Kernos Revue internationale et pluridisciplinaire de religion grecque antique 11 | 1998 Varia Ourania Aphrodite of the Bosporus: The Great Goddess of a Frontier Pantheon Yulia Ustinova Electronic version URL: http://journals.openedition.org/kernos/1228 DOI: 10.4000/kernos.1228 ISSN: 2034-7871 Publisher Centre international d'étude de la religion grecque antique Printed version Date of publication: 1 January 1998 ISSN: 0776-3824 Electronic reference Yulia Ustinova, « Aphrodite Ourania of the Bosporus: The Great Goddess of a Frontier Pantheon », Kernos [Online], 11 | 1998, Online since 21 April 2011, connection on 20 April 2019. URL : http:// journals.openedition.org/kernos/1228 ; DOI : 10.4000/kernos.1228 Kernos Kernos, 11 (1998), p. 209-226. Aphrodite Ourania of the Bosporus: The Great Goddess of a Frontier Pantheon 1 Introduction When coming to new places, Greek colonists usually brought with them their ancestral gods. In contrast, the pantheon of the Cimmerian Bosporus differed substantially from that of the metropoleis of the Bosporan cities, Miletus and Teos. In fact, the interaction between Greeks and local Iranian- speaking peoples CScythians, Sindians and Maeotians), which started in the late seventh century BC, made this frontier area a melting pot of Greek and indigenous cultures.2 Local Iranian beliefs, mythology and cults had a consi- derable impact on the Bosporan religion.3 Indigenous cults influenced the shaping of the Bosporan pantheon, and especially the emergence and evolu- tion ofthe cult ofAphrodite Ourania. From the beginning of its colonization by the Greeks to the end of the ancient epoch Aphrodite Ourania was the Great Goddess of the Bosporus. In the first centuries AD she was the tutelary goddess of the Bosporus, the guardian of its kings and their subjects, grantor of power and victory in battle, the supreme cosmic deity of this world and the protectress 6f the dead in the nether world, and a great fertility-goddess, reigning the vegetal and animal kingdoms.4 This and related subjects are treated in detail in my forthcoming book The Supreme Gods oftheBosporus: CelestialAphroditeandtheMostHigh God CE.]. Brill Ed.). 2 For the history and archeology of the Bosporus see V.F. GAJDUKEVIC, Das Bospo- rianische Reich, Berlin-Amsterdam, 1971. 3 The only comprehensive study of the subject is the Ph.D. dissertation by I.Y. SHAUB: Kul'ty i Religioznye predstavleniya naseleniya Bospora V7-IV vekov do n.e. [Cuits and religious beliefs of the population of the Bosporus in the sixth-fourth centuries Be], Leningrad, 1987. l am grateful to I.Y. Shaub for his kind permission to cite this unpubli- shed wode 4 Evidence of various aspects of this cult is abundant, but its survey is beyond the limits of the present wode However, epigraphic and numismatic data alone are sufficient to demonstrate Aphrodite's incontestable pre-eminence: V.V. STRUVE etal. (eds.), Corpus Inscriptionum RegniBosporani, Moscow-Leningrad, 1965 (hereafter CIRE), Nos. 31, 35, 976, 1005, 1045, 1055, 1115, 1237; NA FROLOVA, The Coinage ofthe Kingdom ofBosporus. AD 69-238, Oxford, 1979(BARInternationalSeries, 56),passim. 