SOME GRAECO-PHOENICIAN SHRINES.
[PLATES III., IV.]
WITH but two exceptions, no trace now remains of the shrines with
which this paper deals, or at least no trace has been revealed by
excavation. Practically the sole record of these buildings is to be found
on the coins struck in the district during the period of the Roman Empire,
and more especially during the third century of our era. The earlier
coins, from the beginning of the coinage towards the end of the fifth
century B.C., tell us something about the cults, but little of their furniture.
But in the Roman age, especially during the time of the family of Severus
and Elagabalus, there was a considerable outburst of coinage, which, in its
types, reveals certain details interesting to the student of the fringe of Greek
and Roman culture.
The evidence thus provided 1 is necessarily disjointed, and concerns only
the external, official aspects of the Phoenician religion. The inner truth of
these things, it is safe to say, is hidden for ever: even the development from
the primitive religion to the weird syncretistic systems of the Roman age is
hopelessly obscure. One can only see dimly what was the state of things
during the period illustrated by the monuments.
In an article published elsewhere three years ago,2 I dealt with certain
matters bearing on this subject, and endeavoured to establish the thesis that
the Phoenician Baal and his consort, who is conveniently if loosely called
Astarte,3 served their worshippers in a sort of dual capacity, celestial and
I In order to avoid
overloading this article
with references, I may refer generally to the
British Museum Catalogue of Greek Coins,
Phoenicia (1910), where all the Phoenician
coins here discussed are described and illustrated, and where numerous other details in
the argument, omitted here for lack of space,
may be found by anyone interested in the
subject. The 34 coins, all for which space
could be found in the plates to this article,
must not therefore be taken as representing all
the available evidence. The periods to which
they belong are as follows: 1, 2-late V. to
IV. cent. B.C. 24, 33-IV.
cent. ii.c.
4II. cent. B.C. 21-9/8
B.C. 26, 28-Domna.
11, 27, 30-Caracalla.
6, 16-Macrinus.
10-Diadumenian.
3, 5, 7, 9, 13-15,
17-19,
29,
31,
32-Elagabalus.
12--
Soaemias. 22-Paula.
20-Severus Alexander. 23-Trebonianus Gallus. 25-Valerian.
Nos. 9, 29, and 30 are at
8, 34-Gallienus.
Berlin; 33 at Paris; the rest in the British
Museum.
2 Church Quarterly Review, 1908, pp. 118141.
3 Cumont
(in Pauly-Wissowa ii. 1777 f.) may
be right in supposing that the name Astarte
was often used by the Greeks loosely for other
goddesses; but in the age with which we are
chiefly concerned there can be no doubt that
the inhabitants of the Phoenician towns were
no more precise themselves. To deny the name
Astarte to the consort of Adonis at Byblus may
be correct in theory, but is misleading in fact.
Cp. A. Heisenberg, Grabeskircheund Apostelkirche i. p. 203.
SOME GRAECO-PHOENICIAN SHRINES
57
marine; there were either two pairs of these deities or, more probably, two
aspects or hypostases of a single pair. If some of the same ground is
covered in this paper, the excuse must be that few readers of this are likely
to have come across its predecessor. There is less excuse, perhaps, for
repeating much which will be found in the introduction to the Phoenician
volume of the British Museum Catalogue of coins; but what is collected and
summarized here is there scattered about and considered from the point of
view of the numismatist rather than the student of ancient religion.
It is well perhaps to state at the outset that, in the Phoenician lands,
the lion, as an inhabitant of the mountain rather than the plain, is naturally
sacred to the mountain deity. The figures of lions dedicated to the Mountain
Zeus, Adt 'Opelk, mentioned in an inscription read by Renan at Halalieh,4 are
typical. Further, the mountain-top being in antiquity the nearest approach
man could make to the sky, the mountain-deity and the sky-deity are closely
allied, if not one and the same. The eagle of course is another natural
attribute of the sky-god; curiously enough, however, though there is a
certain amount of Syrian evidence for his employment as such, there is
comparatively little from the places which we shall deal with.5
We shall take most of our illustrations from the coins of the great
Phoenician coast-towns; and we may begin with the most northern, Aradus.
Here we have the good fortune that in its territory, at Husn Suleiman,
the ancient Baitokaike, the remains of a sanctuary have been excavated."
