; p o d p i . ; y . 6 75 ff. 7 25 O n th e si e u ich o 2 t J de , T p og . v . A the n , p . 6 9 .

2“ A s h — e c yl . Eu m . 6 85 6 9 0 . 259 ’ ' ’ T h e re e k is : 1767\w ve6n' 7 o k w r r vd hrv ‘ o v dw errﬁ ' wa a v 7 67 6 A e i 6 G I j W p y p y , ! p ’ édv o v . It se e m s p r o p e r to co n tra st th e im p erfe ct {Ovo v with th e a o rist dur errti ‘ wa a v p y . 5 8

270 : Clide m than of the Amazons Plutarch , quoting u s, says that before entering the critical battle with the Amazons Theseus sacriﬁced to Phobus , son of Ares , and hereby won the day ; the 271 tradition at T r o e ze n told that Theseus commemorated his victory over the Amazons there by dedicating a temple to Ares at the entrance to the G e n e thliu m . It is therefore impossible to determine the exact relation in which Ares stood to the Amazons in the story of the invasion of Greece . All that may be said is that his name belongs to the saga of Theseus and the Amazons in the two accounts , the

Attic and the Troezenian . It must be added that the saga bears the marks of great age . Herein Theseus is not an intruder , as he evidently is in the tales of the storm of Themis cyra , nor is he a substitute for Heracles . The story is pri marily concerned with Theseus himself, the great hero of the two states . While in the former it is connected with ritual acts, in the latter it is hallowed by association with the ?” e n e thliu m - G , the traditional birth place of Theseus More

o u T r o e ze n s the over, the tradition of the Amazons at rest story of Hippolytus, whose sepulchre assured the safety of the nation ?73 The Attic traditions about Theseus were concerned chieﬂy with his adventures in Crete . With retrospect toward these

schO hori- a the Athenians celebrated the festivals of the O p , the 274 i a T ese P a n e s h a . y p , and the Ariadne , as it has been stated , was probably a Cretan goddess , with whose worship at Athens

Oscho hori a are to be connected the rites of the p , wherein two ’ im li youths disguised as maidens led the girls chorus . The p

2 70 Plu . l . . T h e v e rb is h a e m lo e d o f h h o n i sa ri e a a td w t c t t p y c t c c ﬁc , ¢ 7 § .

c ia d 2 O n Ph o bu s . Il , 13 . 9 9 . 2 71 P a u s . 2 . 32 , 9 .

272 E u ri oru m C . S . ide De S a cris T roezen i oru m H erm ion en s iu m ida . f W , , , p , p p

12 ff.

273 r a ze r P a u sa n ia s . . 281 . F , , 3 p 274 V . su ra h Fo r u r h e r re e r e n e s o n th e Os ho horia a . . p , c . III , p . 38 . f t f c c p , J

E. H a rr iso n P ro le o m en a to th S tu d o r e ek Reli ion . 9 ﬁ. , g e y f G g , p p 7 5 9 cation is that the Oriental idea of sex confusion was associated with the festival . It seems therefore that the ceremonies instituted by Theseus reﬂect the Anatolian worship of Cybele . It accords with the customary restraint of Hellenic habits

O f E that the Oriental idea shown in the cults Cybele, phesian

e Artemis , and the Syrian Goddess , manifest d itself at Athens merely in a pleasing masque . The name of Theseus also

z n . connected T ro e e with Crete Phaedra , the wife with whom ’ T r ze n he lived at o e , is famous as the destroyer of the Amazon s son , Hippolytus , and as another princess of the house of Minos . Thus in its twofold aspect the tradition of Theseus suggests “ ” - the time when Minoan Crete was pre eminent . It may be that the association of the Amazon legend with the tale of

Theseus is to be ascribed to some such source . In that case

Ares , a deity whose cult had slight prominence in Greece, might by reason of his place in the saga of Theseus and the

- Amazons , be connected with the cult of Aphrodite Ariadne . There is this suggestion in a note from Olen which Pausanias275 inserts in the account of his visit to the shrine of Hebe at P li h u s . Olen connects Ares with Hebe as her own brother,

Phliu s Old born of Hera . Her shrine at is shown to be very by the fact that her worship here was in the strictest sense “ ” - aniconic . Her annual festival of the Ivy Cuttings has a hint of Dionysus and even of the ivy- shaped shields of the

Amazons . From other sources it may be gathered that she ?76 was akin to Aphrodite - Ariadne Pausanias says that Hebe was substituted for her more ancient name , Ganymeda . In this there is rem iniscence of the Trojan youth caught u p to heaven by Zeus . The feminine form implies the appropriation by one sex of the characteristics of the other . This might belong naturally to a Phrygian legend . A search for parallels to the association which Aeschylus

27‘ — Pa us . 2 . 13 , 3 4 .