210 Y. USTINOVA Map.1 This majestic divinity evolved as an amalgamation of two goddesses who bore the same Greek name, Aphrodite Ourania: Aphrodite Ourania, the Mistress of Apatourum, worshipped by the Greeks of the area almost from the onset of their settlement on the shores of the Bosporan strait in the early sixth century Be; and Argimpasa, the native Great Goddess, who was identi- fied with Aphrodite Ourania both by the Greeks and by the indigenous peoples themselves. However, in the first centuries AD, the Bosporan king- dom underwent profound Iranization,5 as a result of a massive influx of Iranian-speaking Scythians and Sarmatians into its population. This Irani- zation, apparent in every sphere, may easily account for numerous non- Greek traits in the Bosporan cult ofAphrodite Ourania during the Imperial period. Yet influence of indigenous population on Bosporan culture is ap- parent already in the sixth-fourth centuries BC.6 During this early period of the Bosporan history local traits were already conspicuous in the cult of Aphrodite Ourania. The object of the present paper is two-fold: to demons- trate that Aphrodite dominated the Bosporan pantheon, and that her early cult emerged under local, Scythian and Sindo-Maeotian influence. 5 The terrn was coined by M.I. ROSTOVTZEV (e.g. M. ROSTOVTZEFF, Queen Dynamis of Bosporus, inIHS, 39[1919], p. 109). 6 GAJDUKEVIC, op. cft. (n. 2), p. 65-96; Y.G. VINOGRADOV, Nekotorye diskussionnye problemy grecheskoy kolonizatzii Bospora Kimmeriyskogo [Sorne debatable problerns of the Greek colonization of the Cirnrnerian Bosporus), in VDl, 3 (1995), p. 152-160. Aphrodite Ourania ofthe Bosporus 211 Aphrodite of Apatourum Prior to the third century BC the cult ofAphrodite is attested epigraphi- cally neither in Miletus, the metropolis of Panticapaeum and most other colonies of the Bosporus, nor in Teos, the metropolis of Phanagoria.7 The stimulus for the emergence of this cult on the Bosporus, and especially on the Asiatic shore, is thus to be sought in the impact of a local tradition, that made itselffelt already at the early stages ofthe evolution ofthe cult. Apatourum is the name of a famous sanctualY of Aphrodite Ourania, which was situated on the Asiatic side of the Bosporus. The exact location of the sanctuary is still disputed.8 Literary tradition relates its foundation to the sixth century BC, when it was established on a shore of a small harbor, which was also called Apatourum (Hecat. apud Steph. Byz., s.v. 'Amx-roupov; Strabo,XI, 2; la; Plin., Hist. Nat.) VI, 6, 18). Aphrodite Ourania, the mistress ofApatourum, was also worshipped in the European Bosporus. Hel' official title was 'A<ppoOtl'tll Oùpav{l1 'A1ta'toupou /lEOEOucrll (CIRB 31, 35, 75, 971, 1111). Ourania as an epiclesis of Aphrodite was cQmmon all over the Greek world, and indicated an emphasis on the Oriental connections of the goddess.9 Aphrodite Ourania was the Greek counterpart of the Phoenician Queen of Heavens. Ancient writers (e.g. Hdt., 1, 105; Paus., l, 14, 7; III, 23, 1) were aware of the Levantine origin of the cult. The Greek cult ofAphrodite Ourania has been recently exhaustively treated by Vinciane Pirenne- Delforge.lO The word Apatouros was incomprehensible for Greeks, who therefore invented for it a false etymology resting on a phonetically similar Greek word and a locallegend. Strabo (XI, 2, la)cites this legend: Those who seek the real meaning of the epithet of the goddess, adduce a certain myth, according to which when she was attacked there by the Giants, she called upon Heracles and concealed him in a hiding place; and then, introducing the Giants one by one, gave them over to Heracles to be mur- dered through treachery (È1;<X1tlxtl1ç: translation by H.L. Jones, modifjed). 