Setctoa: .A(^A54- ■Columbia illniberjEiitp STUDIES IN CLASSICAL PHILOLOGY RELIGIOUS CULTS ASSOCIATED WITH THE AMAZONS COLUMBIA UNIVERSITY PRESS SALES AGENTS New York: LEMCKE & BUECHNER 30-32 West 27th Street London : HENRY FROWDE Amen Corner, E.C. Toronto: HENRY FROWDE 25 Richmond Street, W. DEC 5 191 KELIGIOUS CULTS ASSOCIATED WITH THE AMAZONS BY FLORENCE MARY BENNETT, Ph.D. mi Beta porfe COLUMBIA UNIVERSITY PRESS 1912 Copyright, 1912 By Columbia University Press Printed from type, July, 1912 Press of The Hew era printing Company Lancaster. Pa. This moriograyh has been approved by the Department of Classical Philology in Columbia University as a contribution to knowledge worthy of publication. Clarence H. Young, Chairman. TO Professor and Mrs. Clarence Hoffman Young CONTENTS Chapter I. The Amazons in Greek Legend 1 11. The Great Mother 17 III. Ephesian Artemis 30 IV. Artemis Astrateia and Apollo Amazonius 40 V. Ares 57 Conclusion 73 Bibliography 77 CHAPTER I The Amazons in Greek Legend The Iliad contains two direct references to the Amazons: — namely, in the story of Bellerophon^ and in a passage from the famous teichoscopy.^ 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 women here is very slight, being given by the epithet avriaveipa^i of the line: to rpiTOv av Kare7r€c>d technique, never on the older specimens of ceramic art,^-" According to Paii- sania>r* there were two versions of the story of Antiope: that of Pindar, who told that she was stolen by Pirithous and Theseus, and that of Agias or Hegias of Troezen. who told that when Heiades with Theseus ai^ a cv>mj>anion was besieging Themisc>Ta, Antiope betrayed the citA* for Ioa^ of Theseus. The Athenian ston- of the invasion of Anica by the Amazons in search of their queen c<>mplements either version. How much material Euripides drew from the Cycle for his con- o^tMHi d the mother of Hippohtus as the discarded wife of Tlieseus cannot be determined. The contribution which the Epic Cycle seems to have made to the idea of the Amazons piesented by Homer may be summed up as characterisation of indi\'iduals of the race. To Homer the Amazons ai>e merely a horde of redoubtable warriors, who appear at the gates of the Asiatic worid. To the later epic they are a people who dwell in a cit>' on the Eu^dne at the mouth of the Thermodon. They are thus conceived as a senled race on the outskirts of ci\-ilisation. They bdong to the eastern lands whither only adventurers and hardy colonists dared to sail. The stories told of their hercanes, Penthesilea. Hippohta, and Antiope, bring the race into direct contact with Greek legendarv- history. To say that in Homer the Amazons are creatures of fable, in the Cyde women of rDmannc legend, and to the Greek ** Ote Tfaeseos aad Aaooiie -pical of the poetic legends current among the country-folk wherever there was the tradition of the Amazons' coming: — "I will write her stor\- as the Megarians tell it: "VNTien the Amazons made their expedition for Antiope's sake and were overcome by Theseus, it was the fate of the many to die in battle, but Hippohta, who was sister to Antiope and was at that time in command of the women, fled with a few to Megara. But, inasmuch as she had fared so ill with her armament, and was cast down by the circumstances of the present, and was still more dis- couraged about a safe return to ThemiscjTa, she died of grief, and the shape of her tomb is like to an Amazonian shield." The place given to the invasion of the Amazons in the chron- 1' For a good Etatement of the general attitude in ancient times on tiii^ q^ies- tion of the reality of the Amazons see Strabo, 11. p. oa5. According to Lysias (Epitaph. 3) the race of the Amazons was al m ost exterminated in the invasion of Attica. Cf. Isocr. ParuegT/r. p. 206; Demosth. Epitaph.; Plato, Menex. 9; De LfjQQ. 2. p. 804. I* Tomb of .\ntiope at Athens, Paus. 1. 2, 1; cf. Pseudo-Plato, Axioch. pp. 364a-36oa. Tomb of Hippobta at Megara, Paus. 1. 41, 7; cf. Hut. Tlv^. 27. Tomb of Amazons at Chaeronea and in Thessaly, Plut. Theg. 28. Tomb of Myrina near Troy, Iliad, 2. Sll, and schoL and Eust. ad I: cf. Strabo, 12. 573; 13. 623. Tomb of Anaea in the city of that name, Steph. Byz. s.v. ' Ajnia (quot- ing Ephorus). Tomb of Penthesilea, Aristeas, ep. 5 (Bergk, 1900). » Paus. 1. 41, 7, 8 icles of the historians seems to have been as fixed as that of the Trojan War. Herodotus'-'^ represents the Athenians claiming a post of honour before the battle of Plataea. sup- jwrting their plea by these "deeds of eld" (-a TaXatd): first, their succour of the Heraclidae. second, their campaign against Thebes in vengeance of the dead followers of Polynices, third, their courage in the face of the iuvaders, " who, coming from the river Thermodon, fell once upon the Attic land," and, finally, their inferiority to none in the Trojan War. The order of events here places this invasion before the Trojan War, a chronological arrangement iu accord with the tradi- tional date of Theseus. Herodotus, it will be observed, keeps to the geographical theory* of the Cycle, placing the home of these warriors on the banks of the Thermodon. Strabo"-^ clearly follows Herodotus and his successors, for he calls the plain about Themiscyra TO -cov 'Xua^ovcov TreBiov. but Diodorus." giving the account of Dionysius of Mitylene, who, on his part, drew on Thymoetas,^ states that a great horde of Amazons under Queen ^lyrina started from Libya, passed through Eg>'pt and Syria, and stopped at the Caicus in Aeolis, near which they founded several cities. Later, he says, they established Mitylene a Uttle way beyond the Caicus. In addition to Myrina in Aeolis-' and Mitylene on Lesbos, several cities of Asia ]^Iinor boasted that they were founded by the Amazons.^ Consistent with these claims is the fact » Herod. 9. 27. ^ Strabo. 2. 126. = Diod. Sic. 3. 52 ff. a Cf. Diod. Sic. 3. 66. ** There were nro other cities in Asia Minor named MjTina. All three were connected with the name of the Amazon, but among them the city of Aeolis seems to take precedence. Cf. Eust. ad Dion. Per. S2S. 5; Schol. Iliad, 2. Sl-i; Diod. Sic. 3. 54, 55; Strabo, 12. 573; 13. 623. * Cf. Klugmann, Uber die Amasonen der kleinasiatischen Stadie, in Phi- lologua, 30. pp. 529 ff. These cities were Ephesus, Smsma, Cyme, Paphos, and Sinope. 