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The Classical Review Arachaeology The Classical Review http://journals.cambridge.org/CAR Additional services for The Classical Review: Email alerts: Click here Subscriptions: Click here Commercial reprints: Click here Terms of use : Click here Arachaeology The Classical Review / Volume 17 / Issue 08 / November 1903, pp 403 - 424 DOI: 10.1017/S0009840X00208822, Published online: 27 October 2009 Link to this article: http://journals.cambridge.org/abstract_S0009840X00208822 How to cite this article: (1903). Arachaeology. The Classical Review, 17, pp 403-424 doi:10.1017/ S0009840X00208822 Request Permissions : Click here Downloaded from http://journals.cambridge.org/CAR, IP address: 130.209.6.61 on 28 Jun 2015 THE CLASSICAL REVIEW. 403 mander. But fuyjj.a means strictly in A. a chemical is %\i) to K(<pa\i), KstyaXi) is SAT; to f#oy, which is combination, which is just what Anaximander's IJ.dh.iar' ova la. The same three stages are given in Hireipov was. Nor are Lutze's other arguments valid. De Part. An. 646a 12-24. (1) iv is a natural enough word to apply to Anax- (3) 1071a4-17. L.7 imrr«...l.ll 8/«p<ois paren- agoras' ipod vivra when A. is bringing this into line thetical. For the ambiguous position of arepijais with Ms own view of BAT). In Phys. 187a 16 fl. cf. Phys. 201b 33.—SAAo &WOI is too simple to need Anaxagoras is quoted as having identified the One explanation ; &\\a>s &\\ots A. explains by iv iviois with matter, though he is distinguished in another fihp...&\\as S'... This is the distinction between respect from Anaximander. (2) Chronological order immanent fivva/us where the same thing exists first in references is by no means invariable. Of. for in an undeveloped, then in a developed state, and instance : De An. I. 2. transeunt Siva/its (y Karct K\.VT\<HV \eyon4vi) of 6 1). (2) 1070a 5-21. The text may be defended The 8AIJ and the elSos and the Svva/us of a thing in throughout except in 1.19. In 1.10 Alexi's explana- the first sense ; the proximate efficient cause (6 ITOT^P) tion of T<f <patvt<r8ai as ' from the (permissible, is so in the second sense, and so is the remote effi- though inadequate) point of view of (pavraata' seems cient cause, which is not even, Ijke the proximate to be right. Cf. Z. 1029a 16-19. In 1.19 &KKaroi- cause, SfioeiSes with the product. In 1.12 ju^ and oi rav would give a good sense (' there are forms of as imply that the first clause states the concept of the many things as exist by nature, if there are really class while the second states a matter of fact ; the forms apart from these things themselves') but then 2nd !Hv~Kal rovrav. Things which have different oXov.. .TtXevrala is quite irrelevant, for as the things matter, i.e. different individuals, must, strictly here named are mere matter, there could not possibly speaking, have different forms (cf. 1.28). be forms in Aristotle's view of them. Hence Alexi LEWIS R. FARNELL. thinks oXov.. .TtXevrala out of place. But it is better Bon. See. to change i.\\a into &.M.' oil.—jrSp is S\ri to <rdpi, o-dp| A.BCHAEOLOGY. ZEUS, JUPITER AND THE OAK. (Diod. 17. 50 ioavov) or stump (Curt. 4. 7) 23 umbilico maxime similis) covered with (Continued from p. 278.) emeralds 1 and other precious stones. Now a sacred stump of this sort almost pre- In the present paper I propose to show supposes a sacred tree. And, in point of that the cult of Zeus as it existed in the fact, at the Ammonium there was or once Oasis of Ammon and in several towns of had been an ancient oracular oak, a circum- ancient Crete, Caria, etc., was essentially the stance commonly neglected or discredited,2 same as the cult of the Pelasgian Zeus at but distinctly stated by Clem. Al. protr. 11 Dodona, i.e. that Zeus was at each of these Dind. = Euseb. prep. ev. 2. 3 Dind. yepdvSpvov cult-centres conceived as a triple divinity 8k i/ra/x/Aois epij/xcus TtTifj.rjfji.evov KO.1 TO avrodi (sky-god + water-god + earth-god) dwelling fiavretov O«TJ Sput fj.tfia.pavfj.evov /xvOois in a sacred oak and served by a priestly-king, yeyrjpaKoai KaraXu^/are. Sil. Ital. 3.688 ff. who was regarded as an incarnation of Zeus says still more explicitly that at the himself and whose duty it was to maintain Ammonium there was an ancient grove of the sun's heat by magical means. oaks (premunt nunc sidera quercus) and one The priestesses of Dodona are reported to tree of especial sanctity in which the deity have said that of two black doves (•n-eAeiao'es), resided and before which altars were kept which flew from Thebes in Egypt, one came burning (arbor uumen habet coliturque to Epirus and founded the oracle of Dodona, tepentibus aris). There were also sacred the other to Libya and founded that of Zeus birds (Aristoph. av. 716, Strab. 