7 N. EHRHARDT, Milet undseine Kolonie, Frankfurt am Main, 1983, p. 164; W. RUGE, Teos, inRE, VA 1(1934), col. 539-570. 8 For the discussion see S.R. TOKHTAS'YEV, Apatur. Istoria Bosporskogo svyatilishcha Afl'Odity Uranii [Apatourum. A history of the Bosporan shrine of Aphrodite Ourania], in VDI, 2(1986), p. 138-145. 9 W. FAuTH, Aphrodite, in Kleine Pauly, 1(1964), p. 425-431; W. BURKERT, Greek Religion, transI. byJ. Raffan. Oxford, 1985, p. 152-156; W. BURKERT, The OrientalizingRevo- lution, transI. byM. E. Pinderand W. Burkert. Cambridge (Mass.), 1992, p. 95-100. 10 L'Aphroditegrecque, Athens-Liège, 1994 (Kernos, Suppl. 4). 212 y. USTINOVA Since M.I. Rostovtzev,l1 almost all the writers on the religion of the Black Sea region consider this story one of the Greek versions of the Scythian genealogical myth and use it as an important argument in favor of the close connections between Aphrodite Apatouros and the local Scytho-Maeotian goddess.12 In fact, Herodotus (IV, 8-10) relates a myth about Heracles and the monstrous sovereign of Scythia, half-woman and half-snake, who lived in a cave, stole the cattle of Geryoneus from the hero, and afterwards bore him three sons. One of these sons was destined to become the ancestor of the Scythian royal dynasty. Other versions of the same myth are recorded by Valerius Flaccus (VI, 48-59), Diodorus (II, 43) and in the Tabula Albana (IG, XIV, 1293 A 93 f.). Those who draw the two legends together base their opinion on the fact that in both Heracles and the local female deity are the protagonistsj Heracles has to fight monsters; Aphrodite as well as the angui- pede goddess dwell in a cave. We shall return to this goddess further on. The explanation of the word 'AneX'toupoS, proposed by Strabo on the behalf of the Bosporan Greeks, is curious, but misleading. No less deceptive is the conviction of sorne modern scholars that the cult of Aphrodite 'AneX'toupoS emerged on the Bosporus under the influence of the festival of 'Ano:'toupux, imported from the Ionian metropoleis of the Bosporan Greeks.13 From the point of view of the cult, the Ionian Apatouria were under the protection of Zeus} Athena and Apollo.14 Aphrodite Apatourias has never been worshipped outside the Bosporus. To be sure, the virgins of Troezen (Paus., II, 33, 1) celebrated the festival of Athena, and not Aphrodite Apatouria, as H. Frisk and P. Chantraine stated unanimously, but neverthe- less erroneously.15 Joining the non-existent Aphrodite Apatouria of Troezen to the Bosporan Aphrodite Apatouros, both scholars maintained that 11 M. ROSTOVTZEFF, Le culte de la GrandeDéesse dans la Russie méridionale, in REG, 32(1919), p. 473. 12 To cite only a few: M.L ARTAMONOV, Antropomolfnye bozhestva v religii skifov [Anthropomorphic deities in the Scythian religionJ, in Arkheologicheskiy sbornik Gosudarstvennogo Ermitazha [Proceedings in archaeology of the State Hermitage}, 2 (1961), p. 65; LI. TOLSTOY, Chernomorskaya legenda 0 Gerakle i zmeyedeve [The Black Sea legend on Heracles and the Snake MaidenJ, in Stat'i 0 folklore [Articles on Folklore], Moscow-Leningrad, 1966, p. 236; D.S. RAYEVSKIY, Ocherki ideologii skifo-sakskikh plemen [Essays on the ideology of the Scytho-Saka tribesJ, Moscow, 1977, p. 56; SHAUB, op. cit. (n. 3),p. 93. 