9 that in this neighbourhood the figure or head of an Amazon was in vogue as a coin-tj'pe,^ and it is to be noted that such devices are verj' rarely found on coins elsewhere. In a frag- ment of Ephorus, who was a native of Cyme and, therefore, presumably conversant with the details of the legends there- abouts, the Amazons are said to have lived in and near Mysia, Caria, and Lydia. This evidence as a whole seems to point, not to the plain at the mouth of the Thermodon as the tra- ditional dwelling-place of the race, but to a centre much further west, namely, to that part of Asia Minor which borders on the Aegean. It is easy to reconcile this with the geographical setting of the story of Bellerophon, wherein Homer tells that the Amazons were sought and found somewhere near Lycia. Not far away are the Island of Patmos, where there was a place called Amazonium,-" and the island of Lemnos, where there was another M\Tina.-^ Arctinus is said-^ to have introduced into the saga the motive of a cavalry combat waged by the Lydians and Magnesians against the Amazons, of which the scene would naturally be in this part of the world, but this same writer's statement, that Penthesilea, who came to the help of Troy, was a Thracian, directs the attention away from Asia Minor,^° although Thrace lay just across the Hellespont, near the Troad. It may well be, however, that the thought of Thrace in intimate association with this queen is rather to be aligned with the facts indicating yet a third traditional home for the race, namely, in the regions of Scjiihia north of the Euxine and Lake Maeotis. Herodotus e\-idently considered Themiscyra the original *« C/. especially coins of Smyrna. " Anon. St. Mar. M. 283. " Plin. N. H. 4. 12. " Nic. Dam. Fr. 62. '0 The story that Penthesilea bore to Achilles a child Cayster ia probably too late to be of any value to this discussion- 10 home of the Amazons.^^ At any rate, having once designated them the "women from the Thermodon," 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 tells^^ of the migration of a band of Amazons into the wild northern region between the Black Sea and the Caspian, beyond Lake Maeotis and the Tanais. From their inter- marriage with the Scythians the Sauromatae were descended, a Scythian tribe among whom the women were warriors and hunters. Other writers^^ also speak of the Amazons on the Maeotic Lake, a sheet of water best known to the Greeks by its western boundary, the Tauric Chersonese, the place where Iphigeneia lived as priestess of the cruel goddess. Even 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 Artemis,^^ and of the Sauromatae, that none of their women *i As it has been stated (p. 6), this is the geographical theory of the Cycle. It should be added that Hecataeus, who associates Sinope on the Euxine with the Amazons (Fr. 352), and Mela, who mentions a city Amazonium in Pontus (1. 19; c/. Plin. N. H. 6. 4), are probably to be classed with the non-epic sources who follow the theory. »2 Herod. 4. 110-117. "The Amazons are often styled Maeotides. Cf. Mela, 1. 1; Justin, 2. 1; Curt. 5. 4; Lucan, 2; Ovid, Fasti, 3; El. 12; Ep. Sab. 2. 9; Verg. Aen. 6. 739. In discussing the geography of this region about Lake Maeotis, a note is called for on the confusion which Pape finds (Worterbuch, s.v. 'A/ia^dv) between 'A\a^wi>es and 'A/xa^wpei. It would seem that the former is a misspelling for the latter, appearing in Strabo's quotation from Ephorus (12. 550). That the masculine article is used with it does not seem odd, if one recalls St. Basil's statement (s.v. 'Ajaofwy), that the word may stand in the masculine. Herodo- tus mentions (4. 17, 52) a folk called 'AXtfajj/es, whose country lay on the northeast shore of the Euxine, but these are not Amazons. »4 Herod. 4. 102 ff. 11 married until she had slain a man of the enemy .^^ The Greek equivalent, avhpoKTovoi, which Herodotus gives for the Scythian word meaning "Amazon" {olopirara) , is strongly suggestive of the epithets, avTidveipaL and avSpoXereipat, used of the Ama- zons.^^ Aeschylus in the Prometheus Bound?"^ 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 Scythians far to the north, near the Ocean, in which Strabo^^ follows him, whereas Herodotus^^ finds them definitely estab- lished on the Gulf of Carcinitis, west of the Tauric Chersonese. 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 in Themiscyra by the Thermodon." Elsewhere in the Prometheus'^^ the Amazons are called "the dwellers in the Colchian land, maidens fearless in battle," and their home is evidently placed near that of "the throng of Scythia, who possess the land at the ends of the earth about Lake Maeotis." In the Suppliants'^^ Aeschylus speaks again of the Amazons, here as ra? avavSpovf Kpeo^opovi r 'AiJLa^6va<;, a characterisation which suggests another line of his, quoted by Strabo:^"* »6 Herod. 4. 117. '8 V. supra, pp. 1 and 4. »^ Prom. V. 707-735. «« Strabo, p. 492. »9 Herod. 4. 19. « Herod. 1. 28. i5XaKes and nai5oTp6(f>oi; 5. Zagreus and the Thunder-Rites; 6. The Kouros as Year-God; 7. The Kouretes as 'Opyio(f>dvTai." The three articles form a very valuable con- tribution to the study of orgiastic cults and kindred subjects. 88 Farnell speaks with certainty (op. cit. 2. p. 306) of the primitive warlike character of Cybele. " Hesiod. Theog. 452, 487; ApoUod. 1. 1, 6. The Orphic theogony connects the shouts of the Curetes and the clashing of their shields with the story of the overthrow of Cronus by Zeus. Cf. Lobeck, Aglaoph. p. 519; Hermann, Orphica, 6. p. 456. "" Paus. 5. 7, 6. The scholiast on the passage says that they were ten in number. Paus. gives the same names for the five, 5. 14, 7. 23 Trojan Ida, also with the mysterious "AvaKTe^; TratSe?, who are either the Dioscuri or the Cabiri.^^ Idas is the name, not only of a Curete, but likewise of one of the Messenian rivals and counterparts of the Spartan AioaKovpoif^ Jasion is the name of the mortal whom Demeter loved in Crete, ^^ and who with her belongs to the mysteries of Samothrace; the Dactyl Heracles, whom Pausanias^"* carefully distinguishes from Alcmena's son, is by this writer^^ very cleverly identified with the deity of this name worshipped at Erythrae in Ionia, at Tyre, and even at Mycalessus in Boeotia. The Cabiri, being confounded with the Dactyli, are brought into close relation to the Curetes. On the other hand, they are confused with the Corybantes through Corybas, son of Jasion and Demeter, who was said to have introduced his mother's worship into Phrygia from Samothrace.^^ Of the Cabiric mysteries very little can be said with cer- tainty, except that Demeter was here revered as the mother of Plutus by Jasion. Herodotus,^'^ himself an initiate, believes the mysteries of Samothrace to be of Pelasgic origin. He hints at a connection between these rites and the Pelasgians' introducing herms at Athens. Furthermore, he describes'^ the type under which the Cabiri were portrayed in plastic art, that of a pygmy man, precisely like the pataici, or grotesque figure-heads which the Phoenician triremes carried. Excava- tions at the Cabirium in Thebes have yielded a unique class of vases which confirm his statement. ^^ Their chief interest, " Paus. 10. 