In the poit of Aradus itself, Baal Arvad is a sea-god. In the fifth and
fourth centuries B.c. he is represented as a fishy monster (P1. III., 1, 2,
Hellenism civilized him and translated him into a sort of Poseidon. But
up on the higher ground, at Baitokaike, the Aradians worshipped no marine
god, but eo(v (or arytov) ovpdvtov Zevt. One of the reliefs here shows an
eagle holding a caduceus, between figures supposed to represent the morning
and evening stars; a similar subject is seen on the lintel of the 'Jupiter'
Temple at Baalbek; but the caduceus may possibly be held to connect the
eagle which holds it rather with the Hermes of the Heliopolitan triad
than with Zeus. The Poseidon and the Zeus are represented on two sides
of a rare coin of the year 174/3B.c. Zeus had as consort a goddess to
whom, as to the Syrian goddess,7 the cypress-tree and lions and oxen
among other things were sacred. All three sacred things are represented
grouped together on a coin of Aradus (P1. III., 3). The celestial nature of the
god to whom they are dedicated is marked on some specimens of this coin
by a star and crescent. Doubtless the Poseidon of Aradus also had a
4 Renan, Mission de Phdnicie, p. 397.
5 For the eagle and lion as solar, see especially the remarkable coins of Euagoras II of
Salamis, on which is represented a lion with an
eagle on his back, and a sun in the'field (B. M.C.
Cyprus, p. cv).
6 See especially Dussaud, Rev. Arch. 1897,
xxx. pp. 319 ff. On the relief mentioned in the
text, see Perdrizet in C.R. de l'Acad. 1901,
p. 132; also Jahrb. xvii. p. 98; Rev. Arch.
1903, i. p. 130.
7 Lucian, de
Syria dea, 41 : Bdes e-ydhoL Kcal
C pKTOL
Kal •ETO2 Kai
WTroL
Ktal hAeOYES.
G. F. HILL
58
consort in a marine goddess. She may be the Tyche-like goddess who is
represented riding upon a rudder; but if so she has nothing to distinguish
her from an ordinary Tyche.
This difficulty of distinguishing between Tyche and Astarte confronts
us in nearly all the cities of the Phoenician coast. The TvXrX
qrokewo on
Greek coins of the Imperial age took two main forms in statuary: either the
statue was copied from the famous figure by Eutychides of Sicyon at
Antioch, seated on a rock, with the personification of the Orontes at her
feet, or it was merely a figure holding a cornucopiae and rudder. Neither
of these forms penetrated unmodified into Phoenicia, saving at AcePtolemais, a place which does not fall regularly into line with the other
cities, and, exceptionally, at Aradus, the most northern of the Phoenician
cities, and therefore most liable to influence from Antioch. The Phoenicians,
however, adopted for the chief goddess of their cities certain of the attributes
of Tyche, such as the mural crown, and sometimes the cornucopiae; and
there can be no doubt that the Tyche-like goddess whom we see endowed in
all the maritime cities with maritime attributes, such as the prow of a vessel,
a naval standard, or an aphlaston, is Astarte or Baalath, or simply 'the
goddess,' serving both in her original capacity and as the city-goddess, the
latter in accordance with the requirements which had grown up since the
in the fourth century B.c. The
rise of the conception of the TvX
W•XerSo
identification of Tyche with the celestial
goddess is also expressed on a
coin of Sidon by placing a crescent on one of the towers of her mural
crown.
What the temples at Aradus itself were like we do not know; but the
coins of the other cities are more communicative. At Berytus we meet
again with a similar and more completely symmetrical contrast between the
marine and celestial pairs of deities. The Baal of Berytus is again a sort of
Poseidon, but instead of terminating himself in a fishy tail, we find him
-doubtless because there are no early representations, owing to the coinage
beginning late-content to ride in a car drawn by hippocamps (P1. III., 4).
The name Berytus seems to be connected with words meaning 'fish' or
The eponymous Beroe, whose connexion with Poseidon (P1. III., 7)
'water.'
was assimilated in local legend to the story of Amymone, was a water
nymph.9 Berouth, who we are told was a Phoenician goddess known at
Byblus,10was probably the same as, or analogous to, Beroe. Here then we
have the local marine Baal and his consort. But in the higher land behind
Berytus, at Der-el-Qal'a, is a sanctuary of the celestial pair." The god is
8
Steph. Byz. s.v. BnpvU7rs; Eustath. ad
Dion. Perieg. 912.