814, Plut. Ammon (Hdt. 2. 55). This implies that v. Alex. 27, Curt. 4. 7. 15),3 the fy 'C the cult of Zeus at the famous Ammonium 1 Emeralds, which shone with a peculiar radiance in the Libyan desert was similar to that of of their own (Hdt. 2. 44), were associated elsewhere Zeus at Dodorla; and Herodotus definitely with solar gods (Theophr. de lap. 24 f., Plin. not. states (2. 57) that such was the case. The hist. 37. 74 f.). details known to us fully bear out the 2 On the ground that oaks would not be found so far south. But Plin. not. hist. 16. 32 expressly resemblance. Zeus had a female consort states that ono species of evergreen oak (parva aqui- Hera 'AppwvCa (Paus. 5. 15. 11 with folia ilex=quercus cocci/era Linn.) grew in north Frazer's note, cp. the gem figured by Over- Africa ; and modern writers cite several others (qu. beck Kunstmyth. Zeus Gemmentaf. 4,13 and ballota Vest, qu. mibcr Linn., qu. Mirhechii Durieu : La Grande Encyclopidie x. 1065 b, 1066 a, b). Wernicke ant. Denhn. ii. 1 pi. 5, 3). His 3 These authorities mostly mention ravens. But cultus-image was an old wooden statue the myth in Hdt. 2. 55 speaks of a dove, as does 404 THE CLASSICAL REVIEW. whose waters were cold at noon but warm prerogative, that of giving oracles. in the morning and evening (Hdt. 4. 181, Whether the ancient kings of the Oasis al.), a perpetual lamp (Plut. de def. orac. 2), mentioned by Q. Curtius were regarded as and ' the ancient palace of the kings' (Curt. incarnations of Ammon we do not know. 4. 7. 21). In short, the whole apparatus of But it is highly probable. For, not only the oracle bore a striking resemblance to did the Euhemerists declare that Ammon that of Dodona. Strabo (329 frag. 1) adds was a Libyan king (Diod. 3. 68), but it was that they both gave their responses in the the regular thing in Egypt for the king to same way, ov Sia \ayo>v dXAa Sia nviav trvfir imagine that his father was the sun-god jioXiav. And tradition relates that in early Ammon-Ra incarnate (Budge Hist, of Egypt days Zeus Ammon, like Zeus Naios, had en- vii. 145). M. A. Moret in his remarkable joined human sacrifice (Apollod. 2. 4. 3). treatise du caractere religieux de la royauti It may well be, then, that the Ammonium Pharaonique Paris 1902 has proved this to too was a site of Pelasgian worship. demonstration (chap. 2) and has further There is every reason to believe that the shown that the Egyptian king habitually Pelasgians had a footing, not only round listened to 'des incantations magiques qui the snores of the Aegean, but also along ecartent de lui, dieu solaire, les ennemis du the north coast of Africa. These ' Graeco- Soleil' (p. 314). In this connexion the Libyans' or ' Libyo-G-reeks,' as Prof. various accounts of Alexander's visit to the Flinders Petrie called them in 1890 (J.H.S. Ammonium merit attention. According xi. 271 ff.), may therefore have had a cult to Callisthenes (Strab. 814, cp. Plut. v. Alex. of their god in the Oasis, a cult naturally 27) and Aristobulus, ' whose account is fused (a) with that of the Egyptian ram-god generally admitted as correct' (Arr. anab. 'AmUn (on whom see Pietschmann in Pauly- 3. 3), Alexander was guided thither by two Wissowa s.v. ' Ammon') if the ram was ravens (cp. also Curt. 4. 7. 15, Diod. 17. traditionally associated with the Pelasgian 49). On his arrival he, and he alone, was Zeus (see p. 184 f.) and (b) with that of the allowed by the priest to enter the temple Punic Ba'ahhammdn,' dweller in the sacred without changing his garments. Moreover, post' (see E. Meyer in Roscher Lex. i. 2870, the priest, who ordinarily gave his responses who figures the Ba,ed-stele of Lilybaeum with by nods and tokens, told Alexander plainly its three sacred posts or stones), if the Pelas- that he was the son of Zeus (Callisth. ap. gian Zeus likewise had his sacred stump. Strab. 814); and as such1 he used afterwards Gerhard Gr. Myth. § 198 n. 7 was the first to wear the purple cloak, the special shoes in modern times to question the Egyptian (Trepto-^iSeis)) and the horns of the god character of Zeus Ammon ; and Overbeck (Ephippus ap.
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