38, 7. « On Idas and Lynceus cf. Find. Nem. 10. 55-90; Paus. 4. 3, 1. « Hes. Theog. 970; Verg. Aen. 3. 168. " Paus. 5. 7, 6; 5. 14, 9. w Paus. 9. 27, 6-8. »6 Diod. Sic. 5. 64; Hes. Theog. 970. »' Herod. 2. 51. »8 Herod. 3. 37. "C/. JouTn. Hellen. Studies, 13. pi. 4; Atheniscfie Mitteilungen (1888), pi. 9-12. 24 apart 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 that the Theban Cabirus was a form of Dionysus, but this hardly agrees with the words of Pausanias,^"'' who uses the plural number of the Cabiri at Thebes. He says that he is not at liberty to reveal anything about them, nor about the acts which were performed there in w^nour of the 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 Prometheus and his son, Aetnaeus, and that the mysteries were given by Demeter to the Cabiri. This account favours 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 companionship with Dionysus, whom Pindar^^^ calls the paredros of Demeter: ')(^aXKOKp6Tov wdpehpov Aijfi'^Tepo'i. The epithet x^-XKOKporov shows the intimate bond between Demeter 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 Phrygia, Rhea's double.^°^ Demeter is, indeed, the Earth- Mother of Greece, on whose cult ideas were grafted which "» Paus. 9. 25, 5-6. 101 Welcker, Aeschyl. Trilogie, pp. 161-211. He connects the word with Kaleiv. 102 Pindar, Isth. 6. 3. "3 Cf. Homeric Hymn, 14. 3^. 1°^ On the Phrygian character of the music used in the worship of Dionysua, cf. Aristot. Polit. 8. 7, 9. Euripides in the Bacchae completely identifies the rites of Dionysus with the Phrygian worship of the Mother. Cf. especially lines 58 ff. Euripides in the Helena, 1320 ff., assigns to Demeter all the at- tributes of Rhea. Apollodorus tells (3. 5, 1) that Dionysus, driven mad by Hera, was cured by Rhea at Cybela in Phrygia, and that he received from her woman's attire. 25 belonged to the ceremonial of the Mother in Phrygia and Lydia.i°^ So it is not strange that the Samothracian goddess closely approximates the form of Cybele, and that we find the Ama- 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 Samothrace.^"^ It is probable that there is some bearing on this in the legend of the settlement of Samothrace recorded by Pausanias.^"^ This tells that the people of Samos, driven out by Androclus and the Ephesians, 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 lonians. It would appear then that these colonists of Samo- thrace were bound by strong ties, probably of blood, to the pre- lonic population of Ephesus and its environs, by whom the shrine of Ephesian Artemis was founded, a shrine indissolubly 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. ic^On the worship of Cybele in Lydia c/. Herod. 5. 102; Paus. 7. 17, 9-10, An epitaph by Callimachus {Epigram. 42, p. 308, ed. Ernst) illustrates the general resemblance of one orgiastic cult to another. This tells of a priestess who had served Demeter of Eleusis, the Cabiri, and, finally, Cybele. Cf. also the history of the Metroiim at Athens, which was in earlier times a temple of Eleusinian Demeter (Arrian, A. O; Hesych. s.v. EWtiye/Lios; Dion. Hal. Dein. 11. p. 658, 3), but served later as temple of the Mother of the Gods, of whom Phidias, or Agoracritus, made the statue with tympanum and lions as attributes (Arrian, Peripl. 9; Paus. 1. 3, 5; Plin. A''. H. 36. 17; Aesch. 1. 60; Diog. Laert. 6. 2, 3; Epistol. Gr. p. 239; Photius and Suidas s. v. fii^Tpayvprrii). lo" Diod. Sic. 3. 55. 10' Kern holds (Arch. Am. 1893, p. 130) that in the statement of Diodorus there is no proved connection between the Amazons and the mysteries of Sa- mothrace. "s Paus. 7. 4, 3. "' Cf. ch. Ill on Ephesian Artemis. 26 These were performed in the Zerynthian cave/^° from which 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 worshipped with Zeus Panamerius at Lagina in Caria, the chief centre of her cult in Asia Minor.^^^ Strabo^^' classes her cult as Phrygian-Thracian. Farnell^^^ comments on the close connection between Artemis Pheraea of Thessaly and this Hecate and suggests Thrace 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 in Samothrace a remark of Sextus Empiricus/^^ 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 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 human sacrifice in her own country."^ She entered the Greek pantheon as Thracian Artemis, closely allied to Cybele and Hecate. She has a counterpart in g)o-<^o/3o?, from whom the Thracian Bosphorus was named, a goddess in whose rites the torch has a conspicuous place.^^^ "0 Schol. Aristoph. Pax, 276, »i Ovid, Trist. 1, el. 9. 19; Liv. 38. 41. "2 V. supra, n. 77. "' Strabo, p. 473. Cf. rites of Artemis-Hecate, Orph. Argon. 905. »» Farnell, op. cit. 2. pp. 504 S. "sSext. Empir. (Bekker), 174. *'^ Strabo, p. 466: iiffre Kal ra iepa TpbTrov riva KOivoiroielffdai ravrd re (re- ferring to the Corybantic rites of Crete) /cat twv ^a/jwdpi^Kuv Kal rk iv h.-fiixv(i>. "' Hesych. s.v. Al\oyxos- >i8 Schol. Plato, Republic, 327. Cf. Mommsen, Heort. p. 488. 27 Thus a long list may be «iade out of female deities who show the general characteristics of Phrygian Cybele: the Lydian Mother, Cybebe or Cybele; Rhea of Crete; Hecate of Samo- thrace and Lagina; Bendis of Thrace and Lemnos; Cappadocian Ma;^^^ Britomartis, or Dictynna, of Crete, who is Aphaea at Aegina;^-° the Syrian goddess of Hierapolis;^^^ several forms of Artemis, — of the Tauric Chersonese, of Brauron, of Laodicea,^^^ of Ephesus,^^^ Artemis-Aphrodite of Persia.^^^ The con- ception 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 assume that Artemis Tauropolos, to whom Diodorus^^^ says that the Amazons offered sacrifice, is a form of Cybele, presumably Tauric Artemis. Therefore this name should be added to the list. It deserves special prominence, because the Amazons are shown to have been her votaries. In connection with Aphrodite, who, like Artemis, although less frequently, was identified with the Mother, Arnobius^^^ relates that in a frenzy of devotion to this deity the daughter of a Gallus cut off her breasts, a story strikingly reminiscent of the tradition of single-breasted Amazons, and also suggestive of the fact "' An inscription from Byzantium (Mordtmann u. Ddthier, Epig. v. Byz. Taf. 6-8) reads: Mijrpi Qedv Ma. Cf. Steph. Byz. s.v. Mdtrrai/po; Strabo, pp. 535, 537; Paus. 3. 16, 8; Dio Cass. 36B, Cf. article by J. H. Wright, Harv. Studies in Class. Philol. 6. 64, on the worship of Ma; Mijv. 120 Paus. 2. 30, 3. "1 Pseudo-Lucian, De Dea Syria. The torch belonged to her festival (op. cit. 49). '22 Pausanias (3. 