Pisidian Wolf-Priests, Phrygian Goat-Priests, and the Old-Ionian Tribes Author(s): William Mitchell Ramsay Source: The Journal of Hellenic Studies, Vol. 40, Part 2 (1920), pp. 197-202 Published by: The Society for the Promotion of Hellenic Studies Stable URL: http://www.jstor.org/stable/625126 Accessed: 13-03-2015 17:39 UTC

Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at http://www.jstor.org/page/info/about/policies/terms.jsp

JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected].

The Society for the Promotion of Hellenic Studies is collaborating with JSTOR to digitize, preserve and extend access to The Journal of Hellenic Studies. http://www.jstor.org

This content downloaded from 128.235.251.160 on Fri, 13 Mar 2015 17:39:45 UTC All use subject to JSTOR Terms and Conditions PISIDIAN WOLF-PRIESTS, PHRYGIAN GOAT-PRIESTS, AND THE OLD-IONIAN TRIBES.

ON a Pisidian tombstone the name Gagdabos Edagdabos occurs. In publishing this in the Revne des Universitis daz Midi, 1895, p. 360, 1 quoted Radet's tempting conjecture, that it is a case of filiation expressed by prefix. Religion however furnishes a more probable explanation. A priest named Gagdabos adds his title Edagdabos. Gagdabos is a reduplicated form such as is extremely common in Anatolian nomenclature: e.g. on a sarcophagus found in the north Isaurian hills not very far from the two names Gaa and Goggoa both occur and are evidently names in the same family, one a reduplication of the other; Kretschmer has noted (like all Anatolian students) the habit of using reduplicated names. Gagdabos therefore, implies a simpler name Gdabos or Gdawos: this word was grecised as &do9,and latinized as Davus, a common name of slaves from . Ado9 is explained by Hesychius as meaning wolf; and the Phrygo-Pisidian god Manes was Daos, the Wolf (see J.R.S. 1918 p. 145). It was common to call slaves by the name of some god or king of their native land. Now in Anatolian and old Greek religion the priest bears the name and garb and character of his god. In a fertile sea-plain at Pergamnosthe order of priests called Boukoloi implies a religious cult for breeding and tending the ox and the cow, agricultural or pastoral (differing from the religion of the dry central plateau, where the goat and sheep can be more profitably bred). The head of this order was the Archiboukolos, and the original priest was Dionysos himself. On this analogy, and on Galloi- Archigallos, we look for a chief of the Wolf priests. Radet loc. cit. quotes the group Logbasis, Idalogbasis, where Idalogbasis is described as an eponymous ancestor of the tribe Logbaseis of Termessos (see Lanck. II. p. 28), with the obvious meaning 'the chief of the tribe' (taken as a religious group). The hypothesis is inevitable that there was in an order of priests called Wolves. Then it is evident that, just as there was an Archiboukolos and an Archigallos, so there must have been a chief Wolf, Eda-gdabos, implying that archi- in Greek corresponded to the Anatolian Ida or Ido or Ede. 197

This content downloaded from 128.235.251.160 on Fri, 13 Mar 2015 17:39:45 UTC All use subject to JSTOR Terms and Conditions 198 WILLIAM MITCHELL RAMSAY

Mt. Ida was the chief or supreme mountain (cp. Sultan-Dagh in Paroreios).1 Idaguges was the chief Guges, probably some hieratic title in . Idomeneus, like Ida, has the first syllable long ; but this is evidently due to poetic convenience (like Oa0dvarovin hexameters): the element meno or mene is common in names in the Anatolian priestly families (see J.H.S. 1918, p. 169). The Lycian city Idebessos may be another example.2 The term Archigallos was used by the Romans in the borrowed Phrygian cult of Cybele (from Pessinous), and Strabo mentions (like other authorities) that the Phrygian priests were called Galloi; but no epigraphical proof has been found that this name was used in northern . In southern Phrygia towards Pisidia the name Archigallos is found on both sides of Sultan-Dagh, near Antioch and among the Orondeis. The name Gallos is probably old Anatolian, and it may possibly be the same as the personal name Glous found in the list of priests at Korykos. The Lycaonian and Isaurian name Lir or Lour (in the reduplicated form Lilous)3 may be connected. That Gallos and Gdabos should become personal names is in accordance with custom. For the moment I can only state the opinion based on Strabo, that the Ionian tribe in old Attica, Aigikoreis, are goat-priests, who appear on ceremonial occasions as goat-men and are under the presidency of the chief goat-priest, viz. Attis himself, the god who teaches to mankind the religion of the goddess. The second half of the name Koreis, Anatolian Kaweis, exempli- fies perhaps one of the many ways in which the Greeks attempted to represent the Anatolian sound W, for which they had no symbol, and which they were evidently unable to pronounce correctly. There came into play, of course, the general popular tendency to give some sort of suggestion of a meaning to a word belonging to an unknown language; but the use of IKaetv in the sense of priestess at , lol5q (also Kol',: Hes.) as priest of the Kabeiroi, and the employment of the word by Hipponax all show that a word which had some form approximating to Kawa or Kowo was widely spread on the west coast and islands of Anatolia.4 The same hieratic term can be traced in a more purely Asiatic form in Phrygia. The priests of Kybele at Pessinous are called in inscriptions Attabokaoi. This word falls into two elements which generally have been wrongly specified. The first is not Atta (as has been stated)' but Attabo,