13 L.R. FARNELL, The CuIts of Greek States, Oxford, 1896-1909, vol. 2, p. 657; L.P. KHARKO, Kul't Afrodity na Bospore Kimmeriyskom [The cult of Aphrodite on the Cimmerian BosporosJ, in Kratkiye Soobshcheniya Instituta Istorii Material'noy Kul'tulY ANSSSR [Short communications of the Institute of the Hisory of Material Culture of the AcademyofSciences ofthe USSR], 13(946), p. 138; GA]DUKEVIC, op. cif. (n. 2), p. 226. 14 1. DEUBNER, Attische Feste, Berlin, 1932, p. 232-234; H.W. PARKE, Festivals ofthe Athenians, London, 1977, p. 88-92. 15 H. FRISK, Griechische etymologisches WOl1erbuch, Heidelberg, 1959, vol. 1, p. 118; P. CHANTRAINE, Dictionnaireétymologiquedela languegrecque, Paris, 1968, vol. 1, p. 96. Aphrodite Ourania oftheBosporus 213 'A1ta'tü'llpoç as an epiclesis of Aphrodite was a derivation from 'A1ta'toupta. Aphrodite Apatouros however has nothing to do with the Apatouria; furthermore, her full title during eight hundred years remained 'A<ppoDd't'll OùpavlT] 'A1ta'toupo'll IlEDEQucrT], meaning that the goddess adopted the name of the place, and that it is the toponymie whieh requires an explanation. In fact, even the ancient Greeks did not suggest that Apatoumswas linked with Apatouria, although this association would have been more apparent than the complicated story ofcX1ta'tT]. The etymology of the word 'A1ta'to'llpoç is not Greek, and is to be sought in the local languages. This ward is a composite of two Iranian stems, whieh appear in the glossary of Scythian word stems by V.l. Abayev,16 ap- meaning "water", and tura - "quiek" or "mighty". Thus, Apatourum may be rendered as "mighty water" or "quiek water". Both stems were used in the formation of hydronymies,17 and it looks natural that together they designated a harbor and hence a local cultie place, where the indigenous Great Goddess had probably been venerated before the Greeks arrived. On the other hand, one can easily expect a goddess, such as Aphrodite or Astarte, known to be associated with the aquatic element, to become a mistress of "mighty waters." The word Apatoums therefore appears to be of local origin, and in the place thus named the local goddess had been worshipped before the Greek colonization. The goddess was famous enough for the first colonists to learn about her shortly after their arrivaI to the Bosporus. They associated her with Aphrodite Ourania they knew and established her first Greek shrine, presu- mably in the ancient cultie place. The I.ocal Gt·eat Goddess The local cult of a Great Goddess was a very complex phenomenon, a blend ofLevantine, Iranian, and other elements. Herodotus (IV, 59) identifies the Scythian goddess Argimpasa18 with Aphrodite Ourania. He also records (IV, 67) that Scythian non-traditional prophets were Enareis oi cXVDpOY'llVOt, who maintained that Aphrodite endowed them with the prophetie capa- cities. Scythians believed that Aphrodite also punished the Enareis with a 16 In his book Osetinskiy yazyk ifolklor [Ossetian language and folklore], Moscow, 1949,p. 153, 185. 17 The former stem is evident in several personal names; in the form apra- (deep water) il is present in the hydronym b-uva1tptç - Dnieper (deep river) (ABAYEV, op. cit. ln. 16], p. 153-154); the stem tura- appears in another river name, Tupaç - Dniester (ABAYEV, op. cil. ln. 16], p. 185). 18 For the etymology and the correct form of the name see M. VASMER, Dielranier ln Südruss/and. Untersuchungen überdie ii/testen Wohnsilze derSlaven, Leipzig, 1923, p. 11- 12; ABAYEV, op. cit. (n. 16), p. 176; G. WIDENGREN, Die Re/iglonen lrans, Stuttgart, 1965, p.160. 