16, 8) identifies Artemis Taurica, Artemis Brauronia, and the goddess of Laodicea in Sjoia. He also says that the original image of this cult was claimed by the Laodiceans, the Cappadocians, the neighbours of the latter on the borders of the Euxine, the Lydians — who called it Anaiitis — , the Spartans — who called it Orthia. '2' Cf. ch. Ill, Ephesian Artemis. »2< Paus. 7. 6, 6. >« Diod. Sic, 2. 46. >«« Arnob. Adv. Nat. 5. 7. 28 that there were Galli in certain forms of Aphrodite's worship.^-^ The cult of Cybele seems to have been an indigenous religion in Phrygia and Lydia,'^^ duplicated in almost all its essential details by that of Cretan Rhea. Since the Cretan rites of the Mother, in all probability, belonged originally to the Eteo- cretan population of the island, a non-Hellenic folk apparently, who seem to have been akin to the Asiatic folk not far away,^^^ Rhea-Cybele may 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 Mother,^^° there is ground for the inference that the 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 states. It is to be noted that the battle-axe of the Amazons is this very weapon, but the point may not be pressed in this 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 Cabiria as meaning that these rites were >*' This comes out strongly in the rites at Bambyce. V. supra, n. 77. 1" Cf. Strabo, 10. pp. 469, 472; 12. p. 567, wherein the names associated with the cult are traced to Phrygian localities. Diod. Sic. (3. 58) derives the name of the goddess from a place in Phrygia. On Cybele in Lydia cf. Herod. 5. 102 ; Paus. 7. 17, 9-10. »23 Strabo, 10. p. 478. V. supra, n. 79. "" Kliigmann, op. cit. p. 529. 131 Herod. 2. 51. 29 instituted by a pre-Hellenic people.^^^ it is tempting to identify this people with the pre-Ionic inhabitants of Samos, who, according to Pausanias,^^' settled Samothrace. Thus the worshippers of Cybele in Samothrace would be shown to 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 Pessinus; as Mother of the Gods in Samothrace, where she was identified both with Cabiric Demeter and with Hecate; as Artemis Tauropolos, or the Tauric Virgin, who was probably a goddess of the Thracians.^3^ "« For the views of Herodotus on the Pelasgi c/. 2. 56-58; 7. 94; 8. 44. J. L. Myres has an important article, "The History of the Pelasgian Theory," in Joum. Hellen. Studies, 27 (1907). 1" Paus. 7. 4, 3. iM The central point of the mysteries of Samothrace seems to have been the worship of Demeter as the mother of Plutus. It is interesting to note that this son was born in Crete (Hes. Theog. 970) . 1" Cf. Herod. 4. 103 and the conception of the goddess on which Euripides builds his Iphigeneia among the Taurians. Possibly the word Tai/p^TroXoj is to be connected with Tauroholium, the mystic baptism in blood, which was orig- inally connected with Syrian cults, especially with that of Mithras. In the first half of the second century A.D. it was introduced at Rome as a feature of the worship of Magna Mater. On the Taurobolia and the similar Criobolia cf. Prudent. Peristeph. 10. 1011-1050. CHAPTER III Ephesian Artemis 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 which burned to the ground on the night of Alexander's birth. Two hundred and twenty years had been spent in the process of building the first temple, and when this was destroyed the Ephesians at once began the construction of another even more costly.^^^ The older Artemisium is said to have possessed among its treasures four statues of Amazons executed by four of the most distinguished sculptors of the fifth century, Phidias, Polyclitus, Cresilas, and Phradmon,^^^ The tradition is only one of many w^hich indicate very close connection between the Amazons and this sanctuary. The Ephesians themselves looked upon their Artemisium as one of the most sacred spots in the whole world. Tacitus^^^ remarks: "Primi omnium Ephesii adiere, memorantes non, ut vulgus crederat, Dianam atque Apollinem Delo genitos: esse apud se Cenchrium amnem, lucum Ortygiam, ubi Latonam partu gravidam et oleae, quae tum etiam maneat, adnisam, edidisse ea numina." This seems to mean that the olive of Ephesian Artemis was set up against the palm of Delian Apollo. Something of this kind happened historically, as Thucydides^^^ shows: "There was of old a great gathering of the lonians at i3« On the history of the Artemisium cf. Plin. N. H. 36. 14; Mela, 1. 17; Ptol. 5; Plut. Alex. "'This is PHny's story (A". H. 34. 53). Students of Greek art are not unanimous in believing that four statues were executed. For a well arranged bibliography on the question cf. Overbeck, Gesch. d. griech. Plastik, 1. pp. 514 £f. and Notes, p. 527. "8 Tac. Annales, 3. 61. "9 Thuc. 3. 104. 30 31 Delos. . . . They went thither to the theoric assembly with their wives and children, just as the lonians now gather at the Ephesia." Greek Ephesus owed its origin to the Ionic Immigration and was reckoned among the twelve cities of Ionia, yet in the band of colonists who started out from the Prytaneum at Athens the lonians were few, although the expedition is desig- nated by their name. Joined with them were the Abantes of Euboea, the Orchomenian Minyae and the Cadmeans of Boeotia, the Dryopes, Phocians, Molossians, the Arcadian Pelasgians, the Dorian Epidaurians, and other tribes whom Herodotus does not mention by name."° It may be that the Ionian strain was less strong at Ephesus than in some of the other cities of the group, since this place and Colophon were the only ones of the twelve that did not take part at the Apaturia, the great clan festival of the lonians.^^^ Yet the Codrids, who figured prominently as conductors of the undertaking, were lonians,^^^ and Androclus, son of Codrus himself, was by some^^^ believed to have been the founder of Ephesus. Pausanias was told that he fell in battle against the Carians and was shown his tomb at Ephesus.'^ Pausanias^*^ represents Androclus, whom he calls "king of the lonians who sailed to Ephesus," the founder of the Ionic city, but he believes the shrine of Artemis there to be very ancient. He states with certainty that it antedated the Ionic Immigration by many years, being older even than the oracular shrine of Apollo at Didymi. He attributes its establishment to autochthons, Coresus,^"^® who was son of "» Herod. 1. 142, 146. Cf. Paus. 7. 2, 1^. 1^1 Herod. 1. 147. On the Apaturia cf. Ephor. ap. Harpocr. s.v.; Strabo, 9. p. 393. 1*2 The Codrids were refugees who sought shelter at Athens, ha\-ing been driven out of the Peloponnese by the Dorians (Paus. 7. 1, 9). i« Strabo, 12 and 14. Cf. Paus. 7. 2, 6 ff. 1" Paus. 7. 2, 9. i« Paus. 7. 2, 6-8. i« Herodotus (5. 100) gives Coressus as a place-name in Ephesus. 