9 For Bepd~l see especially
Nonnus,
Dion.
bks. xlii, xliii.
The quantity of the first
syllable in Bepln, Bnpurds may be different,
but there can be no doubt of the connexion
between the two in legend and in popular
etymology.
10 Eusebius,
Praep. Evang. i. 10, 14, quoting
Philo of Byblus; she is sister of Elioun, i.e.
the 'Highest,' i.e. the Baal of Byblus.
1, Renan, pp. 355 f.; references to later
literature in B.M.C. Phoenicia, p. xlviii, n. 3.
SOME GRAECO-PHOENICIAN SHRINES
59
Baalmarcod-Jupiter O. M. Balmarcod, O6Ee
BdX, Kpto4r Pefvatio4,etc.
i/ytow
Of his consort we do not know the native
name: in the inscriptions
she is called O&h"Hpa, luno Regina. The epithet revvadoS is not merely
ornamental. We know it elsewhere, as applied to a Heliopolitan deity,
whom one Eusebius of Emesa 1 said he had seen descend as a lion-shaped
mass of flame upon a mountain. When the flame disappeared, there was
left a round stone with which Eusebius appears to have held a conversation.
It told him that it belonged to the god Gennaios. Obviously an aerolite. At
Kafr Nebo, some twelve or thirteen hours' riding from Aleppo, M. Chapot 13
found a dedication lEtLJ 'cal vJeT7;"ra
v
cal' Aeovrt, OEOLV
7'raTrpotsx.
Leon is the lion-god; Symbetylos a baetyl, doubtless of meteoric origin.
a' /a.
eqlztow is unexplained; but one of the deities at Der-el-Qal'a was 06eh
All these seem to belong to the same celestial group; and on the coins of
Berytus we find our lion deity represented, with a globe on his head
(P1. III., 8). Whether the globe is meant for a round baetyl, such as was so
complaisant to Eusebius, I do not know: it may be merely intended to
indicate the heavens.
But on the coins of Berytus itself the great city-temples of the marine
pair naturally figured more prominently than those of the deities of the
hills. Thus we have a large temple (P1.III., 5) of the marine city-goddess, with
cupids on dolphins and two large vases-like the great lavers of Solomon's
temple, perhaps-in front; and as the central akroterion, a group of
Poseidon ravishing Beroe. The temple of Poseidon is a more ordinary
building (P1. III., 6). We have also a representation of a temple of the
goddess with her bust shown inside. We cannot argue from this that the
cultus-representation 14was here a bust, not a figure; probably the artist, if
we may so call him for politeness' sake, thought he could do better in detail
with a bust than with a whole figure. But we shall see that the portable
shrines in Phoenicia sometimes contained busts.
At Byblus-where dedications attest the worship of Ze'b Opdavtos and
influence was strong, and Astarte, or BaalathOe' Obpavfla 15-Egyptian
was
confused
with Isis. It would take us too far afield
Gebal,
inextricably
to go into this contamination. But the Byblian coins are of some interest
as showing certain details of the temple or temples of the goddess. In one
of the temples, the statue stood in what appears to be a shell-niche (P1. III.,
9-12). In another, the roof seems to have been pyramidal (P1. III., 13-15).
It is interesting-and a warning against judging from a single specimen-to
note the progressive slovenliness of the rendering of details. The indications
of the peculiar roof almost disappear on some of the coins; and yet they were
all struck in the short reign of Elagabalus. Heisenberg 16 has used these
12
15 Renan,
Damascius ap. Phot. Bibl. 1064 R., 348
pp. 162, 201, 230, 234.
16
Bek ker.
Grabeskircheund Apostelkirchei. pp. 201 if.
13 B.C.TH.xxvi. 1902, p. 182.
I owe the referenceto this book (as well as many
14 On cultus-busts see H. von
Fritze, Maiinzen other suggestions) to Miss GertrudeBell Small
von Pergamnon(1910), p. 90.
points requiring correction in Heisenberg's
60
G. F. HILL
coins of Byblus in connexion with others of Aelia Capitolina to show that the
Holy Sepulchre was a building more or less of the same character as the
Astarte temples at Byblus and Aelia Capitolina. He explains the type in
which Astarte is seen under an arch with a sort of shell-pattern (nos. 9-12)
as belonging to the temple with the pyramidal roof (nos. 13-15), but
showing, instead of a perspective view, only the two foremost columns with
the arch above them. Of this I feel doubtful. The mere fact that in
the pyramidal-roofed temple Astarte is represented with other attributes,
and without Nike on a column crowning her, seems to indicate that this is
a different cultus-figure from the one under the shell-pattern arch.