27° v O n this p o in t . Fa rn e ll , op . ci t. 1 . p . 200 ; 5 . p . 126 . 6 0

mentions between Ares and the Amazons discovers ﬁrst of all ,

‘ o as most striking , the legend told of the statue of Ares I v v a uc ?77 do ll/a s in the market- place at Tegea The statue was explained a s the dedication of a band of Tegeate women who had won a victory over the Spartans in the time of King

Cha rillu s of Sparta . After peace was established the women

instituted a festival in honour of Ar es . Since men were ex cluded from the sacriﬁce and sacred banquet, the god was ” called Entertainer of Women . It is interesting to ﬁn d such a tale in Arcadian Tegea , the home of Atalanta , herself similar to the Amazons . It is worth bearing in mind that Atalanta won the spoils of the Calydonian hunt in the country of the

- Aetolians and Curetes, the kindred of the folk of pre historic

P rrhi hu s . y c In the temple of Athena Alea at Tegea , which 278 w h o contained these spoils , Marpessa , leader of the women 279 honoured Ares , dedicated her shield . In the immediate neighbourhood of Tegea there was a shrine of Ares situated on a mountain of which the ?81 name Cr e siu m implies the worship of Cretan Dionysus The epithet was explained by the story that Ares enabled his child A ero p u s to draw milk from the breasts O f his mother

e - l after her death . The mother A rope , grand daughter of A eus, was akin to Atalanta . The lifetime of her child by Ares was placed in the generation preceding the Dorian Invasion ?” z” — a t M e a IO olis Elsewhere in Arcadia, g p and near Aca cesium284— there were monuments attesting the foundation of the cult of Ares in this canton in early days . With this

277 — Pa u s . 8 . 4 8, 4 5 . “ Pa u s . 8 . 47, 2 .

279 P a u s . 8 . 45 , 5 .

23° — P a u s . 8 . 44 , 7 8 .

2 31 — O n io n su s v . Pa u s . 2 . 23 7 8 . D y Kprjcn o s , 2 ” Pa u s . 8 . 4 5 , 3 .

2 83 l s i be o ld. Pa u s . 8 . 2 3 . T h e r e e re n e is a n a a r f Ar e s a d to 3 , f c to t o

234 P s 2 r e n f A r e in th e e m le o f a u . 8 . 37, 1 . T h e r e fe ce is to a n alta r o s t p p ro p h e tic Pa n a bo v e the S h rin e o f De sp o e n a . 6 1

285 A rn o biu s should be compared the statement of , that there was a legend of thirteen months ’ servitude exacted of Ares in

Arcadia . The general tendency of all the evidence is in

‘ ’ support of the theory that the cult of Ares I v va m o do i va s‘ originated in primitive times .

There were two other legends of armed women in Greece , both localised , like the Tegeate story, in the Peloponnese . A statue of Ares at Argos was explained as the dedication of a band of women under the poetess Telesilla who had won a victory over the Spartans ?86 The other legend belonged

. to Sparta Here a troop of women commemorated , their victory over the Messenians by founding a temple to Ap hr o ’ ’ ?87 dite A pe i a The most obvious interpretation of the “ ” epithet is to derive it from Ares and to render it Warlike . It is used of Athena in three oaths of alliance suggestive of the martial character of the goddess ?88 The Athenians built a

’ ’

A e ta. temple to Athena p at Plataea, constructed from the spoils of Marathon ?89 After his acquittal on the Areopagus Orestes is said to have dedicated an altar to Athena In this the reference is evidently to the name of the hill on which the court sat, which the Greeks themselves , however mistaken they may have been in their etymology, certainly connected with Ares ?91 These instances of the use of the epithet favour the idea that it was derived from the name of ’ ’ e ta Ares . It may be argued that Aphrodite A p was a type of the goddess conceived as guardian of the state . In this aspect she was more frequently worshipped at Sparta than elsewhere in Greece . The probabilities are that she was

”5 Ar n o b . A dv . N a t. 4 . 25 .

2“ Plu . M u li er . Vi r l . 5 . H e r o do u s r e e rs t th e s o r bu t n o t e x li i l t t f o t y , p c t y

i m i n h x s f 2 Pa u sa n a s e n o s t e e lo i bu do e s n o t e a k o A r e s . 20 ( 3 . 76 t p t , t p ( , ”7 a n . De a ls a Re l . 1 . 20 . . P a s . 3 . 17 5 . La ct t F ig Cf u , “ 3 C. . A . 2 . 333 C. . . 3 137 r an k e l I n schr . v . P e r . 1 . 13 . I ; I G ; F , g 2“ P a u s . 9 . 4 , 1 .

29 ° P a u s . 1 . 28 , 5 .

39 1 In a n ie n li e ra u re th e o rd A r e o a s is a l a s de r iv e d r c t t t w p gu w y f o m A re s . 6 2 represented armed ?” This political goddess of Sparta was

U . the Oriental Aphrodite , called rania The fact that one group of armed women gave special honour to Ares , another ’ ’

A e ta . to Aphrodite p , is of importance to the investigation The hint that the two deities were in some way associated suggests connection between Ares and the Anatolian cult of the warlike Mother whom the Amazons worshipped . It would seem that the connection between Ares and the

Warlike Aphrodite was not slight . At Thebes the joint cult of the two as a conjugal pair was established at an early date?” and their union was said to have given rise to the Cadmean family and thence to Dionysus . Through marriage with