I There are two objections to the inter- an etymology accordingly. 3 pretation of Mount Ida as the 'chief' or Perhaps Lir may be a broken-down re- ' king' mountain. (1) The first syllable is long duplication. The G at the beginning would invariably, but Greek poetic usage does not be a Greek attempt to represent the Anatolian furnish sufficient proof of the original Anato- W. The town of Lyrbe is perhaps connected. lian form and sound. (2) The statement is On Lir-Lour see Miss Ramsay's note in quoted from E. M. that Ida means a wooded J.H.S., 1904, p. 285. mountain or saltus, but the authority is in- * See Buckler and Robinson in A.J.A. xvii. sufficient. It is more likely to be a mere 1913, p. 362 ff. Fournier, Rev. d'Et. Anc. scholastic inference from such phrases as in 1914, p. 438, suggests Old Persian kavyAh. 3 vallibus Idae (as Fraser suggests). Bokaoi was compared with Boukoloi. On 2 In J.R.S. 1917, p. 264 note, I erroneously these priests see I. G.I. R. iii. 230, 235. quoted the name as Idubessos, and suggested

This content downloaded from 128.235.251.160 on Fri, 13 Mar 2015 17:39:45 UTC All use subject to JSTOR Terms and Conditions PISIDIAN WOLF-PRIESTS 199

and the second is Kawoi. Attabo is one way of rendering in Greek at a particular locality and time the Phrygian word mentioned elsewhere as Attego or Attago which meant goat. Ultimately the word was Attawo, and it is obviously closely related to the name of the god Attes: in fact Attes is the goat-god, i.e.- the god of a people whose occupation was largely connected with the domestication of the goat. Here again we have the goat-priests. Many lines of inquiry suggest themselves, from which I refrain here. It should, however, be pointed out that the central regions of Anatolia are mainly pastoral, and that agriculture plays little part, except in the occasional cultivation of gardens surrounded by walls; these were in fact sometimes called by the Persian name Paradeisos, walled enclosure, but generally by the Anatolian name Kapo. The suggestion that B and R and L and W interchange in this way will strike horror into the mind of the philologist; but it must be remembered that this is not a case of the development of one single language. It is a case of the adoption in alien countries and languages of words from a strange tongue containing a number of sounds which were unknown to, and unpro- nounceable by, and unrepresented in the alphabet of, any of the Greek tribes and races. At different times and in different localities the same Anatolian sound was reproduced in different ways in Greek letters, in fact it is even true to assert that in the same place and much about the same time an Anatolian name was represented by different Greek letters. We are dealing here with a matter of history rather than of philology. Just as priest and presbyter are the same Greek word which has come into English through different routes and assumed totally different forms, and just as the Germans call that Polish river Weichsel which we call Vistula, and the Germans and we call Dantzig (or slightly different spellings) the Polish town Gdansk, and just as the Croatian town of Zagreb is called in German Agram, so it is with the rendering of Anatolian names in Greek. The total difference in the character of enunciation in Anatolia and in Greece is a fact which is as true at the present day as it was in ancient times. The quotation made in H.G.A.M., footnote to p. 281, can be applied universally with reference to the difference between Greek and Anatolian pronunciation. Sounds which existed on the eastern side of the Aegean were unknown on the western side. Not merely is this the case with the spirants W and Y; it is equally the case with the nasalised vowels which are such a marked feature of Lycian and Lydian alphabets and which give rise to so many variations in the grecisation of Anatolian proper names; and, also, vowels which were long in Greek were shortened in Anatolian pronunciation, and vice-versa. The halting verses inscribed on tombs often show this non-Greek quantity. It is natural that in a wild mountain region like Pisidia the god and his priests should be conceived by the people in a savage aspect;6 whereas in 6 On the monument dedicated to the de- represented in his ideal ugliness as the naked ceased Augustus at Pisidian Antioch (see savage. He is the man in his brutality, J.R.S. 1916, p. 105) the fettered captive though retaining the human form. Homanadensian or Pisidian Wolf-man was