Secondly, when this arch is represented in its full setting, there are always to
be seen six columns and an elaborate roof which in no way indicates a
pyramidal structure. The two buildings must be distinct.
one of the very few representations of a
Peculiarly interesting-and
Phoenician temple which have made their way from coin-books into more
widely read volumes 17_is the type of a coin of Macrinus, with a precinct or
cloister containing a sacred cone (P1. III., 16). The cone is fenced round, and
placed between horns of consecration, as Dr. Evans has pointed out. The
star marks the deity as celestial. We know from Lucian that the orgies of
Adonis were celebrated in the great temple of 'Aphrodite' in Byblus. At
Paphos, the other great centre of Adonis-worship, the god's consort was
represented by a cone. Does the cone here and on the various other
'Adonis-graves' of Phoenicia represent the god or the goddess ? Tacitus'
answer is still the safest: ratio in obscuro. Whatever be the truth, it seems
clear that we have here yet a third Byblian temple of the Adonis-Astarte cult.
At Sidon Astarte-with i;whom Europa was contaminated 8--was
evidently much more important than her male consort. Zeus or Baal has
only a sort of minor succas de scandale; he is only represented on the coins
in connexion with the Europa affair. (As coming from the sea,
OaXdicr•to,,
Hesychius tells us he was worshipped at Sidon.) But of the goddess we have
first the ordinary marine representation-holding a naval standard and
aphlaston, and as usual raising her skirt to step on to the prow of a vessel
(P1. IV., 22). Also we have her in her celestial character, riding on a lion
(P1.IV., 20). I have already mentioned the fact that a head which might otherwise be described as Tyche is differentiated as the celestial goddess by placing
a crescent on her mural crown. Among the temples there is one, which-since
it occurs in association with the type of Europa on a bull-is perhaps
the special temple of Europa (Pl. IV., 21). It stands on a high podium and
is flanked by two isolated pillars, which remind us of another feature of
account of the coins are : that the pyramidalroofed temple does not occur on coins before the
time of Elagabalus (his nos. 3 and 4 are rightly
catalogued by Babelon under the latter emperor),
and that the object held by Astarte on his nos.
4 and 8, which has puzzled him, is an aphlaston.
17 A. J.
Evans, 'Mycenaean Tree and Pillar
Cult,' J.H.S. xxi. p. 138; Heisenberg, op. cit.
pp. 208 ff., and many other works.
Is Lucian, de Syr. dea 4.
SOME GRAECO-PHOENICIAN SHRINES
61
Solomon's temple, Jachin and Boaz. A pair of sacred pillars of elaborate
type stood in the wings of the temple of the Paphian Aphrodite.19 But we
need not be ashamed of being doubtful whose temple this is, since Lucianwho mentions the Sidonian coin with Europa riding upon the bull-Zeussays the authorities could not agree whether the temple at Sidon belonged to
Astarte or to Europa.
But the most remarkable of the Sidonian shrines is one on wheels
used by the
(Pl. III., 17-19). Philo20 describes a vao'
,v/yooopotteVvov,
Phoenicians for one of their deities at Byblus.
We may remember also the
tepariy'r or arnlvy iepa,21 in which the figure of the Ephesian Artemis was
taken in procession, or the 'Hpabcketov Eppa which served a similar purpose
for the Heracles of Philadelphia in the Decapolis.22 At Sidon, Egyptian
influence is seen in the disk and horns decorating the top of the car in some
specimens (P1. III., 18). The slanting lines in front are perhaps meant to
indicate carrying poles for taking the sacred object in and out of the car. The
object itself is very puzzling. Sometimes it seems to rest on a draped base,
between horns of consecration; sometimes it has a cap or caps, like the cone
at Paphos; sometimes it is flanked by supporters which look as if they were
meant for sphinxes, like those which flanked the stone of the Artemis of
Perga.23 Most probably the object is a circular baetyl. On one coin the car
has a sun and moon beside it, and the whole is surrounded by the zodiacal
circle.2" Nothing could more clearly express the celestial claims of the
deity represented.