O Harmonia , daughter of Ares and Aphrodite , Cadmus btained the throne , and from the teeth of the serpent sacred to Ares ?94 295 he raised up the famous crop of warriors T ii m p el believes that the joint cult of Ares and Aphrodite originated at Thebes, and that from this city it spread through Greece , acquiring prominence in Attica and Arcadia . He ﬁnds the U goddess to be the Oriental rania , yet , strangely enough , he is unwilling to believe that she was conceived as an armed god dess in the earliest times at Thebes . U In Laconia , where Warlike Aphrodite, or rania , was specially reverenced , the cult of Ares was more digniﬁed and apparently more ancient than in other parts of Greece . ?96 Ep ich a rm u s is said to have claimed the deity as a Spartan U nder the name Enyalius he was worshipped by the Spartan ephebes ?9 7 Each of the two bands into which the youths were

29 2 A n i r C . Pa u s . 3 . 23 1 C. . . 3 . . 6 83 1444 a A . A . 0 . 176 . f , ; I G p , ; t p te , 293 I n th e A e schyle a n S ep te m th e T h e b a n s call u p o n A re s a n d Cyp ris a s th e a n ce sto rs o f th e ir r a ce ( 125

2 94 f n H O n th e m a rria g e o A re s a d a rm o n i a v . H e sio d, T heog . 9 33 ff. Cf. th e l s to ck g e n e a o gy in th e B a c cha e o f Eur ip ide s .

’ 295 r d T u m p e l , A e s u . A p hro ite , Fle ck e ise n s J a hrbu cher , S u p p l . 1

— 4 4 . p p . 6 1 75 295 Ar n o biu s , A dv . N a t. 4 . 25 . 29 7 Pa u s . 3 . 14 , 10 ; 3 . 20 , 2 .

6 4

There are two other examples of the Laconian worship of E 305 Ares . As nyalius he had a statue at Sparta near the

A n cien t illa Drom os . V e , which represented him in fetters In g ,

e ro n thra e a hamlet near G , he had a sacred grove and temple . Here there was an annual festival from which women were 306 excluded . r It is , on the whole , safe to conclude that in Laconia A es

in di was revered in early times . The cult may have been g

- e n o u s among the pre Dorians , or it may have been an importa

tion from Boeotia , where he was worshipped with Aphrodite . Possibly the Fettered Ares Of Sparta should be connected with 307 a Fettered Aphrodite in the same city . The two types may

Of have given rise to a tale like that Arcadia, of the servitude 308 “ ” Od sse of Ares , and the lay of Demodocus in the y y could

be referred to some such myth . Traditions of armed women in Tegea and in Sparta serve to connect Ares in Arcadia with

’ ’ e ta Aphrodite A p in Sparta . There are not many traces of the cult of Ares elsewhere

in Greece . The mythical genealogies of northern Greece 309 r ho m e n u s associated him with Minyan O c , Minyan Thes 310 311 312 Cu r e tis saly, , and Aetolia . Mention has already been 313 made of Thebes . At Athens he was said to have been the

la r s A u u . father of Alcippe by g , a primitive goddess In the Peloponnese he was connected by genealogical legends with

305 Pa u s . 3 , 15 , 7.

30° — Pa u s . 3 . 22 , 7 8 . ”7 Pa u s . 3 . 15 , 1 1 .

303 V . n . 285 .

3° ° ‘ A s ala h u s a n d a lm e n u s o f r ch o m n s n f c p I O e u , so s o Ar e s by A styo ch e l 2 — ia d . 11 1 I , 5 5 5 ; 9 . 82 ; 13 . 5 18 ; Pa u s . 9 . 37, 7.

31° Phl e a s s l f r ’ gy o f T h e sa y , so n o A e s by Chr ys e o f Or ch o m e n u s : Pa u s . 9 . 36 , 1—4 .

311 Ev e n u s a n d T h e s iu s so n s f Ar e s b De m n i c A ll 1 t , o y o e : p o o d. . 7, 6 . 312 M e le a e r so n o f A re s r a h e r h a n e n s ll g , , t t O e u , by Alth a e a : A p o o d. 1 . 8 , 1

Eu r . M e lea ger , Fr . 1 . 313 Pa u s . 1 2 1 4 M a r . P a r . C 23 4 . , ; , . I . G . 7 , 5 . 6 5

314 315 ?16 E T ri a Tegea , lis, and te in Achaea It is impossible to give much weight to such myths unsupported by further evidence, inasmuch as there was a tendency among Greek writers of all times to consider any famous warrior of the heroic age a son of Ares . The statement applies also to war

Phle a e like races like the gy , mentioned by Homer and other poets . This investigation Of the worship of Ares in Greece proper

: yields two important results ﬁrst, it tends to indicate that the god was worshipped in primitive times ; secondly, in the relation between the cult of Ares and that of the Oriental

Aphrodite at an early date in Thebes, and in the hints of a similar connection in Arcadia and Laconia , there is the sug gestion of contact with the Amazons, who worshipped a god dess resembling this Aphrodite . This raises the question whether the period may be determined in which the joint cult originated in Greek lands . Farnell317 conjectures that at Thebes the Oriental goddess “ ” a dm e a n s was brought from the east by the C , while Ares “ was an ancient god of the land . He believes that by the ﬁction of a marriage ” her cult was reconciled to the older worship . The hostility of Cadmus toward the sacred serpent of Ares and the wrath of the god against the hero are legendary details which support some such theory as this . Cadmus seems to have been a late comer , for he is not mentioned in the Homeric poems , where Amphion and Zethus are named as 318 E the founders of Thebes . It looks as if in lis also a form of the Oriental Aphrodite was reconciled with an indigenous cult

3“ A ero p u s o f T e ge a , so n o f Ar e s by A ero p e : v . s u p r a , p . 6 0 .