32 Cayster, and Ephesus. He says that the pre-Ionic inhabitants of the city were Leleges and Lydians — with 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 only 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 Artemis.^^'^ Those who invoked the protection of the sanc- tuary appeared with olive-boughs twined with fillets of wool."^ The Amazons are noticed in legend as founders of the shrine and as fugitives claiming its asylum. Pindar^''^ told that they established the sanctuary on their way to Athens to war against Theseus. Possibly this is the account followed by Callimachus^^" in the lines telling how the Amazons set up the ySpeVa? of Artemis "in the shade of an oak with goodly trunk^^^ which grew in Ephesus by the sea." Justin^^^ states the tradition that the city itself was founded by the Amazons. Pausanias^^^ maintains that Pindar was incorrect in his assertion that the shrine was founded by the Amazons. He "' i(rv\ov di ix^vei rh iepbv Kal vOv Kal irpdrepov (Strabo, p. 641). The shrine of Aphrodite Stratonikis at Smyrna was also a place of asylum. Neither Aphro- dite nor Artemis appears in such capacity in purely Hellenic cults. i« EL Mag. 402. 20. I" Find. ap. Paus. 7. 2, 7. 160 Callim. in Dian. 237 ff. 1" The Greek is (prfyQ inr einrpifjivip. The words hardly bear Farnell's con- struction (op. cit. 2. p. 482), "in the trunk of a tree." 162 Just. 2. 4. So also Hyg. Fab. 237. Cf. St. Basil (,s.v. 'E^ecros) and Eust, (ad Dion. 823), who give 'Ajuafci as daughter of Ephesus and mother of the Amazons. Cf. Cram. ^. O. 1. 80. 1" Paus. 7. 2, 7-8. 33 says that long before they started on their Attic campaign they had twice taken refuge at the Artemisium, once from Heracles, and, earlier still, from Dionysus. Tacitus,^^^ contin- uing his quotation of claims put forward by the Ephesians themselves, says: "Mox Liberum patrem, bello victorem, supplicibus Amazonum, quae aram insederant, ignovisse. Auctam hinc concessu Herculis, cum Lydia poteretur, caeri- 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 Ephesian temple the Amazons were prominent. Even Pausanias, who denies that the Amazons founded the shrine, ascribes to their fame, since they were reported 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 there.^^^ We must, indeed, believe that the Amazons stood in intimate relation to the cult of Ephesian Artemis. Yet in historical times there was a regulation which forbade women 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 showed her in form at once primitive and Oriental.^^^ It was carved out of a block of wood,^^^ shaped like a herm in the »< Tac. I. c. (Ann. 3. 61). »66 Paus. 4. 31, 8. '5^ Artemid. Oneirocr. 4, 4. Cf., however, Aristoph. Nub. 599-600. "^ On the statue cf. Aristoph. Nub. 590; Aelian, Hist. Animal. 12. 9; Strabo. 12. p. 534; 13. p. 650; Autocrates, Tympanistis. >5' The wood was variously described, as beech, cedar, elm, ebony, grape. 4 34 lower part, showing the feet. The torso was that of a woman of many breasts. The type depicted on coins^^^ is that of a draped woman of many breasts, wearing a turret-crown on her head and resting either arm on a twisted column. She was served by eunuch priests, called Megabyzi, and by maidens. Presumably these priests are the same as the Essenes, whom Pausanias mentions as servitors for one year, who were bound by strict rules of chastity and required to submit to ascetic regulations of dietary and ablution.^^" The virgins associated with them passed through three stages: Postulant, Priestess, Past-Priestess.^^^ There is nothing to indicate the length of their term of service. The Megabyzi were held in the highest possible honour,^^^ as were the Galli at Pessinus. This goddess of the turret-crown and of many breasts, whose shrine required the attendance of the Megabyzi, is certainly a form of Cybele. If we were guided solely by the remark of Pausanias^^^ that the sanctuary was founded by the pre-Ionic people of the region, that is, by Leleges and Lydians, among whom the latter were more numerous, we should expect to find the Lydian Mother worshipped here. The name Artemis, under which the goddess appears, indicates that the Greek colonists appropriated the cult which they found. The Lydian Mother was evidently identical with Magna Mater of Phrygia. Yet the Ephesian goddess, who is the Mother 1" V. coins of Ephesus, Head, Hist. Num. «• On the Essenes cf. Paus. 8. 13, 1, where their rule of life is compared to that of the servitors of Artemis Hymnia at Orchomenus in Arcadia. The Talmvd mentions a sect called Essenes, noted for their asceticism. 1" Pint. An Sen. sit ger. Resp. p. 795D. |The words are MeXXi^pT/./I^pTj, Hapi^pr}. i« The word Megabyzus occurs frequently in Herodotus as a proper name among the Persians. Herod. 3. 70, 81, 82, 153, 160; 4. 43; 7. 82. 121. This is probably the basis of Farnell's statement (op. cit. 2. p. 481), that the use of the word at Ephesus points to Persian influence, which, according to Plutarch (Lj/s. 3) was strong here. Cf. Fairbanks, Greek Religion, App. 1. Strabo, p.- 641. 163 Paus. 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 Hkeness of a matron^^^ — nor Hellenic Artemis. Artemidorus/^^ the student of dreams, says that peculiar sanctity attached to a particular type which he defines as that of Artemis Ephesia, Artemis of Perge, and the goddess called Eleuthera among the Lycians. It is tempting to ascribe to the mysterious Leleges the differences which separate the type of Ephesia and the other two from Cybele. All that Pausanias^^® tells about these Leleges at Ephesus is that they were a branch of the Carians. Herodotus^^^ says that the Leleges 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 lonians, 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. We should infer then that the Leleges of Ephesus, whom Pausanias calls a branch of the Carians, were closely connected with the island-people who were once subject to Minos, Both Herodotus^^^ and Pausanias^®^ say that the Lycians were of Cretan origin. It is therefore not strange that at Ephesus and in Lycia the same type of goddess was worshipped. Tradition^'^*' also connected Pamphylia w^ith Crete, which 1" Apart from the baetyl of Pessinus Cybele was regularly conceived as a beautiful matron. Cf. statue in Metroiim at Athens. For references v. supra, n. 105. 1'* Artem. Oneirocr. 2. 35. >«« Paus. 7. 2, 8. "^ Herod. 1. 171. The theory stated here is certainly that which Herodotus himself holds. He says that it was the Cretans' story that the Carians claimed to be autochthonous. Their tradition emphasised their Idnship with the Lydians and Mysians. 168 Herod. 1. 173. 1" Paus, 7. 3, 7. •"" The older name of Pamphylia was Mopsopia. Cf. stories of Mopsus, son of Cretan Rhacius, Paus. 7. 3, 2. Cf. Mela, 1; Plin. 5. 26. 36 may account for the presence of the type in Perge.