At Tyre the chief god was Melqarth, whom the Greeks called Heracles.
One hears of a temple of Zeus Olympios there25; but what is more
interesting and important is the bare mention of the fact that Heracles
was known and had a temple as Heracles of the Starry Robe (acr-poX1rwv).
Thus we have a celestial Melqarth; but the Melqarth on the coins,
especially on the earlier coins, is a maritime Heracles (P1. IV., 24), riding
over the waves on a hippocamp, and armed with a bow. (In the Hellenistic
age, Melqarth is watered down into a mere Heracles with lion-skin knotted
round his neck.) Here then are the pair of Melqarths, lords of the sky and
sea. For the consort of one of them there is the marine Astarte in the usual
conventional form; but just as the record of the Heracles Astrochiton is
obscure, so we have some difficulty in finding the celestial Astarte on the
coins. Still, we are told in legend that Astarte actually picked up and
consecrated in a Tyrian shrine an aerolite, an
ado'ryp.26And on
depo•eT•r9
one of the coins (P1. IV., 25), in a portable shrine
depicted with extreme
rudeness, we find an object which, so far as it is to be made out, seems to be
19 B.M.C. Cyprus, p. cxxxii.
2o Ap. Euseb. Praep. Ev. i. 10. 2.
'21J.I.S. xv. pp. 87 f. The form with u for
v seems to be certain.
22 B.M.C. Galatia etc.
p. xc.
23 B.M.C. Lycia etc. P1. XXIV. 15.
24 On the significance of the zodiac in connexion with Astarte see Macrobius Sat. i. 21. 2.
25 See references for this and Heracles Astrochiton in B. M.C. Phoenicia, p. cxxiii.
26 Euseb.
Praep. Ev. i. 10. 31.
62
G. F. HILL
a stone of some kind. The shrine is represented in rude perspective, because
the die-engraver was anxious to show that it had a sort of apsidal back.
This shrine has no wheels, but only carrying-poles. Another one contains
merely the bust of the goddess (P1. IV., 23); and here, I think, since
the shrine is portable and therefore small, we are justified in supposing that
the bust represents the actual contents of the shrine, and is not the part for
the whole.
Tripolis-a city generally supposed to be a foundation with no history
dating before the Greek period-nevertheless certainly falls into line with
its neighbours in respect of the worship of the celestial deity. It had a
marine city-goddess who was evidently closely connected in cult with the
Dioscuri. She is represented standing between them (P1.IV., 26). Sometimes
instead of her complete figure we see a small shrine containing only her bust
(P1. IV., 27). Sometimes again we find the Dioscuri standing with only
a crescent between them (P1. IV., 28). There is thus a curious parallel with
the groups of Helen and the Dioscuri which are found on coins of various
Lycian and Pisidian cities." At Pednelissus, Prostanna, and Verbe, for
instance, Helen is replaced by a crescent. The same symbol is thus used in
Pisidia and in Phoenicia in the same connexion to indicate the celestial
nature of the sister or companion of the Dioscuri.
But of more importance than this group of the goddess and companions
is the temple and great altar of Zeus Hagios, conveniently identified for us
by the legend AIOC AI-IOV. This is the only instance of the appearance of
this title on the Phoenician coins, although, as we have seen, it occurs in
lapidary inscriptions. On some of the Tripolitan pieces (P1. IV., 30) we see
two buildings; one is a temple, the other has always been supposed to be a
temple also, but is certainly a great altar, standing beside and outside the
main temple, like the altar at Baitokaike. Its details are clearest on coins
on which it appears alone, except that there, for some reason, its curious
battlements are omitted (Pl. IV., 29). These battlements remind us a little of
some of the Persian fire-atars.28 It has a flat roof; or possibly it was a
roofless enclosure, the pediment which is represented being a false one. In
the tympanum is a radiate bust of the god Ze'q I~ytolor oupdivto. The altar
proper is seen in the middle intercolumniation; in the side spaces are two
figures, representing the sun and the moon. A coin now lost, but described
by an old writer, apparently represented these two figures on a larger scale,
labelled HAIOC and CEAHNH.