315 ‘ O e n m aii s r u e s n f e H a r in a : Pa u s . 5 . 22 6 . o , e p t d o o A r s by p , 315 M l n s i f T r A r e s P a u s . 7. 2 2 8 . T h e r w a s e a ip p u , o e c st o ite a , so n o f : , e a

T h e a n l i f h e r s a a k n T h s b M e a n ip p u s , fa m o u s a s a wa rrio r a t th e t m e o t ﬁ t tt c o e be

P s r in A h a h a u . 9 . 18 T here w s s e la n i s a t Pa a e e a w o i h ( , a al o a M p p u t c , w t

his l v e m a h w s r T ri la ria Pa u s . 7. 19 2 o Co e t o a sa c iﬁce d to A rte m i s c ( ,

317 a rn e ll o 2 2 F , p . ci t. . p . 6 3 . 31" Odysse y, 1 1 . 26 2 . 6 6 6

Of Ares . Here the genealogical myth is not the only evidence

for the worship of Ares ; an altar to Ares in the race - course at 319 Olympia attests the cult . By the legend Pelops married ”0 H e hi Hippodamia , granddaughter to Ares . syc u s identiﬁes

her with Aphrodite, and Pelops , like Cadmus , was conceived ”1 as coming from the east . The parallel is practically exact . In the case of Pelops the legends which connect him with Lydia and Paphlagonia are more plausibly interpreted as reﬂexes of Hellenic settlement in Asia Minor than as the record of the planting of an Asiatic colony near Olympia ?” There

fore the cult of Aphrodite - Hippodamia would seem to have come into Elis by means of religious inﬂuence ﬂowing back E from the stream of emigration to the east . Thus the lean ’ F rn ll s parallel would be of service to a e argument . The

Attic myth of Theseus tends , however, to support the opposite theory . This saga certainly preserved the memory of the ”3 predominance of Crete in the Aegean . Thus Aphrodite

Ar iadne p robably belonged to the pre - Hellenic inhabitants of A Attica . It may be stated as an hypothesis that res was also worshipped in very early times at Athens . The evidence is

: A la u ru s this his connection with g , who seems to have been a primitive goddess the invocation of Ar es and Enyalius in ’ A la u ru s the ephebes oath , which associates him with g , the ”5 Attic Charites , and Hegemone ; the well established cult of ”6 Ares in the ﬁfth century on the lower slopes of the Areopagus .

The association with Hegemone is of special value, inasmuch as the epithet belongs to Aphrodite and to an Artemis similar to Astrateia .

319 P a u s . 5 . 15 , 6 . 32° H e sy c hi u s s . v . ”1 C . Pa f u s . 5 . 13 , 7. 322 T h e n a m e Pe l S h l in d. N em . 10 . o p s ﬁr s t a p p e ar s in th e Cyp r ia ( c o . P ”3 V . su ra p , p . 5 9 . 324 V . s u p r a , n . 3 13 . ”5 V . s u ra c h . p , IV , p . 4 7. “ 3 J u de ich 0 it , p . c . p . 3 1 1 . 6 7

The only direct information so far given concerning the ”7 worship of Ares by the Amazons comes from Athens . Therefore it is reasonable to lay stress on the legend of the ”8 Oriental Aphrodite in this state . Yet we have no explicit statement that she was related to Ares in his capacity of patron of the Amazons . The nearest approach to a solution of the problem is possibly to be found in the ancient association ”9 E between Ares and Enyo . nyo was apparently identiﬁed with the armed goddess of Cappadocia who was known as

M a e , who , in turn , was identiﬁed with Cyb le as Mother of 330 - r the Gods . Aphrodite A iadne and the Armed Aphrodite are in a measure forms of the Mother . Hence by an equation E Aphrodite under these two types becomes identical with nyo , the companion of Ares . The evidence thus far gathered for a relation between Ares 1 and the Amazons may be stated . ( ) Aeschylus mentions the ir habitual worship Of this god while they were besieging Athens ; ( 2) Plutarch represe nts Theseus at this time sacri

ﬁcin 3 g to Phobus , son of Ares ; ( ) Pausanias describes the temple of Ar es at T ro e ze n as a trophy of the victory of Theseus over the Amazons ; (4) in the association between Ares and

Aphrodite in several places , in similar association between E Ares and nyo , and in the identiﬁcation both of this Aphrodite E and of nyo with the Mother whom the Amazons worshipped , there are O bscure indications of his belonging to the rites of the Mother ; ( 5) there are fairly good reasons for holding that

- Ares was an early, or . pre Hellenic god . According to this evidence it is presumable that the connection between Ares and the Amazons was indirect rather than direct . A striking

327 A e schyl . l . 0 . ( B u rn . 6 85 328 T m l o . t n s r u p e ( p ci . ) ﬁ d t a ce s o f th e T h e b a n cu lt o f A re s a n d A p hr o dite

i H e do e s n k in A tt ca . o t ta e in to co n side r a tio n th e co n n e ctio n s o f th e le g e n d o f

