Mopsus

From Wikipedia, the free encyclopedia

This article is about Mopsus (or Mopsos) in Greek mythology, for the ancient city also so named, see Mopsuestia; there is also a spider genus named Mopsus.

In Greek mythology, Mopsus or Mopsos (Greek Μόψος) was the name of two famous seers.

Contents

[edit] Son of Manto and Rhacius or Apollo

Mopsus, a celebrated seer and diviner, was the son of Manto, daughter of the mythic seer Tiresias and Rhacius of Caria or of Apollo himself, the oracular god. Greeks of the Classical age accepted Mopsus as a historical figure, though the anecdotes concerning him bridge legend and myth.

Mopsus (and perhaps a tradition of his heirs, like the Melampodidae, the Iamidae from Olympia or the Eumolpidae at Eleusis) officiated at the altars of Apollo at Klaros; and from his unerring wisdom and discernment gave rise to the proverb, "more certain than Mopsus". He distinguished himself at the siege of Thebes; but he was held in particular veneration at the court of Amphilochus at Colophon on the Ionian coast of Asia Minor, adjacent to Caria.

The 12th century Byzantine mythographer John Tzetzes[1] reports anecdotes of the prowess of Mopsus. Having been consulted, on one occasion, by Amphilochus, who wished to know what success would attend his arms in a war which he was going to undertake, he predicted the greatest calamities; but Calchas, who had been the soothsayer of the Greeks during the Trojan War, promised the greatest successes. Amphilochus followed the opinion of Calchas, but the prediction of Mopsus was fully verified. This had such an effect upon Calchas that he died soon after. His death is attributed by sources used by John Tzetzes to another mortification of the same nature: in this case, the two soothsayers, jealous of each other's fame, came to a different trial of their skill in divination. Calchas first asked his antagonist how many figs a neighboring tree bore; ten thousand and one, replied Mopsus. The figs were gathered, and his answer was found to be true. Mopsus now, to try his adversary, asked him how many young ones a certain pregnant sow would bring forth, and at what time. Calchas confessed his inability to answer, whereupon Mopsus declared that she would be delivered on the morrow, and would bring forth ten young ones, of which only one would be a male. The morrow proved the veracity of his prediction, and Calchas died through the grief which his defeat produced.[2] Amphilochus subsequently having occasion to visit Argos, entrusted the sovereign power to Mopsus, to keep it for him during the space of a year. On his return, however, Mopsus refused to restore to him the kingdom,[3] whereupon, having quarreled, they engaged and slew each other.[4] According to another legend reported by Tzetzes,[5] he was slain by Hercules.

Mopsus was venerated as founder in several cities, among them Mopsuestia in Cilicia, the oracle at Klaros and at Mallos.

[edit] Argonaut

Mopsus, son of Ampyx and a nymph (sometimes named as Chloris), born at Titaressa in Thessaly, was also a seer and augur. According to Pindar, Mopsus was the king of Thrace during an invasion of Amazons, and killed their queen, Myrine, in single combat, defeating the invaders with the help of Sipylus the Scythian.

This Mopsus was one of two seers among the Argonauts,[6] and was said to have understood the language of birds, having learned augury from Apollo. While fleeing across the Libyan desert from angry sisters of the slain Gorgon Medusa, Mopsus died from the bite of a viper that had grown from a drop of Medusa's blood. Medea was unable to save him, even by magical means. The argonauts buried him with a monument by the sea, and a temple was later erected on the site.[7]

Ovid places him also at the hunt of the Calydonian Boar, although the hunt occurred after the Argonauts' return.[8]

[edit] Historical person

Since the discovery of a bilingual Luwian-Phoenician inscription in Karatepe (in Cilicia) in 1946-7, it is assumed that Mopsos was an historical person.[9] The inscription is dated to c. 700 BC, and the person speaking in it, ’-z-t-w-d (Phoenician) / Azatiwataš (Luwian), professes to be king of the d-n-n-y-m / Hiyawa and describes his dynasty as the "the house of M-p-š / Mukšuš". Apparently, he is a descendent of Mopsus. The Phoenician name of the people recalls one of the Homeric names of the Greeks, Danaoi, whereas the Luwian name Hiyawa probably goes back to Hittite Ahhiyā(wa), which is, according to most interpretations, the "Achaean", or Mycenaean Greek, settlement in Asia Minor. Ancient Greek authors ascribe a central role to Mopsus in the colonization of Pamphylia.[10]

