The Syrian Goddess E-Book

Lucian

• Herausgeber: Phoemixx Classics Ebooks
• Kategorie: Sachliteratur, Reportagen, Biografien
• Sprache: Englisch
• Veröffentlichungsjahr: 2021

Seitenzahl: 93

Beschreibung

The Syrian Goddess Lucian - On The Syrian Goddess is a Greek treatise of the second century AD which describes religious cults practiced at the temple of Hierapolis Bambyce, now Manbij, in Syria. The work is written in a Herodotean-style of Ionic Greek, and has been traditionally ascribed to the Greek essayist Lucian of Samosata.

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Lucian

The Syrian Goddess

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Editor's Preface

To the student of oriental religions the Dea Syria is brimful of interest. It describes the cult and worship of the goddess of Northern Syria, Atargatis, at her sacred city, Hierapolis, now Mumbij. The time when Lucian wrote would be the middle of the second century B.C. We do not see any reason to reject the traditional authorship of the treatise: on the contrary, the work seems to reveal the famous satirist at home, taking a natural interest in local memories and institutions, while making, doubtless, mental notes that were to prove of use in the works for which he is best known.

Of the many writers who refer to the Dea Syria, no one dwells upon the fundamental character of the cult at Hierapolis, nor deals with the problem of its historical origins. It is this aspect of inquiry, therefore, with which we chiefly deal in the Introduction and the foot notes. Lucian's description, amplified by the later account of Macrobius, and further illustrated by the local coinage of Hierapolis, reveals the central cult as that of a divine pair. The male god, a form of Hadad, is symbolised by the bull, and is hence both "Lord of Heaven" and "Creator." The female deity is shown by her very name, "Atargatis," to be a form of Ishtar or Astarte. Being mated with the god, whom Lucian calls "Zeus," she is called by him "Hera": but she wears a mural crown, and is symbolised by the lion; and Lucian recognises in her traces of Kybele, Aphrodite, Artemis, and other aspects of the Mother Goddess. An examination of the materials which modern research has made available, shows this cult to be attributable historically to the Hittites, the earliest known masters of the soil. The argument is developed in our Introduction.

If some of our notes to Lucian's narrative appear elementary and superfluous—they were originally prepared for lecture purposes—it may be urged as an excuse for retaining them, that the eastern horizon of many of the classical students in our universities is still bounded, like that of Homer, by the Halys River. The life-work of Ramsay, Sayce, Winckler and others, in developing our knowledge of the interior of Asia Minor, is passed over in a casual or cursory fashion; and their results are relegated with vague mistrust and misgiving to the orientalist. If anyone should be tempted, however, to pursue his studies in this wider field, he will find in these notes many references to the writings and discussions of authorities like the late Robertson-Smith, Ed. Meyer, Professor Frazer, Mr. Farnell, Messieurs Cumont, Dussaud and others, that will at once introduce him to a fuller bibliography of the various aspects of Anthropology and Comparative Religions towards which this treatise naturally leads. He would do well, however, to prepare for such a study, by making himself familiar with the broad principles of these subjects, explained in Tylor's Primitive Culture and his Anthropology, and Jevon's Introduction to the History of Religion. Otherwise he will be likely to have his mind perplexed by seemingly irreconcilable differences of opinion and interpretation.

We are indebted for assistance, suggestion and facilities, freely and generously given, to Mr. Hill and Mr. King, of the British Museum; Mr. Hogarth, Keeper of the Ashmolean Museum; M. Babélon, of the Bibliothèque Nationale; Professor Kubilschek, of Vienna; and to our colleagues, Professor Lehmann-Haupt, Professor Bosanquet, Professor Newberry and Dr. Pinches.

J. G.

INSTITUTE OF ARCHÆOLOGY,    UNIVERSITY OF LIVERPOOL,November, 1912.

Introduction

THE SYRIAN GODDESS IN HISTORY AND ART.

THE dawn of history in all parts of Western Asia discloses the established worship of a nature-goddess in whom the productive powers of the earth were personified.  She is our Mother Earth, known otherwise as the Mother Goddess or Great Mother. Among the Babylonians  and northern Semites she was called Ishtar: she is the Ashtoreth of the Bible, and the Astarte of Phœnicia. In Syria her name was ‘Athar, and in Cilicia it had the form of ‘Ate (‘Atheh). At Hierapolis, with which we are primarily concerned, it appears in later Aramaic as Atargatis, a compound of the Syrian and Cilician forms.  In Asia Minor, where the influence of the Semitic language did not prevail, her various names have not survived, though it is recorded by a later Greek writer as "Ma" at one of her mountain shrines, and as Agdistis amongst one tribe of the Phrygians  and probably at Pessinus. These differences, however, are partly questions of local tongue; for in one way and another there was still a prevailing similarity between the essential attributes and worship of the nature-goddess throughout Western Asia.