A ri a dn e . 329 2 Ili ad, 5 . 59 . 33° h . V . s u ra c . 27 n p , II , p , . 1 19 . 6 8

fact shoul d be added . Wherever there were memorials of the

' — a t T r o e ze n Amazons in Greece Athens, , Megara and Chae 33 ” E 1 3 — ronca in Boeotia, Chalcis in uboea , Thessaly there are s ome indications in each canton that the cult of Ares was there in early times . There are two other sets of records which belong to th e discussion of the cult of Ares in its relation to the Amazons . Of these the ﬁrst is a small group of ancient references to the E 333 Amazons as children of Ares . uripides terms them

’ ’ ' A e i a zco a M a vo rti a p s p c, a phrase echoed in the Latin applied to one of them ?34 The term is of no value toward establishing a theory of a cult relation with Ares, for it as colourless as are

' ” " O o e A o s ee drro v 'res o e the familiar epic phrases , C m and p Apn , E a re applied to warriors . lsewhere , however, the Amazons conceived as actually daughters of the god . The stock gene alogy assigned to the race made them the children of Ares and 335 Otre re Harmonia, while is individually named as the child of these parents?36 Harmonia ’ s name is easily associated

his with that of Ares, since in Theban legends she appears as daughter . It is therefore tempting to see in the mother of the race the goddess Aphrodite . But it is impossible to follow out the clue . The relationship is manifestly a stereotyped one,

331 T h e e a rly fo lk o f Ch alcis in Eu bo e a se e m to h a v e be e n a k in to th e L e le g e s

f T h e r e r e n n e i n s also i h Ch al is o f th e Cur e e s a n dA b a n te s o B o e o tia . e w co ct o w t c t — A li l 2 2 2 1 10 . 35 5 . T h m o s n e o a . C . ia d . 536 if Pa u s . 5 . 3 4 9 . 5 e i t f I , , ; , ; , t m r a n n n e i n h e r h a h B i h e re h e o r shi o f A r e i p o t t co ct o e is t t wit o e o t a , w t w p s

r in l l h r e ri e a be o n e d. is a u r i h h al c d n t e a H o m e c t y g It c o u s fa ct t a t C o o , g t c

’ h e r f Eu bo e a lia d 2 h h r m A h n s in h e la in h r o o ( I , . a d a n e o ii a t t e t p w e e h r r 27 t e e we e m a n y m e m o ri a ls o f th e Am a zo n s ( Plu t . T hes . ,

332 T h n l h l r r rin a u h s h e g e e a o gie s o f T e ssa y a e wo th co n side g , b e c se t e y o w th e p e r sis te n t tr a ditio n o f r e la tio n shi p b e twe e n th e p rim iti v e fo lk o f thi s ca n to n

a n d B o e o ia . n 1 t V . . 3 0 . 333 Eu r . H er . c Fu r . Fr . 4 13 .

334 V a l . Fla cc . 5 . 9 0 . 335 F o r r e r n v . fe e ce s n . 10 . 335 A - Rh . 2 . 389 S h l . T z o s a . 1 2 p . ; c o e tz . P t H m 8 . 189 ; S ch o l . A p . Rh . 2 . 03 ;

H . F a b. 3 2 yg 0 , 1 1 , 16 3 , 223 , 225 . 6 9

manufactured by logographers . Furthermore, the mother

is not consistently called Harmonia . At times she appears as i 337 Armen a, from which it may be inferred that the name of the

mother of the Amazons came from the study of geography, and ’ 338 A r in that Harmonia s crept in as a corruption . ct u s called

Penthesilea a Thracian and the daughter of Ar es . Possibly the theory that the race in general were children of Ares may

have originated thus, or in some other poem of the Cycle .

a n If the Amazons had not been conspicuously warriors, d if it were not at ﬁrst sight a ﬁgure of speech to term a ban d

- of women the children of the war god , it would be easier to judge whether these statements are poetical or representations

of the view of genealogists . 339 The reference to Thrace is more valuable . Herodotus A shows that the cult of res was important here, for he says that the Thracians worshipped three gods , Ares , Dionysus, and

Artemis . As it has been said , the sacriﬁce of dogs in the Spartan ritual Of Enyalius ﬁnds its only parallels in the rites of Thracian Hecate ?40 Many modern authorities341 believe ?42 that the cult of Ares was Of Thracian origin The rites of

. 343 Dionysus , to whom he was akin , belong also to the orgiastic ceremonies of Phrygia . In general , as it has been noted , there is striking similarity between the cults of Phrygia and those

Of Thrace . This comes out strongly in the worship of the

‘ Mother . It is noteworthy that the custom of sacriﬁcing dogs , a conspicuous and difﬁcult feature in the rites of Ares and also

337 T h e o r d a e ar s in Ph e r e c s e a s h rru io n m a be a w p p yde , bu t, b c u e t e co p t y

’ s be s e rr o r n o a r u m n n cri , g e t ca b e ba se d o n thi s . 338 V . ch . 1 , p . 3 . 339 H e r o d. 5 . 7.