^^^ An inscription^^^ which dates probably from about the third century B.C. gives direct evidence of association between Crete and Ephesian Artemis. It is the dedication of a votive offering : " To the Healer of diseases, to Apollo, Giver of Light to mortals, Eutyches has set up in votive offering (a statue of) the Cretan Lady of Ephesus, the Light-Bearer {avaaaav ^E(f>€. 'IXiov, Tivedos; Paus. 10. 12, 1-6. Pausanias (I. c.) gives an account of the Sibyl Herophile, conceived to ha^e been the second who filled the oflBce at Delphi. The god whom she served was evidently identified with Smintheus. Herophile was called in some epic sources Artemis, in others, the wife of Apollo, in others, his daughter or a sister other than Artemis. She seems to have been in some way connected with Trojan Ida. 1'' Cicero, De Nature Deorum, 3. 57. 1" Cf. Hoeck, Kreta, 3. p. 146. "8 P. 36. 42 the dedication of a statue of " the Cretan Lady of Ephesus, the Light-Bearer" to Apollo, "Healer 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- shipped under the type of Ephesia, and to whom as AvKeia Hippolytus dedicated a temple at Troezen. Sophocles^^^ emphasises the bow as the attribute of Apollo Avkcio^, the companion of Artemis of Lycia. With this should be con- sidered the fact that Apollo had three oracular shrines in Asia Minor, — at Branchidae, 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 Apollo, closely allied to Artemis Avkclu, the Lycian type of Ephesia, is Apollo Amazonius. The theory tends to reconcile two conflicting statements, the one that of Pindar,^"" who represents Apollo as friendly to the Amazons, the other that 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 Bassae. It has been assumed in the preceding paragraph that Artemis Astrateia, because she is a goddess of the Amazons, is practically identical with Ephesia, and on this assumption an hypothetical interpretation of Apollo Amazonius has been based. In order that the investigation may be pursued from a different point of view, this argument may be dismissed for the present, to give place to an inquiry concerning the meaning i»9 Soph. I. c. (Oed. R. 204 £f.). The date of Sophocles in the best Greek period gives the passage special importance. a"" Find. 01. 8. 47. 201 Macr. Saturn. 1. 17-18. 43 of Astrateia. FarnelP°^ does not discuss the epithet Ama- zonius, but for Astrateia he proposes the explanation that the word is a linguistic corruption for Astarte. By this theory the connection with a ajpareia denotes only a local attempt to account for a word of which the real significance was com- pletely lost. The position of Pyrrhichus 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 imaginary a-rpareia. Rouse^*^^ accepts the statement of Pausanias as it stands and renders the phrase "Artemis of the War-host." If Astrateia be "Artemis of the War-host," she was pre- sumably 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, as shown by coins, and since the Laodiceans claimed to possess the original cult statue of the Brauronian goddess,^''^ who was identified with the Tauric Virgin,2°^ there is reason to believe that these two types of Artemis, Brauronia and Taurica, 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- paign or a battle ;^°^ at Athens the polemarch, assisted by the ephebes, in commemoration of Marathon sacrificed annually to her in conjunction with Enyalius;^°^ and at Aegaera in 20* Farnell, op. cit. 2. p. 485. Elsewhere (2. p. 473) Farnell speaks of the identification between Artemis and the Semitic goddesses, Astarte, Derceto, Atargatis. ""Rouse, Greek Votive Offerings, p. 119. 2»* Paus. 4. 13, 1. 2»5 Paus. 3. 16, 8. "« Paus. 3. 16, 7-9. "' Xen. Hell. 4. 2, 20. "8 Pollux, 8. 91. 44 Achaea she was believed to have routed the Sicyonians by- telling the people of Aegaera to bind torches to the horns of a flock of goats in order to terrify the enemy .^"^ Artemis Laph- 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. Pausanias-^° seems to hint that the type of Laphria is related to that of Ephesia. Ephesia and Bendis both are forms of 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 surnames of Aphrodite,— Strateia at Mylasa,^!^ Strategis at Paros,^^^ and Stratonikis at Smyrna,^^'' of which the first is startlingly similar to the one under consideration. The only epithet among those used of Artemis which recalls Astrateia is Hegemone. Artemis Hegemone was worshipped at Tegea, at Sparta, and near Acacesium in Arcadia. About her cult at Tegea there is nothing told which would differentiate this from other types.^^^ At Sparta she was worshipped with Eileithyia and Apollo Carneiis in a shrine near the Dromos}^^ Eileithyia seems to have been a primitive goddess, whose worship was pre-Hellenic, and who in classical Greek times was identified with Artemis as helper of women in travail .^^^ The torch was "9 Paus. 7. 26, 2-3. "0 Paus. 4. 31, 8. «i Farnell (op. cit. 2. p. 471) suggests that Laphria is derived from \d | r-^vd' in(/lirvpyov ivTenvpywcrav rbre, |'Apet5' idvov. It seems proper to contrast the imperfect idvov with the aorist iiVTeiripydsaaLV. 57 58 than of the Amazons: Plutarch,"o quoting Clidemus, says that before entering the critical battle with the Amazons Theseus sacrificed to Phobus, son of Ares, and hereby won the day; the tradition-^^ at Troezen told that Theseus commemorated his victory over the Amazons there by dedicating a temple to Ares at the entrance to the Genethlium. 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 Genethlium, the traditional birth-place of Theseus.^^^ More- over, on the tradition of the Amazons at Troezen rests the story of Hippolytus, whose sepulchre assured the safety of the nation.^^^ The Attic traditions about Theseus were concerned chiefly with his adventures in Crete. With retrospect toward these the Athenians celebrated the festivals of the Oschophoria, the Pyanepsia, and the Thesea. Ariadne, as it has been stated,^^* was probably a Cretan goddess, with whose worship at Athens are to be connected the rites of the Oschophoria, wherein two youths disguised as maidens led the girls' chorus. The impli- 2'" Plut. I. c. The verb is that employed of chthonic sacrifice, ff2 Cf. Btsh. Sch. Anniial, I. c; Frazer, Paws. 2. pp. 358-359. 30' Paus. 3. 19, 9. '0* V. ch. IV, p. 55. 64 There are two other examples of the Laconian worship of Ares. As Enyalius^"^ he had a statue at Sparta near the Dromos, which represented him in fetters. In Ancient Village, a hamlet near Geronthrae, he had a sacred grove and temple. Here there was an annual festival from which women were excluded.