The "origins" of this worship and its ultimate development are not directly relevant to our present enquiry; but we must make passing allusion to a point of special interest and wide significance. As regards Asia Minor, at least, a theory that explains certain abnormal tendencies in worship and in legend would attribute to the goddess, in the primitive conception of her, the power of self-reproduction, complete in herself, a hypothesis justified by the analogy of beliefs current among certain states of primitive society.  However that may be, a male companion is none the less generally associated with her in mythology, even from the earliest historical vision of Ishtar in Babylonia,  where he was known as Tammuz. While evidence is wanting to define clearly the original position of this deity in relation to the goddess,  the general tendency of myth and legend in the lands of Syria and Asia Minor, with which we are specially concerned, reveals him as her offspring, the fruits of the earth. The basis of the myth was human experience of nature, particularly the death of plant life with the approach of winter and its revival with the spring. In one version accordingly "Adonis" descends for the six winter months to the underworld, until brought back to life through the divine influence of the goddess. The idea that the youth was the favoured lover of the goddess belongs to a different strain of thought, if indeed it was current in these lands at all in early times. In Asia Minor at any rate the sanctity of the goddess's traditional powers was safeguarded in popular legend by the emasculation of "Attis," and in worship by the actual emasculation of her priesthood,  perhaps the most striking feature of her cult. The abnormal and impassioned tendencies of her developed worship would be derived, according to this theory, from the efforts of her worshippers to assist her to bring forth notwithstanding her singleness. However that may be, the mourning for the death of the youthful god, and rejoicing at his return, were invariable features of this worship of nature. It is reasonable to believe that long before the curtain of history was raised over Asia Minor the worship of this goddess and her son had become deep-rooted.

There then appeared the Hittites. In relation with Babylonia and Egypt, these peoples had already become known at the close of the third millennium B.C.; and, to judge from the Biblical accounts, numbers of them had settled here and there throughout Syria and Palestine as early as the days of the patriarchs. Nothing is known of their constitution and organization in these days, however; it is not until their own archives speak that we find them in the fourteenth century B.C. an already established constitutional power, with their capital at Boghaz-Keui.  Their sway extended southward into Syria as far as the Lebanon, eastward to the Euphrates, and at times into Mesopotamia, westward as far as Lydia, and probably to the sea coast.

Their chief deity was a God omnipotent, the "Lord of Heaven," with lightning in his hand, the controller of storms ruling in the skies, and, hence identified with the sun. At Senjerli, in the north of Syria, he was represented simply with trident and hammer, the emblems of the lightning and the thunder.

But a sculpture at Malâtia, on their eastern frontier, shows him standing on the back of a bull, the emblem of creative powers, and bearing upon his shoulder a bow, identifying him with a God of Arms, as was natural amongst warlike tribes, His enshrined image is found carved upon a rocky peak of the Kizil Dagh, a ridge that rises from the southern plains on the central plateau of Asia Minor.

In the sanctuary near Boghaz-Keui, clad like their other deities in the Hittite warrior garb, he has assumed a conventional and majestic appearance, bearded, with the lightning emblem in one hand and his sceptre in the other, a prototype of Zeus. The scene of which this sculpture is a part represents the ceremonial marriage of the god with the Great Mother, with the rites and festivities that accompanied the celebration, so far as mural decoration permits of treatment of such a theme.

From these sculptures we learn that which is fundamental in the Hittite religion, namely, the recognition of a chief god and goddess, and though doubtless the outcome of the political conditions, the mating of these two deities at the proper season would seem to have been peculiarly natural and appropriate to the old established religion of the land. In this union, moreover, each god preserved its dignity and individuality, each cult maintained its proper ceremonies, yet the pair could be worshipped in common as the divine Father and Mother, the source of all life, human, animal, and vegetable.

With the goddess there is in these sculptures the image of the youth who, in the original tradition, was her necessary companion, representing clearly, in this instance, her offspring, the fruits of the earth. Indeed a later sculpture at Ivrîz seems to show this god, changed in form but still recognizable, as the patron of agriculture, with bunches of grapes in one hand and ears of corn in the other. Even at Boghaz-Keui, this youthful deity is already accorded a smaller adjacent sanctuary, devoted to his cult alone. Following the great deities are many other figures, forming, as it were, two groups. Accompanying the god are the minor gods of the Hittite States, who, for the most part, are similar to himself in general appearance. They are followed by priests and men who are taking part in the celebration, in which it would appear revelry and dancing were not omitted.

In the train of the goddess, who like her son stands upon the back of a lioness, there follow two other goddesses of smaller size, but similar to herself in appearance, grouped together on a double-headed eagle. These are followed by a number of figures of priestesses clad like the goddess; and, surveying all, the noble figure of the King-Priest clad in a toga-like garment, and holding a curving lituus, the emblem of his sacred office.

That which seems to us in our present enquiry the chief feature of these sculptures is that the worship is clearly common to the god and the goddess, who occupy the leading positions in equal prominence.