The Hellenistic World and Rome
a late Hellenistic temple of different design.^90 Emesa, further north up the
Orontes valley, was also of course, at least by the second and third centuries,
the site of the conspicuously non-Greek cult of Elagabal, whose cult object
was an aniconic black stone. The place is not known to have existed until
the first century.., when there appeared the local dynasty of Sampsigera-
mus and his son Iamblichus,^91 the ‘‘tribal leaders’’ (phylarchoi)ofthepeople
(ethnos) of the Emiseni, as Strabo calls them (, , []), saying that they
ruled nearby Arethusa (a settlement of Seleucus I, Appian,Syr. ). These
dynasts too were characterised by contemporaries as ‘‘Arabs’’ (Cicero,fam.,
, : ‘‘Iamblichus, phylarchus Arabum [tribal leader of the Arabs]’’), and the
first part of Sampsigeramus’ name is based on the Semitic wordshemesh,the
sun. On Seyrig’s view, the sun cult in Syria is typically of Arab origin.^92 But,
just to confuse our conception of the background, the main cult of Emesa
in this period does not itself seem to have been a sun cult. What seems to
be the earliest documentary attestation of the name ‘‘Elagabal’’ as a divine
name offers a new etymology for the word, namely ‘‘god mountain.’’ This is
an inscription in Palmyrene lettering of the first century..,foundsome
kilometres south-east of Emesa and kilometres south-west of Palmyra,
and naming, along with the Arab deity Arṣu, another deity called ‘‘ ’Ilh’ gbl,’’
that is (perhaps), ‘‘Elaha Gabal’’—‘‘god mountain’’—represented as an eagle
with outstretched wings standing on a rock.^93 Then, to add a further con-
fusing element, when we come to Herodian’s famous description of the cult
of Elagabal (, , –), he characterises it as ‘‘Phoenician’’; just as Heliodorus,
the author of the novelAethiopica, calls himself ‘‘a Phoenician from Emesa’’
(, , ).
However we ought to characterise the cultural background out of which
the Emesa of Roman imperial times emerged, Seyrig elsewhere saw its brief
prosperity as a city as having been closely linked to the caravan trade of Pal-
myra.^94 That raises questions which cannot be dealt with here. All I wish to
emphasise is that there is nothing to show that Emesa or its cult even existed
. A. von Gerkan, ‘‘Die Entwicklung des grossen Tempels von Baalbek,’’CorollaLudwig
Curtiuszum.Geburtstagdargebracht() ff. E. Boehringer, ed.,VonantikerArchitektur
und Topographie: Gesammelte Aufsätze(Stuttgart, ), –.
. Sullivan (n. ).
. H. Seyrig, ‘‘Antiquités syriennes, : le culte du Soleil en Syrie à l’époque romaine,’’
Syria (): –.
. J. Starcky, ‘‘Stèle d’Elahagabal,’’Mélanges Université St.-Joseph (–): ff.
. H. Seyrig, ‘‘Antiquités syriennes, : caractères de l’histoire d’Emése,’’Syria ():
–.