The existence of a 13th-century date of the historical Mopsos is confirmed by a Hittite tablet from Boğazkale which mentions a person called Mukšuš in connection with Madduwattaš of Arzawa and Attaršiyaš of Ahhiyā. This text is dated to the reign of Arnuwandaš III. Therefore, some scholars[11] associate Mopsus' activities along the coast of Asia Minor and the Levant with the famous Sea Peoples attacking Egypt in the beginning of the 12th century BC, one of those peoples being the Denyen, cf. the d-n-n-y-m of the Karetepe inscription. The validity of the Sea People theory is, however, questioned by other scholars.[12]

The name of the king erecting the Karatepe inscription, Azatiwad, is probably related to the toponym Aspendos, the name of a city in Pamphylia founded by the Argives according to Strabo (14.4.2). The name of the city is written ΕΣΤFΕΔΙΙΥΣ (Estwediius) on coins of the 5th century BC. Presumably, it was an earlier Azatiwad, the ancestor of our king, that gave his name to the city. The name does not appear to be Greek of origin (= Luwian "Lover of the Sun God [Wa(n)da]"?[13]). The ethnicity of Mopsus hilmself is not clear: The fragmentary Lydian historiographer Xanthus has made him a Lydian campaigning in Phoenicia.[14] If we may believe the transmission of Nicolaus of Damascus who quotes him, Xanthus wrote the name with -ks- like in the Hittite and Luwian texts; given that Lydian also belongs to the Anatolian language family, it is possible that Xanthus relies on a local non-Greek tradition according to which Mukšuš was a Luwian.


[edit] Notes

  1. ^ In his scholia on the poet Lycophron.
  2. ^ John Tzetzes. Ad Lycophron, 427.
  3. ^ Compare the archaic tradition of the year-king.
  4. ^ John Tzetzes. Ad Lycophron, 440.
  5. ^ John Tzetzes. Ad Lycophron, 980.
  6. ^ The other was Idmon.
  7. ^ Argonautica I, 65-68 and 1502-1536); also Ovid, Metamorphoses IV 618- 621; ' Hyginus, Fabulae 14, 128, 172.?; John Tzetzes, Ad Lycophron, 980.
  8. ^ Ovid, Metamorphoses, VIII.316.
  9. ^ Barnett 1953; Hammond 1975: 679-680; Burkert 1992: 52; Finkelberg 2005: 140-159; Jasink & Marino, forthcoming. The Phoenician text has been re-published in K. Lawson Younger 1998.
  10. ^ Theopompus, FGrH 115 F 103; Callisthenes, FGrH 124 F 32. According to Eusebius, De laudibus Constantini 13.5, the Cilicians worshipped Mopsus as a god, possibly as the mythical founder. A statue base of the Roman age found in Sillyum in Pamphylia bears Mopsus' name (ΜΟΨΟΥ).
  11. ^ e.g. Finkelberg 2005: 140-159.
  12. ^ e.g. Drews 1993: 48-72.
  13. ^ Barnett 1953.
  14. ^ Xanthus, FGrH 765 F 17.

[edit] References

  • Charles Anthon, A Classical Dictionary (1842).
  • R. D. Barnett, 1953. "Mopsos", in: Journal of Hellenic Studies 73 (1953), pp. 140-143.
  • Walter Burkert, 1992. The Orientalizing Revolution: Near Eastern Influence on Early Archaic Greece (Cambridge:Harvard University Press).
  • Robert Drews, 1994: The End of the Bronze Age: Changes in Warfare and the Catastrophe ca. 1200 B.C. (Princeton Unievrsity Press).
  • Margalit Finkelberg, 2005. Greeks and Pre-Greeks: Aegean Prehistory and Greek Heroic Tradition (Cambridge University Press).
  • N. G. L. Hammond, 1975. "The End of Mycenaean Civilization and the Dark Age. (b) The Literary Tradition for the Migrations", in: The Cambridge Ancient History, vol. II, part 2, ed. by J.E.S. Edwards, C.J. Gadd, N.G.L. Hammond and E. Sollberger, (Cambridge University Press), pp. 678-712.
  • Anna Margherita Jasink and Mauro Marino, forthcoming. "The West Anatolian origins of the Que kingdom dynasty", in: Proceedings of the 6th International Congress of Hittitology, Roma 5-9 settembre 2005.
  • John Lemprière, 1850. Lemprière's Classical Dictionary. ("Mopsus," p.422). (London. Bracken Books) Reprint 1994. paperback. ISBN 1-85891-228-8
  • K. Lawson Younger, 1998. "The Phoenician Inscription of Azatiwada: An Integrated Reading", Journal of Semitic Studies 43, pp. 11-47.