This content downloaded from 128.235.251.160 on Fri, 13 Mar 2015 17:39:45 UTC All use subject to JSTOR Terms and Conditions 200 WfILI [AM MITCHELL R1AMSAY the peaceful level plains of Phrygia, devoted largely to pastoral pursuits and especially to the breeding of the goat, the god and his priests should be pictured as the teachers and regulators of goat culture; while at Pergamos in a low rich valley, where cows were more important than goats, the god and his priests are described as cow-keepers (,/ovKhXot). Now, as to the old Ionian tribes, or occupations, they may be taken as coming from the East Aegean shores (where the names are found sporadically).7 We assume, though it may appear dogmatic to do so, that everyone who reads the evidence of Plato (Critias 24 and T'iamaetus110) and of Strabo p. 383, will come to the same conclusion, viz., that there was an old system of classifying the people of the Aegean lands, i.e. the Old-Ionians, the 'sons of Yavan,' into four classes-warriors, priests, artisans and agriculturists-and this four-fold division was an ancient Asiatic custom.s Unfortunately these excellent authorities do not give the ancient names for the four classes; and they differ in the order of enumeration. The order which they employ is probably dictated by the general purpose in their minds at the time of writ- ing, and is not the ancient traditional arrangement. Plato enumerates lepet;, tovpryot,ryecopyot, : Strabo mentions 0y,.tOVppyOt,tepoTrotot, la•xtot yewp/yo[, bvXaicq, but his list may be in inverse order. Either priests or warriors must have been first in dignity: a warrior state with a conquering caste would put warriors first. Euripides, lob 1579 f., Herodotus, v, 66, Plutarch, Sol. 23, Poliux, viii. 109, Stephanus, enumerate the names. They differ in respect of the order, and to some degree in respect even of accentuation and form. Euripides has is and As FeXrwv(TeX•'wv false), "O7rrXrl7E,'ApyaS-(, Alytopqq. eponymous heroes of the tribes Herodotus gives FEXfov, AliyLc6pev1, 'ApydS s,"07rrXrl, (sons of Ion). Stephanus has Alytcopeti (calling it an error for AioiKopek) 'Apryafet, F E'ovrEV, 'OrrXVTra. Plutarch mentions 'OrrVrat, 'Epfydaet He is misled the (artisans), Fe8E'OV7E(agriculturists), AlytKopeil (herds). by name Aigikoreis, which he understands as herds: 10 and recent historians of Greece, especially the Germans, prefer the authority of Plutarch to that of Strabo, while they rarely regard Plato as being even an authority. As above stated we regard confidently Aigikoreis as the priestly class, practising certain rites in a special dress, of which the goat-skin was the prominent feature. The difficulty as to the reading Geleon or Gedeon is embarrassing, but the cult of Zeus Geleon points to this as the true form. We reject the supposition that original D had changed to L, for the religious fact is the safest guide. At one time I thought of Gedeontes as Gadavantes (connected Tim. See Pauly-Wissowa, s.r-. A igikoreis. T' Plato, 110, classes shepherds, It is assumed that Plato was not inven- hunters, agriculturists together. According would ting novelties, but was guided by wise old0 to the social order the same set of men ideas: the Critias states Cretan facts, not be shepherds in a nomadic pastoral tribe and mere fancies, though under a veil of fancy. agriculturists in an agricultural society. 9 Strabo avoids the word legpes: this has a Plato's purpose and natural character might to warriors and to use the purpose, natural to one who knew the Ana- lead him put last, tolian facts and religious Associations. rather depreciatory term dXiyuo.