34° V . su p r a , p p . 2 6 , 6 3 . 3“ n h 3 5 T u m e l o . ci . A m o g t e m a r e M iss H a rriso n ( P ro leg . p p . 7 p ( p t

. a r n e ll o . ci t. h . n A r h h h r e n a iv e l . p F ( p c o e s) , w o sta te s t e t e o y t t t y

S o h o le s h e ld hi v i a v N a . C . S t. B a sil w h o p c t s e w ( p . A r n o b . A d . t. l f ,

’ ’ s h e l n f t o a v . . gi v e s Ape la a d m e o T hr a ce ( s . Ape la ) 343 E. H a rris n P ro le . o . l . . J , g c 70

344 Of . of Hecate, belonged to the Carian worship Ares It should be added that at L a gin a in Caria the orgiastic worship of Hecate was established with the peculiar characteristic of ?45 the cult of Cybele at Pe ssin u s and of Artemis at Ephesus Thus from all sides the theory ﬁnds support that the cult of

Ares should be classed as Thracian - Phrygian and connected with that of the Mother . The inference is that the pre Hellenic Ares of the Greek mainland was a god of the people “ ”

- who had a pre historic culture allied to the Minoan . 346 Apollonius Rh o diu s represents the Amazons engaged in a ritual as strange as the sacrifice of dogs which suggests Thrace “ ” and Caria . He relates that on Ares island in Pontus they sacrificed horses in the temple of Ares . An obscure record of this is apparently preserved by the Scholiast on a line in the ?47 L ysis tra ta Of Aristophanes The scholium mentions no deity by name ; it merely comments on the legend that Ama zons sacrificed horses . Ares is not elsewhere than in the passage from Apollonius named as a god thus worshipped , and possibly here , even in the temple of Ares , the ritual is to be referred rather to the worship of Cybele under baetylic form f than to that O Ares . The victim was a rare one among the

- Greeks , belonging to Apollo , Helios , the wind gods , and especially to Poseidon . It may be that the words of Apol lo n iu s imply a connection between the cult of Ares and that of

T ro e ze n Poseidon Hippins . At the temple of Ares gave access 348 e n e thliu m to the G , probably a shrine of Poseidon ; at Athens there was the story of the murder of Halirrhothius, son of 349 Poseidon ; at Olympia the altar of Ares was dedicated to

“4 n . l . . A d N a 4 A r o b c ( v . t. . ‘4‘ V . su p r a , n . 77.

“5 A p . Rh . 2 . 1 179 ; cf. 2 . 387. V . su p ra , 11 . 6 6 . 3“ A r is h . i r n 19 1 . n du e m o a e h a s b e e n v e n h s h liu m to p L ys . U p t c gi to t e c o

Pr ll — b e e r Ro be r . 43 n . u t n h o h e r h a n d r n ll n n in y t ( p 3 , b , o t e t , Fa e , i bri g g

o r a rd hi s ri i ism a ils to iv e du e e i h to th e u o a io n r A o ll o n i u s . f w t c t c , f g w g t q t t f o m p 343 V . s u p r a , n u . 271 , 272 . 34° P s . a u 4 ; 1 . 28, 5 .

' 7rv > o 0 t signal for attack was given by priests of Ares called pd p , l c i who hurled ighted tor hes between the two armies . Th s

ul r suggests the orgiastic c ts of Thrace and Ph ygia , in which the i torch was a prom nent feature . It belonged al so to the cere 5 7 monies of fire in honour of Mars in primitive Rome? Even in ancient times there were conflicting theories con 35 8 n i Ar n obiu s cerni g the proven ence of the cult of Ares . says : Qui s Sp a rta n u m fui sse l l a rte m (p ro di di t) ? Non Ep ich a rm u s auctor vester ? Qui s is T hr a cia e fin ibu s pro c re a tu m ? Non Sophocles Atticus c u n ctis c o n se n tie n tibu s th e a tris ? Qui s m e n sibu s in Arcadia tribus e t decem v in ctu m ?

i c i Ca ribu s i S c thibu im im m o la ri? Qu s canes ab , qu s ab y s as os ” Nonne p rin cip alite r cum ceteris Apollodorus ? The general tendency of the ev idence is in the direction of the theory that

r — l Ares was an ancient god of the Th acians , of the pre He lenic hi peoples of Greece , and of the races who wors pped the Mother in Asia Min or and Crete . As a god whom the Am azons worshipped he does not appear

l\l th e r to have been as important as the o . The records of hi s association with them are few and confused . The best ev idence is doubtless that fur ni shed by the extant accounts of i the saga of Theseus and the Amazons , to wh ch Ares belongs , although it is not possible to deﬁne his position . The saga is of special importance in being analogous to the Ephesian tales of Hera cles and Dionysus .

357 h . S h . A n n . I . E. H arris o n B ts c . . n h h n i Ar e s c . A rte mi d. J , c O c t o c f

O ne irocr . 2 . 34 .

353 4 . d N a t. A rn o biu s , l. 0 . ( A v. CONCLU SION

A t mi u The mazons were votaries of Cybele, Ar e s nder the

r E he sia L ceia su names p , Tauropolos , y , and Astrateia , Apollo

l m . ik n r i ca led A azonian , and Ares The str i g featu e of the l st

hi ui is the homogeneity of its components . T s is no fort tous i c rcumstance, for the authors from whom it has been compiled are many, and they belong to widely separated generations . i The list represents classical opin on , both Greek and Latin , on the natur e of the di vinities whom the Amazons were con c e iv e d to have served . It must be concluded that these women were associated with the cul ts of primitive deities of tili hi fer ty and of war, among whom a Woman was the c ef hi r . ﬁgu e , and of whom the rites were orgiastic In storical

r - times such cults may be classed as Th acian Phrygian , and they are to be referred to the people who inh erited both the blood and the spiritual traditions of the great pre- hi storic l hi ll civi isation of the Aegean basin , of w ch the bri iant centre seems to have been Crete . The theories concerning the Amazons which have com m a n de d most respect are three : ( 1) that the tradition arose from memories of the raids of warlike women of the Cim merians and kindred peoples , who in early times forced their way into Asia Minor from the north ; ( 2) that the Am azons