^"^ It is, on the whole, safe to conclude that in Laconia Ares was revered in early times. The cult may have been indig- enous 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 a Fettered Aphrodite^°^ in the same city. The two types may have given rise to a tale like that of Arcadia, of the servitude of Ares,^^^ and the "lay of Demodocus" in the Odyssey could be referred to some such myth. Traditions of armed women in Tegea and in Sparta serve to connect Ares in Arcadia with Aphrodite 'Apeia in Sparta. There are not many traces of the cult of Ares elsewhere in Greece. The mythical genealogies of northern Greece associated him with Minyan Orchomenus,^°^ Minyan Thes- saly,^^° Curetis,^" and Aetolia.^^^ Mention has already been made of Thebes. At Athens^^^ he was said to have been the father of Alcippe by Aglaurus, a primitive goddess. In the Peloponnese he was connected by genealogical legends with 'OS Paus. 3, 15, 7. »«« Paus. 3. 22, 7-8. *o'' Paus. 3. 15, 11. "8 V. n. 285. *"' Ascalaphus and lalmenus of Orchomenus, sons of Ares by Astyoche: Iliad, 2. 511-515; 9. 82; 13. 518; Paus. 9. 37, 7. 310 Phlegyas of Thessaly, son of Ares by Chryse of Orchomentis: Paus. 9. 36, 1-4. '" Evenus and Thestius, sons of Ares by Demonice: Apollod. 1. 7, 6. *" Meleager, son of Ares, rather than Oeneus, by Althaea: Apollod. 1. 8, 1; Eur. Meleager, Fr. 1. suPaus. 1. 21, 4; Mar. Par., C. I. G. 2374, 5. 65 Tegea/^^ Elis,^^^ and Tritea 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- like races like the Phlegyae, 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. FarnelF^^ conjectures that at Thebes the Oriental goddess was brought from the east by the "Cadmeans," 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 the founders of Thebes.^^^ It looks as if in Elis also a form of the Oriental Aphrodite was reconciled with an indigenous cult '" Aeropus of Tegea, son of Ares by Aerope: v. supra, p. 60. '" Oenomaiis, reputed son of Ares by Harpina: Paus. 5. 22, 6. ''^ Melanippus, oecist of Tritea, son of Ares: Paus. 7. 22, 8. There was a Theban Melanippus, famous as a warrior at the time of the first attack on Thebes (Paus. 9. 18, 1). There was also a Melanippus at Patrae in Achaea, who with his love Comaetho was sacrificed to Artemis Triclaria (Paus. 7. 19, 2-5). 51' Farnell, op. cit. 2. p. 623. ^^^ Odyssey, 11. 262. 6 66 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 Olympia attests the cult.^^^ By the legend Pelops married Hippodamia, granddaughter to Ares. Hesychius^^" identifies her with Aphrodite, and Pelops, like Cadmus, was conceived 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 from the stream of emigration to the east. Thus the Elean parallel would be of service to Farnell's argument. The Attic myth of Theseus tends, however, to support the opposite theory. This saga certainly preserved the memory of the predominance of Crete in the Aegean.^-^ Thus Aphrodite- Ariadne probably belonged to the pre-Hellenic inhabitants of Attica. It may be stated as an hypothesis that Ares was also worshipped in very early times at Athens. The evidence is this: his connection with Aglaurus, who seems to have been a primitive goddess ;^^^ the invocation of Ares and Enyalius in the ephebes' oath, which associates him with Aglaurus, the Attic Charites, and Hegemonef-^ the well established cult of 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 Paus. 5. 15, 6. '2° Hesychius s.v. '21 Cf. Paus. 5. 13, 7. ^^^ The name Pelops first appears in the Cypria (Schol. Pind. Nem. 10. 114). ^' V. supra, p. 59. '2< V. supra, n. 313. ^^ V. supra, ch. IV, p. 47. '*« Judeich, op. cit. p. 311. 67 The only direct information so far given concerning the worship of Ares by the Amazons comes from Athens.^^^ Therefore it is reasonable to lay stress on the legend of the 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 between Ares and Enyo.^^^ Enyo was apparently identified with the armed goddess of Cappadocia who was known as Ma, who, in turn, was identified with Cybele as Mother of the Gods.^^° Aphrodite-Ariadne and the Armed Aphrodite are in a measure forms of the Mother. Hence by an equation Aphrodite under these two types becomes identical w4th Enyo, the companion of Ares. The evidence thus far gathered for a relation between Ares and the Amazons may be stated. (1) Aeschylus mentions their habitual worship of this god while they were besieging Athens; (2) Plutarch represents Theseus at this time sacri- ficing to Phobus, son of Ares; (3) Pausanias describes the temple of Ares at Troezen 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 Ares and Enyo, and in the identification both of this Aphrodite and of Enyo with the Mother whom the Amazons worshipped, there are obscure 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 '"Aeschyl. I. c. (Eum. 685-690). '" Tiimpel (op. cit.) finds traces of the Theban cult of Ares and Aphrodite in Attica. He does not take into consideration the connections of the legend of Ariadne. MS Iliad, 5. 592. «» V. supra, ch. II, p. 27, n. 119. 68 fact should be added. Wherever there were memorials of the Amazons in Greece — at Athens, Troezen, Megara and Chae- ronea in Boeotia, Chalcis in Euboea/^^ Thessaly^^^ — there are some indications in each canton that the cult of Ares was there in early times. There are two other sets of records which belong to the 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 Amazons as children of Ares. Euripides^^^ terms them 'A/acta? K6pa6poL, who hurled lighted torches between the two armies. This suggests the orgiastic cults of Thrace and Phrygia, in which the torch was a prominent feature. It belonged also to the cere- monies of fire in honour of Mars in primitive Rome.^^ Even in ancient times there were conflicting theories con- cerning the provenience of the cult of Ares. Arnobius^^^ says: ''Quis Spartanum fuisse Martem (prodidit)? Xon Epicharmus auctor vester? Quis is Thraciae finibus pro- creatum? Xon Sophocles Atticus cunctis consentientibus theatris? Quis mensibus in Arcadia tribus et decem vinctum? Quis ei canes ab Caribus, quis ab Scythibus asinos immolari? Nonne principaliter cum ceteris Apollodorus? " The general tendency of the e\-idence is in the direction of the theory that Ares was an ancient god of the Thracians, of the pre-Hellenic peoples of Greece, and of the races who worshipped the IMother in Asia ]SIinor and Crete. As a god whom the Amazons worshipped he does not appear to have been as important as the Mother. The records of his association with them are few and confused. The best evidence is doubtless that furnished by the extant accounts of the saga of Theseus and the Amazons, to which 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 Heracles and Dionysus. «■ J. E. Harrison, Btsh. Sch. Ann. I. c. On chthonic Ares cf. Artemid. Oneirocr. 