This content downloaded from 128.235.251.160 on Fri, 13 Mar 2015 17:39:45 UTC All use subject to JSTOR Terms and Conditions PISIDIAN WOLF-PRIESTS 201 with Gda or Gdan, earth in Phrygian or Anatolian), but I could not work this out in a complete theory. It has been commonly assumed that the Hopletes must be identified with the classical Greek Hoplitai,11 but this inference is not necessary. Hoples, the son of Ion, and the class which takes its name from him belong to a far earlier stage in language and custom; and we must not assume that o'rrkov meant a warlike weapon in primitive Aegean usage. It is quite possible that this word meant implement, and that Hopletes were the artisans; such a conjecture is as justifiable as the very uncertain ancient belief. The personal name Hopl6n is common in Pisidia, and accordingly there can be little doubt that 0r•kov is Old-Anatolian and has to be judged on this footing. It seems of course more probable that in Pisidia Hoplon meant warrior than artisan. The name is used in noble families, who would be unlikely to employ a name that meant artisan; but it is a reasonable supposition that Hopl6n there meant a man who made warlike weapons (an aristocratic occupation), while among the sons of Yavan, who from the beginning stood on a higher plane of civilisation, Hopletes were artisans in the generic sense. The genealogical theory naturally came into play that these four classes took their names from the four sons of Ion or Yavan. With regard to the number all authorities are agreed, except Pollux, who probably by error in transmission of the text substitutes the single Kadeis for the two names Argadeis and Gedeontes. Perhaps he found this latter form, and not Geleontes, in his authority; but he cannot be quoted in support of either form. Strabo and Pollux are agreed that there were more stages than one, and even Plutarch dimly shadows forth that there were at an earlier time tribes, and that these tribes chose different occupations (/3iot). The truth lies behind all this that a certain development occurred. Pollux mentions four stages, stating, in the first two, mythological names of the tribes. As a third stage, Pollux gives the four Athenian tribes in the time of Erichtho- nios according to the names of the deities with whom each was connected, Dias, Athenais, Poseidonias, and Hephaistias. In all probability these lists are connected: the third states the tribes as four religious groups pro- tected by four special deities, the last uses tribal names. Euripides connects the Aigikoreis with Athena and her Aigis. The cult of Zeus Geleon at Athens implies that the tribe Geleontes was associated with Zeus. There is no ancient authority for connecting the other two tribes with two special deities, but it may be assumed that the craftsmen or artisans had Hephaistos as their protecting divinity. There remains Poseidon as the god of the peasant class.

11 Plutarch, Stephanus, and Pollux (who substituted Ergadeis for Argadeis, was in- use the form Hoplitai) considered them the fluenced by the belief that this class was the Warriors, erring in regard to the meaning of Artisans (connected with e'pyov); but in Ana- an old Ionian and Anatolian name through tolia the initial digamma would not have identifying it with a later Greek word. been lost. Similarly Plutarch (or his authority), who J.H.S.-VOL. XL. P

This content downloaded from 128.235.251.160 on Fri, 13 Mar 2015 17:39:45 UTC All use subject to JSTOR Terms and Conditions 202 PISIDIAN WOLF-PRIESTS

That their protecting deity is Poseidon may seem strange; but we know little about the original character of the Old Ionian Poseidon. He was perhaps the guardian and guiding divinity, who subdues the earth for the use of men and directs them in their work (like Herakles).12 Hence at Athens Poseidon-Erechtheus was a natural and official identification. In J.H.S., 1918, p. 183, three of the four tribes at Iconium are described: (1) Augusta the tribe of Zeus, the supreme god Augustus, identified with Zeus; (2) the tribe of Athena (Polias?); (3) the tribe of Herakles, the toiling god, who makes the earth serviceable to men; (4) is still unknown. Certainty is not yet attainable; but a definite conjecture may stimulate criticism. We follow the order of Herodotus 13: (1) Geleontes (Dias) are the class of warriors, including the king of a conquering tribe: Gelan in Carian meant king: Gelanor was an old king of Argos: Zeus Geleon is the tribal god, i.e. Zeus Basileus. (2) Aigikoreis (Athenais) are the priests, wearing Athena's (as alryL'• Euripides mentions). (3) Argadeis (Poseidonias) are the agriculturists: the name is connected with aipyol, field, and survives in the Turco-Anatolian village, Manarga (the field of Man or Men), near Antioch, that 'Phrygian city on the Pisidian frontier.' Derivative names, like Argilos, Argissa, etc. are wide-spread in the Aegean and Anatolian lands. (4) Hopletes (Hephaistias) are the makers of 7'rXkaof all kinds. Fraser suggests that in Aigikoreis the second element may be connected with Korubantes. This reminds me that Luk(abas ?) S6z6n on coins of Themissonion, a Phrygian town in the Pisidian frontier hill-country, may be a shorter expression for the full hieratic title Manes Daos HeliodromnosZeus (J.R.S., 1918, p. 145). In that case Luk(os) or Luk(abas) would correspond to Daos-Gdabos, the Wolf-god, while S6z6n-Saoazos is the Sun-god, and Zeus the Greek title is added. WILLIAM MITCHELL RAMSAY.

[The Greek system of accentuation does not suit Anatolian words (J.R.S., 1917, p. 266). In writing these words with Greek letters it might be better to use no accents.-W. M. R.]

is On the Peasant God, "the great moral 13 The regular order was (according to figure" in the early religion of Anatolia, see Toepffer in Pauly-Wissowa, quoting as his Luke the Physician and Other Studies inv authority Meier, de gentil. Att. 4) (Geleontes, Religious History. Argades, Aigikoras, Hopletes.

This content downloaded from 128.235.251.160 on Fri, 13 Mar 2015 17:39:45 UTC All use subject to JSTOR Terms and Conditions