214 Y. USTINOVA female disease Ｈ･ｾ￀ｅｴ＼ｘ voûcroç), causing sexual impotency.19 This happened during the Scythian occupation of Asia, when sorne of them plundered the highly venerated sanctuary of Aphrodite Ourania in Ascalon, in Palestine (Hdt., l, 105).20 21 The transvestite transsexuality of these eunuchs fits very weIl the cult of the Levantine Aphrodite Ourania, which reveals many features of androgyny (Philochor., 328 F 184Jacoby; Macrob., Sat., III, 3, 2; Plut., Thes., 18).22 It is therefore only natural that Greek travelers, observing the strange Scythian custom, deemed it appropriate to associate it with the familiar practice of 23 eunuchs in service ofa goddess. In fact, Pausanias (I, 14, 7) maintained that the cult of Aphrodite Ourania was established in Attica by Aegaeus who thought that his childlessness was a result ofthe goddess' anger. The Scythian Argimpasa was certainly not completely identical with Aphrodite ofAscalon, but for Greeks in general and for Herodotus in parti- cular both of them were Aphrodite Ourania. Moreover, numerous Greek- style (and usually Greek-made) representations ofAphrodite and Eros which were discovered in indigenous complexes of indisputable cultic nature, such as tombs,24 indicate that the image of Aphrodite was meaningful to the 19 This "female sickness" is also described by PSEUDO-HIPPOCRATES (De aer., 22). 20 Since Scythians served in Nebuchadnezzar's army, which destroyed Ascalon in 604 BC, it is possible that Herodotus described an episode of this campaign (L.E. STAGER, Ashkelon, in E. STERN (ed.), The New Encyclopaedia ofArchaeologicalExcavations in the Holy Land, vol. l, New York-London-Toronto, 1992, p. 104). For the expeditions of Scythians to Asia Minor and their stay there see LM. DIAKONOFF, Media, in The Cambridge HistOlYofIran, II(1985), p. 89-109. 21 For this phenomenon see W.R. HALLIDAY, A Note on the 8TjÂew vov<Joç ofthe Scythians, in ABSA, 17 (1910/11), p. 95-102; K. MEULI, Scythica, in Hermes, 70 (1935), p. 121-176; G. DUMÉZIL, Les 'énarées' scythiques et la grossesse du Narte Hamyc, in Latomus, 5, 3/4 (1946), p. 249-255; T. TAYLOR, ThePrehistOlY ofSex, London, 1996, p. 211- 214. 22 M. DELCOURT, Hemwphrodite, Mythes et rites de la bisexualité dans l'antiquité classique Paris, 1958; H. HERTER, Die Ursprünge des Aphroditekultus, in Éléments orien- taux dans la religion grecque ancienne, Paris, 1960 (Travaux du Centre d'études supé- rieuresspécialiséd'histoire des religions de Strasbourg), p. 71-75; BURKERT, Greek Religion, cit. (n. 9), p. 152, 155. For the double gender of Inanna-Ishtar-Astarte see ]. FLEMBERG, Venus Annata. Studien zur bewaffneten Aphrodite in der griechisch-r6mischen Kunst, Stockholm, 1991 (Acta Instituti Atheniensis Regni Sueciae, Series in 80 10), p. 13-14; cf , B. GRONEBERG, Die sumerisch-akkadische Inanna/lstar: Hermaphroditos?, in Die Welt des Orients, 17(1986), p. 25-46. 23 HALLIDAY, art. cit. (n. 21), p. 99. 