I have now given, from all the chief Phoenician cities, a summarynecessarily of the briefest-of the evidence of the way in which the celestial
Besides the refer27 B. M.C. Lycia, etc. Ivii.
ences there given for this cult of Helen and
the Dioscuri, see Perdrizet in B.S.A. iii.
p. 163.
28 But, as Miss Bell points out, this may be a
mere coincidence. A closer parallel is afforded
by the battlemented motive on the rock-cut
tombs of Petra and Medhin Saleh, which show
similarly a half-battlement at each end of
the
(Briinnow u. Domaszewski, Pror.
facade
Arabia, i. pp. 137 ff.; Jaussen et Savignac,
Mission Archdolen Arabie, (1909), pp. 308 ff.).
SOME GRAECO-PHOENICIAN SHRINES
63
and marine deities work side by side with each other. The relation or
opposition between them is most strikingly expressed by a coin of the fourth
century B.c. which is certainly Phoenician, but which has not yet been
satisfactorily attributed to any mint (P1. IV., 33). On one side is the
sea-god, in the form familiar to us from the coins of Aradus. On the
other is a lion on rocky ground, evidently the sacred animal of the
mountain-god. This coin is, we may say, a sort of epitome of Phoenician
religion.
We have left aside so far what are perhaps the most interesting, certainly
the most pleasing, of the coins illustrating the worship of Astarte. These are
coins of Arca. Under the Empire this city received the title of Caesarea of
Lebanon, and eventually became a Roman colony. Among its sacred places
was a temple dedicated to Alexander the Great, in which the emperor
Severus Alexander was born. The goddess was worshipped here, but not as
sea-goddess, for the place is far from the sea. But as city-goddess she stands
with her foot upon the half-figure of the local stream-god. The great sight of
the place, however, was a peculiar image of the goddess (P1. IV., 31): it has
been described for us by Macrobius,29with an accuracy which should fill with
joy the hearts of those who-as most archaeologists do-have to spend their
time in fruitless efforts to reconcile literary evidence with the actual remains
of antiquity. 'There is,' he says, 'an image of the goddess in Mount Lebanon
fashioned with veiled head and sorrowful countenance, leaning her face on her
left hand within her cloak; if you look on her, it seems as if the tears were
flowing down her face.' The tears-which the engraver of the coin has quite
honestly left to our imagination-remind us of the rock-cut Niobe of Mt.
Sipylus. Macrobius' words indeed--simulacrum huius deae in monte Libano
fingitur--suggest that here, as elsewhere in Phoenicia, we have to do with a
rock-cut figure. Then the arch above, supported by curious iconic pillars,
and the balustrade in front, if that is what it is, were built round the figure
for its protection. The wide-spreading polos and the sceptre topped by a bird
-a cuckoo or a dove probably-are interesting features omitted by
Macrobius. On some varieties of the coin a star and a crescent appear on either
side of the goddess's head.
We may close with a note about a city which takes us from Phoenicia
proper farther southwards, where other influences and forms of religion begin
to come into play. There were more than one strange deity to be found by
the curious worshipper at Ace-Ptolemais (St. Jean d'Acre). The coins of
this place are unfortunately almost always badly preserved, so that some of
the details on the two specimens which illustrate one of the deities are
obscure (P1. IV., 32, 34). He seems, however, to hold a double-axe in one
hand and a iaprrqin the other. He stands between two bulls; or perhaps
29 Sat. i. 21. 5.
This passage has been
quoted a propos of sculptures at Ghineh and
Mashnaka, with which-except that Astarte is
mourning-it has no connexion. It is inter-
esting to note that Selden, wishing to connect
the passage with the Astarte of Aphaca, unwarrantably emended 'Architis' into 'Aphacitis.'
64
SOME GRAECO-PHOENICIAN SHRINES
they are only bucrania. Egyptian influence in the shape of uraeus-decoration seems to be visible on the architrave. We also see two carrying poles
projecting in front of the shrine. The cults of Gaza bear witness to the
close relations between the coast of Palestine and the Aegean basin. Is this
another instance in point ? The association of the double-axe deity with the
bucrania is suggestive; but the question may perhaps be left until a better
preserved specimen comes to light. That he is not meant for the Zeus of
Heliopolis is proved by the fact that that god is represented in his usual form
and with his usual attributes on a coin of Ptolemais in Col. Massey's
collection.
G. F. HILL.
J.H.S.
VOL.
XXXl.
(1911). PL. Iii.
il'~s
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