- hi e ro duli were originally the warrior priestesses , or , of the

- M a Hittite Cappadocian , and that the Hittites passed on legends about them to the people of Lycia , Lydia , and adjoin ing lands ; ( 3) that the tradi tion of the Am azons was groun ded on the mistaken notion , deeply rooted among the Greeks ,

r i that beardlessness is a su e ind cation of female sex, whence they failed to recognise as men certain warriors who appeared A at an early date as foes of the people of sia Minor . To the 73 74

359 ﬁrst of these it is to be objected— irrespective of evidence furnished by the cults with which the Amazons were associ ated— that a northern home beyond the Euxine was assigned to the race by Aeschylus and Herodotus , but that the oldest records of the Greeks , the Homeric poems , place them near

Lycia and Phrygia . In this region the tradition struck down into the soil , as shown by the tales of many cities claiming the 36 0 Amazons as their founders . To the second it must be replied that M 3 is nowhere named in direct connection with the Amazons , although she resembles in a general way the female deities whom they were said to have worshipped .

Furthermore, in the records of her rites there is no hint of 361 hie ro du li . armed And , still further, the evidence on which the assumption rests that the Hittite kingdom was one of great importance and inﬂuence is not strong . The last ?6 2 theory is very interesting, because it is novel and daring, and also because it draws attention to certain curious facts usually overlooked by anthropologists . But as a foundation for the persistent tradition O f the Amazons as armed women it is too slight in structure .

359 — O n th e h e o r v . 0 . Klu m a n n P hi lo lo u s 30 . 524 556 . S o ll t y g , g , p p t

’ P l e l n s v K l in lin s hi s h e o a s sh n hi s a r i le in a u s R a e c . . . u m a n n c e to t t ry , o w by t c y g .

’ ’

h e r a dv a e s a r e Fr ér e t M ém o i r e de l a ca d. d i n scr . 2 1 . . 106 if e l k e r O t o c t , p p ; W c ,

’ R s c h e r s L e o n E 2 . i s m h i ll r e d in o p . Cycl . 2 . p p . 00 if It s y p a t e t ca y t e a t xik ,

v m a zo n e n a r n e ll se e m s lin e e i al h u h h e o e s n o e x s . . A . F in c d to a cc p t t, t o g d t 4 6 h k li i n r r o . . p c tly a dv a n ce a n o p in io n . In o e p a t o f hi s wo k ( p . cit. 5 p 0 ) e ta e s “ th e n e g a tiv e p o sitio n th a t th e A m a zo n tr a di tio n is sp o r a dic in Gr e e ce a n d p e r ” le x e s h h n o r h r n h e s u de n o f r e li i n e t e lse h e r e 2 . . 4 82 p t e e t g a p e a d t t t g o , y w ( p ) h e m a k e s th e clo se co n n e ctio n b e twe e n Ep h e sia n A r te m i s a n d th e A m a zo n s th e b a sis o f th e s u g g e s tio n th a t n o r th e rn A sia M in o r w a s p e rh ap s th e h o m e o f h t e cul t . 36 ° f H i k i H . a i h e hi e a d a f h im r a n e th e i e n d o m . A . S y ce s t c f v o c te o t e p o t c o tt t g

i n z r i ro . o . B ibl . A r h . 19 10 H s m o st r e ce t re m a rk s o n th e Am a o n s a e n P c S c c ,

— — . 25 26 . T h e a r e s r A . . in a h ev . A r h . 19 10 . 280 282 . p p y u p p o te d by J Re c , R c , p p

C . e n h r zo en 1 o a d H e tti ter u . A m a n 19 1 . f L , , 361 T hi s O b e i n i s m a de a rn e ll o . it. . 406 . j ct o by F , p c 5 . p 302 E T hi i h h r e ss i s . 138 . s s t e t e o ry o f M yr e s in A n th op o logy a nd th Cla c , p p

rn ll o . 5 . Fa e is m o re sa tis ﬁe d with thi s th a n with th e hi e ro duli th e o ry ( p cit. p . 75

The tradition , interpreted in the light of evidence furnished by the cults which they are supposed to have practised , seems to have originated among the people who built up the pre

o f historic civilisation the Aegean , of which the ﬁnished “ ” product was apparently Minoan culture . In their warlike character the Amazons are reﬂexes Of the Woman whom they worshipped . Like the Warrior Goddess of Asia Minor they

- carry the battle axe, and in this they are shown to be closely

- related to the religion of pre historic Crete, of which the weapon is the conspicuous symbol . Their other weapon , the ?63 - bow, is also Cretan It is the attribute of the Asiatic Cretan

Apollo whom they seem to have revered . They belong to the ?6 4 early matriarchate , which left traces in Caria and Lycia

In Greece itself, even in Laconia, the canton belonging to the ﬁercest of the Hellenic invaders who introduced the patri a rch a te , women enjoyed unusual freedom in Greek times , and here there were stories of their having borne arms for their a country . There were similar tales at Argos and in Arc dia , and at the Olympian H e r a e u m there was a footrace of maidens ?65 in honour of Hippodamia These a re doubtless vestiges of

— the matriarchate of the pre Hellenic inhabitants of Greece .