24 Such monuments are too numerous to be cited here. One of the most interesting and sumptuous examples is the famous Bol'shaya Bliznitza tumulus: B. MINNS, Scythians and Greeks, Cambridge, 1913, p. 422-429; GAJDUKEVIC, op. cit. (n. 2), p. 296-300. For the interpretation of this complex see LY. SHAUB, Pogrebeniya kurgana Bol'shaya Bliznitza kak istochnik po istorii religioznykh predstavleniy zhiteley Bosporskogo tzarstva [The Burials of Bol'shaya Bliznitza tumulus as a source for the history of religious beliefs of Aphrodite Ourania oftheBosporus 215 Scythians, that is, they linked it with their own conceptions, most probably, with their belief in Argimpasa-Aphrodite. Hence the Scythians of Herodotus' age, who regarded the "female disease" of the Enareis as a result of Aphrodite's wrath, were aware of the identity of this Aphrodite with their Argimpasa. It should be also observed that the goddess, whose image deco- rated the garments of deceased and appeared on objects intended for inter- ment in burials, was manifestly chthonic. The peculiarity of the Ascalon cult ofAphrodite Ourania is noteworthy. This ancient sanctuary of the goddess, the most ancient in Herodotus' opinion (l, 105), continued to be venerated during the later epochs. The equation of Aphrodite Ourania of Ascalon with the Semitic Astarte is beyond doubt,25 Astarte, itshould be mentioned, was believed to change men into women and women into men,26 which is also a distinctive feature ofthe Ascalonian goddess. Another relevant aspect is the role ofa semi-bestial creature, subordinate 27 to Argimpasa-Aphrodite Ourania. In Ascalon, the cult of pisciform Derceto was linked with the cult of Aphrodite. That Aphrodite-Astarte of Ascalon was considered implacable to those who insulted her, illustrates not only the example of Enareis, but also the tragic story of Derceto, as recorded by Diodorus (II, 4, 3): Derceto, having offended Aphrodite, suffered a great shame and grief, and ultimately threw herself into a deep lake near Ascalon, transformed into a fish, and only her head remained that ofa woman Fig. 1. 1. Gable of the stele with a dedication of a thiasos to Aphrodite Ourania Apatourou medeousa (CIRB 75). From VALDGAUER, ait. cit. (n. 54), fig. 4.; 2. Gable of a stele from Batareyka II site. Limestone. From SOKOL'SKIY, Fragment..., p. 129; 3. Gold pendant from the Kul'-Oba tumulus. From D.B. SHELOV, K voprosu 0 vzaimodeystvii grecheskikh i mestnykh kul'tov v Sevemom Prichemomor)le [On the interaction between Greek and local cuits on the Northern Black Sea littoral], in Kratkiye Soobshcheniya Instifuta Istorii Material'noy Kul'tUlY ANSSSR [Short communications of the Institute of the History ofMaterial Culture of the Academy of Sciences of the USSR], 34 (1950), fig. 18: 1; 4.The forepiece of the horse harness from the Tzymbalova Mogila tumulus. From D.S. RAYEVSKIY, Model' mira Sklfskoy kul'tury (The world model of the Scythian culture], Moscow, 1985, p. 172; 5. Sarcophagus from the Taman peninsula: the gable. From MINNS, op. cif., fig. 234.; 6. Gold pendant from the Chertomlyk tumulus. From RAYEVSKIY, Ocherki..., fig. 8.; 7. Temple-pendants ("earrings") from the Lyubimovskiy tumulus. From BESSONOVA, op. cif., fig 16: 2. . the inhabitants of the Bosporan Kingdoml, in Kratkiye Soobshcheniya Instiiuta Arkheo- logii ANSSSR [Short communications of the Institute of Archaeology of the Academy of Sciences ofthe USSR],191 (1987), p. 27-33. 25 E. SCHÜRER, The HistolY oftheJewish People in the Age ofJesus Christ (175BC-AD 135), A new English version. Eds. G. VERMES, F. MILLAR and M. BLADE, Edinburgh, 1979, vol. 2, p. 31. 26 FLEMBERG, op. cif. (n. 22), p. 14. 27 For Derceto-Atargatis, Dea Syria, who was portrayed with fish and had sacred pools with fish in her cultic centers, see M. HORIG, Dea Syria-Atargatis, inANRW, II, 17.3 (1984), p. 1536-1581. 