2. 34. »' Amobius, L c. (Adv. Xat. 4. 25). CONXLUSION The Amazons were votaries of Cybele, Artemis under the surnames Ephesia, Tauropolos, Lyceia, and Astrateia, Apollo called Amazonian, and Ares. The striking feature of the list is the homogeneity of its components. This is no fortuitous circumstance, for the authors from whom it has been compiled are many, and they belong to widely separated generations. The list represents classical opinion, both Greek and Latin, on the nature of the divinities whom the Amazons were con- ceived to have served. It must be concluded that these women were associated with the cults of primitive deities of fertility and of war, among whom a Woman was the chief figure, and of w^hom the rites were orgiastic. In historical times such cults may be classed as Thracian-Phrygian, and they are to be referred to the people who inherited both the blood and the spiritual traditions of the great pre-historic civilisation of the Aegean basin, of which the brilliant centre seems to have been Crete. The theories concerning the Amazons which have com- manded 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 Amazons were originally the warrior-priestesses, or hieroduli, of the Hittite-Cappadocian Ma, and that the Hittites passed on legends about them to the people of Lycia, Lydia, and adjoin- ing lands; (3) that the tradition of the Amazons was grounded on the mistaken notion, deeply rooted among the Greeks, that beardlessness is a sure indication of female sex, whence they failed to recognise as men certain warriors who appeared at an early date as foes of the people of Asia Minor. To the 73 74 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 Amazons as their founders. To the second^^° it must be replied that Ma 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 armed hieroduli.^^^ 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 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 of the Amazons as armed women it is too slight in structure. 369 On the theory v. O. Kliigmann, Philologus, 30 (1870), pp. 524-556. Stoll inclines to this theory, as shown by his article in Pauly's Realenc. s.v. Klugmann. Other advocates are Freret, Memoire de Vacad. d'inscr. 21. pp. 106 S.; Welcker, Ep. Cycl. 2. pp. 200 ff. It is sympathetically treated in Roscher's Lexikon, s.v. Amazonen. Farnell seems inclined to accept it, although he does not ex- plicitly advance an opinion. In one part of his work (op. cit. 5. p. 406) he takes the negative position that "the Amazon tradition is sporadic in Greece and per- plexes the ethnographer and the student of religion," yet elsewhere (2. p. 482) he makes the close connection between Ephesian Artemis and the Amazons the basis of the suggestion that northern Asia Minor was perhaps the home of the cult. 360 A. H. Sayce is the chief advocate of the importance of the Hittite kindgom. His most recent remarks on the Amazons are in Proc. Soc. Bibl. Arch. 1910, pp. 25-26. They are supported by A. J. Reinach, Rev. Arch. 1910, pp. 280-282. Cf. Leonhard, Hettiter u. Amazonen, 1911. 361 This objection is made by Farnell, op. cit. 5. p. 406. 3M This is the theory of Myres in Anthropology and the Classics, pp. 138 ff. Farnell is more satisfied with this than with the hieroduli theory (op. cit. 5. p. 406). 75 The tradition, interpreted in the Hght 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- historic civilisation of 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 bow, is also Cretan.^®^ It is the attribute of the Asiatic-Cretan Apollo whom they seem to have revered. They belong to the 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- archate, women enjoyed unusual freedom in Greek times, and here there were stories of their having borne arms for their country. There were similar tales at Argos and in Arcadia, and at the Olympian Heraeum there was a footrace of maidens in honour of Hippodamia.^^^ These arre 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.^^^ These were Myrina's children and descendants of Dionysus. The energy of this ancient matriarchal organisation is shown in the idea of confusion of sex which belonged to the cults of Cybele and Ephesian Artemis in historical times. The idea is prominent 3M Paus. 1. 23, 4. »" Cf. Myres, op. cit. pp. 153 ff. 366 Paus. 5. 16, 1 ff. '«« Apollod. 1. 9, 3. At Lemnos there were Corybantic rites of Bendis (Strabo, p. 466). 76 in the legends of the Amazons, as they touch rehgion. At Ephesiis they were connected with Dionysus and Heracles, to both of whom an effeminate character belonged. Their place in state cult at Athens has the same implications. We may believe then that the tradition of the Amazons preserves memories of a time when women held the important place in state and religion in Aegean lands, and that they reflect the goddess of this ci\'ilisation. It is noteworthy that the earliest writings of the Greeks concerning them show them in that part of Asia Minor where the rites of the Mother throughout ancient times menaced the reason of her wor- shippers. The troop of maenads who followed Dionysus were like the Amazons, but the clue to their kinship was easily lost.^^' The relation between the Amazons and the Anatolian cults was practically obliterated, whereas maenads were introduced into Greek religion after many generations had altered the first form of orgiastic worship. Moreover, the deity of the maenads, who was earlier only the paredros of the Woman, had become an Olympian, Greek travellers of the age of Herodotus naturally inferred that they had discovered the Amazons in the regions of Sc^-thia and Libya where armed women were said to fight in the ranks ^\-ith men. Even before this time the traditional home of the race had been placed further and further eastward, as Greek colonists failed to find Amazons in Lydia, Phrygia, Lycia, and along the southern shore of the Euxine. Yet, granted the origin of the Amazon tradition among the "Min- oans" and their kindred, it is at present impossible to say that these pre-historic races had no affiliations with Scythians, Libyans, and Hittites. S6" The germ of the thought is in R. Y. Tjirell's Preface to his edition of the Bacchae of Euripides. V. p. LXXXIII (ed. 1906). BIBLIOGRAPHY Bergmann, F. G. Les Amazones dans I'histoire et dans la fable. Colmar. Undated. Bethe, E. Article on the Minos Legends. Rheinisches Museum, Vol. 65, 1910. British School Annual, Vol. 14, 1907-08; Vol. 15, 1908-09; Vol. 16, 1909- 10. Reports of Excavations in Sparta. Burrows, R. M. Discoveries in Crete. London, 1907. Cook, A. B. Animal Worship in the Mycenaean Age. Journal of Hellenic Studies, 1894. Corey, A. D. 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