They suggest many comparisons with the Amazon tradition . The legend of Atalanta offers similar parallels to the story of the Amazons in its pleasing aspect . Its darker side, which the older Greeks emphasised , is reﬂected in the tale of the Lemnian women who murdered their husbands 366 These were ’ Myrina s children and descendants of Dionysus . The energy of thi s ancient matriarchal organisation is shown in the idea of confusion of sex which belonged to the cul ts of Cybele and E phesian Artemis in historical times . The idea is prominent

353 Pa u s . 1 . 23 , 4 .

3“ s Cf. M yr e , op . cit. p p . 153 E. 3“ ’ P a u s . 5 . 16 , 1 ﬂ . 3“ A o ll o d. 1 . 9 3 . A t e m n o s h e r e e re Co r ba n i ri e s o f B e n dis S r a bo p , L t w y t c t ( t , p . 76

in the legends of the Amazons , as they touch religion . At

E u w phes s they were connected ith Dionysus and Heracles ,

e ﬁe m in a te to both of whom an character belonge d . Their place in state cult at Athens has the same implications . We may believe then that the tr adition of the Amazons preserves memories of a time when women held the important

in place state and religion in Aegean lands , and that they i reﬂect the goddess of th s civ ilisation . It is noteworthy that the earliest writings of the Greeks concerning them show them in that part of Asia El inor where the rites of the Mother throughout ancient times menaced the reason of her wor hi T h e Of s ppers . troop maenads who followed Dionysus were m i k i like the A azons, but the clue to the r insh p was easily ” lost? The relation between the A mazon s and the Anatolian

l w as i s cu ts practically obl terated , wherea maenads were introduced into Greek religion after many generations had

e i . alter d the ﬁrst form of orgiastic worsh p Moreover, the

a redros deity of the maenads , who was earlier only the p of the Woman , had become an Olympian . Greek travellers of the age of Herodotus natur ally inferred that they had di scovered the Amazons in the regions of Scythia and Libya where armed women were said to ﬁght in E i the ranks w ith men . ven before th s time the traditional

r home of the race had been placed further and fu ther eastward , as Greek colonists failed to ﬁnd Amazons in Lydia , Phrygia ,

. Of E i . Lycia , and along the southern shore the ux ne Yet , granted the origin of the Amazon tradition among the lWin ” o a n s and their kindred , it is at present impossible to say that

- fi hi these p r e historic races had no af liations with Scyt ans ,

Libyans , and Hittites .

’ 357 Y ll s Pr e a e his e di i o n o f th e T h e g e rm o f th e th o u gh t is in R . . T yrre f c to t

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COLUMBIA UNIVERSITY PRES S

Colum bia U n iv e rsity in th e City of N ew York

T h e Pre ss w a s in o r o ra e d u n e 8 1 8 to ro m o e th e u bli a io n c p t J , 9 3, p t p c t o f th e re sul s o f o ri in a l r a riv a e o r o ra io n re l a e d di t g e se a rch . It is p t c p t , t re ctly to Co lu m bia U n iv e rsity by th e pro v isio n s th a t its T ru ste e s sh a ll be o fﬁce rs o f th e U n iv e rsity a n d th a t th e Pre side n t o f Co lum bia U n iv e rsity

h a ll b r sid n h s e P e e t o f t e Pre ss .

T h e pu blica tio n s o f th e Co lu m bia U n iv e rsity Pre ss in clu de wo rk s o n

Bio ra h H is o r E o n o m i s Edu a io n Philo so h in u is i s a n d g p y, t y, c c , c t , p y, L g t c ,

i e ra u re a n d th e fo llo in se rie s L t t , w g

Colum bia U n iv e rs ity Con tribution s to A n th ropology . l m bia n i r i i e rie s Co u U v e sity B olog ca l S . i e Col u m bia U n iv e rsity S tu di e s i n Ca n cer a n d A ll e d S u bj cts . hi l Colum bia U n iv e rs ity S tudie s i n Cla ss ica l P lo ogy. a ra i i e ra ure Colum bia U n iv e rs ity S tu die s in Com p t v e L t t . n lish Colum bia U n iv ers ity S tu die s in E g .

Colum bia U n iv e rs ity G e ol ogica l S e rie s . i ie Columbia U n iv e rs ity G e rm a n c S tud s .

m i - ra n i e rie Colu bia U n v e rs ity I n do I a n S s . Columbia U n iv e rsity Con tribution s to Orie n tal H istory a n d i l Ph lo ogy . i s Co lu mbia U n iv e rs ity Orie n ta l S tu d e . Colum bia U n iv e rs ity S tu die s in Rom a n ce Ph ilolo gy a n d L ite r

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COL UM BIA UN I VERS I T Y S T UDIES IN CL A S S I CA L PH IL OL O C Y

Edite d by th e D e p a rtm e n t o f Cla s s ic a l P h ilo l o g y

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3 0 - 32 W e s t a 7th Str e e t N EW Y O R K