216 y. USTINOVA 1 ＬＺｾｖｦＮｲＮ［＿ＡｩｊｾｾｾｾｾＳＱｻ＿ｻ｜ｾＷｾ ﾷＺﾷＺＺｾＺﾷｾ［ｾｾｾｦＺｾｪｾｾｲｾﾷＺｾｔｲ＿ｾｾｾＺ＿ｽＧＷＧ［ｾＧﾷ ｾＬＺＺｾ＿ＺＺｾＺﾷＺＺＺＺＺＺﾷＺＺﾷＺｲＩﾷＺﾷｾﾷＺｾＧＺＮＺｾＺﾷＺｾＧＺＺＧ ,,:'｜ｾｾ : 2 3 5 6 4 7 Aphrodite Ourania oftheBasparus 217 It is curious bath that Herodotus did not refer ta this distinguished goddess and her temenos, and that Diodorus failed ta mention the famous Ascalon sanctuary of Aphrodite, who played such a remarkable role in the StOlY. Hence probably there was one sanctuary, where one deity was worshipped, disguised under several names. In fact, doves, sacred ta Derceto (Diod., II, 4, 4-6) and represented on the coins of Ascalon,28 belonged ta Astarte- Aphrodite par excellence. The sea-born Aphrodite (Hes., Theog., 188), was no less at home in the water than the fish-like Derceto. Bath goddesses were 29 represented surrounded by dolphins. In Ascalon Derceto, an Aramaic deity, 30 was presumably a later development of the philistine Astarte. This merging of Aphrodite-Astarte-Derceto at Ascalon is very significant in the definition of Argimpasa's character as a vegetation-fertility goddess with clear androgynic traits, emphasizing her obvious Levantine connections. Another meaningful aspect is the possible congruity of the images of fish- shaped Derceto and the anguipede Scythian foremother, mentioned above. The pairing ofa great and a minor goddess, the latter only semi-human, is known elsewhere: in Ephesos, Aphrodisias, and other cultic centers, where Great Goddesses was worshipped, a female creature with tendril-shaped legs 31 also appeared. This splitting ofthe fertility-vegetation deity into two figures, one of them august and entirely anthropomorphic, and the second one semi- bestial, existed aisa in the Scytho-Maeotian religion. The image of the snake- limbed or tendril-limbed foremother was one of the most popular designs in Scythian art (e.g. fig. 1: 3, 4).32 Depictions of the anguipede goddess, represented as a mistress of animaIs and a vegetation deity, were usually found in the same burials, where abjects portraying Aphrodite were unearthed. Taking inta consideration the adoption of sorne major features of Argimpasa from the Anatolian-Levantine goddesses, it seems reasonable that the duality of the great mistresses of Near Eastern and Anatolian temples have prompted the affiliation of Argimpasa with the anguipede goddess in 28 L. ROBERT, Lescolombes d'Anastase etautres volatiles, inJS(1971), p. 96. 29 ]. FERGUSON, TheReligionsoftheRomanEmpire, London, 1982, p. 19. 30 SCHÜRER, op. cif. (n. 25), p. 32. 31 Only a few of much more numerous examples may be cited here: Cyprus (L. CURTIUS, Tarsa, Stuttgart, 1958, p. 195, fig. 28); Ephesos, statues ofArtemis the Colossal and Artemis the Beautiful; temple of Hadrian; Aphrodisias, Hadrianic baths Q.M.C. TOYNBEE,].B. WARD PERKINS, PeopledScrolls: a HellenistieMotifin ImperialA11, in Papers of the British Sehaol at Rome, 18 [1950], p. 31); propylaea of Aphrodite's temenos (F. LAUMONIER, Les cultes indigènes de Carie, Paris, 1958, p. 482); Magnesia, Artemision (C. HUl\IANN, H. KOHTE, C. WATZINGER, Magnesia amMaander, Berlin, 1904, figs. 57, 60, 65, 69). 32 M. ROSTOVTZEFF, Iranians and Greeks in South Russia, Oxford, 1922, p. 107; A.P. IVANOVA, Mestnye elementy v dekarativnoy skul'pture Bospora [Local elements in the Bosporan decorative sculpture], in Sovetskaya Arkheologiya [Soviet archaeologyJ, 15 (1951), p. 188-203; RAYEVSKIY, op. eit. (n. 12), p. 52-53; S.S. BESSONOVA, Religioznyepredstav- leniyaskifav [Religious notions of the ScythiansJ, Kiev, 1983, p. 93-98.