Caria, Kaunos AR Stater, circa 410-390 BC.

Caria, Kaunos

AR Stater, circa 410-390 BC.

Obverse: Winged female figure (Iris) in kneeling-running stance left, head to right, holding kerykeion in her right hand and wreath in her left 

Reverse: Triangular baetyl, inverted 𐊼-Γ ( = K-B in Carian) across upper fields; all within incuse square.

Reference: HNO 220 (temporary); SNG von Aulock 2349.

Size: 21 mm. Weight: 11,48 g Conservation: Very Fine

The Goddess

Iris was the goddess of the rainbow and the messenger of the Olympian gods. She was often described as the handmaiden and personal messenger of Hera. Iris was a goddess of sea and sky--her father Thaumas "the wondrous" was a marine-god, and her mother Elektra "the amber" a cloud-nymph. For the coastal-dwelling Greeks, the rainbow's arc was most often seen spanning the distance beteween cloud and sea, and so the goddess was believed to replenish the rain-clouds with water from the sea. Iris had no distinctive mythology of her own. In myth she appears only as an errand-running messenger and was usually described as a virgin goddess. Her name contains a double meaning, being connected with both the Greek word iris "the rainbow" and eiris "messenger."

Iris is depicted in ancient Greek vase painting as a beautiful young woman with golden wings, a herald's rod (kerykeion), and sometimes a water-pitcher (oinochoe) in her hand. She was usually depicted standing beside Zeus or Hera, sometimes serving nectar from her jug. As cup-bearer of the gods Iris is often indistinguishable from Hebe in art.

The coin

Beginning as a crude triangular punch mark, then shown as a central device with horn-like tags, and eventually evolving into a depiction with handles at the top, it was originally thought that the reverse type seen here was possibly a relief map similar to those found on some issues of Ionia, or simply a patterned incuse design. However, as explained by Konuk ('The Early Coinage of Kaunos', in Price Essays, pp. 197-223) it is now known to be the triangular baetyl, or sacred stone, that was venerated in the city. During excavation of an unusual round building near the harbour of Kaunos in 1991, a conical piece of limestone broken into two parts was discovered. Standing at the very centre of this building and dug into the ground to about half of its full height, it appears that this sacred stone was the sole object of worship for a cult established in the fifth century, and thus is very likely the exact baetyl depicted on the coinage of the city.

Baetyls such as that at Kaunos were often meteorites, and thus to the ancients had been sent by the gods and required veneration. Iris, seen here on the obverse, was the goddess of the rainbow and the messenger of Hera (two roles possibly conflated because the rainbow seems to connect the earth and the sky), and thus a very fitting deity to appear on the coinage of a city that had received a physical message from above.

The City

Kaunos is first referred to by Herodotus in his book Histories. He narrates that the Persian general Harpagus marches against the Lycians, Carians and Kaunians during the Persian invasion of 546 BCE. Herodotus writes that the Kaunians fiercely countered Harpagus' attacks but were ultimately defeated. Despite the fact that the Kaunians themselves said they originated from Crete, Herodotus doubted this. He thought it was far more likely that the Kaunians were the original inhabitants of the area because of the similarity between his own Carian language and that of the Kaunians. He added that there were, however, great differences between the lifestyles of the Kaunians and those of their neighbours, the Carians and Lycians. One of the most conspicuous differences being their social drinking behaviour. It was common practice that the villagers -men, women and children alike- had get-togethers over a good glass of wine.

Herodotus mentions that Kaunos participated in the Ionian Revolt (499–494 BCE). Some important inscriptions in Carian language were found here, dating to c. 400 BC, including a bilingual inscription in Greek and Carian found in 1996. They helped to decipher the Carian alphabets.

After Xerxes I was beaten in the Second Persian War and the Persians were gradually withdrawn from the western Anatolian coast, Kaunos joined the Delian League. Initially they only had to pay 1 talent of tax, an amount that was raised by factor 10 in 425 BC. This indicates that by then the city had developed into a thriving port, possibly due to increased agriculture and the demand for Kaunian export articles, such as salt, salted fish, slaves, pine resin and black mastic – the raw materials for tar used in boat building and repair and dried figs. During the 5th and 4th centuries BC the city started to use the name Kaunos as an alternative for its ancient name Kbid, because of the increased Hellenistic influence. The myth about the foundation of the city probably dates back to this period.

The Significance of Baetyls

Baetyls, such as the one found in Kaunos, held notable religious and cultural significance in ancient societies. These sacred stones were often believed to be meteorites or natural rock formations that had fallen from the sky, and they were thought to possess divine qualities. The presence of a baetyl was associated with the idea that it emanated celestial power and, therefore, required veneration and worship.

1. Divine Origins:

   • The belief that baetyls were sent by the gods lent them an air of sanctity. This connection to the divine reinforced the notion that these objects served as intermediaries between the earthly realm and the celestial, allowing worshippers to establish a deeper relationship with the divine.

2. Focus of Worship:

   • As objects of veneration, baetyls often became focal points for cult practices. Worship sites could center around them, where rituals, offerings, and ceremonies would be conducted. This made baetyls integral to the spiritual and communal life of the city, enhancing civic unity as people gathered in reverence.

3. Symbol of Communication:

   • The idea of a meteorite as a physical "message" from the heavens resonates deeply in the context of spirituality. It implies a direct line of communication between the divine and humanity, emphasizing the importance of listening to the signs and omens presented by these sacred stones.

Connection to Iris

The depiction of Iris on the obverse of the coin holds significant meaning in conjunction with the baetyl:

1. Goddess of Messaging:

   • Iris is revered as the messenger of the gods, effectively functioning as a bridge between the human realm and the divine. Her role as a courier aligns with the theme of receiving divine communication, much like the lauded celestial origin of the baetyl. In this sense, she embodies the fluidity between the earthly and the divine, making her a fitting representative for a city that venerates a sacred object perceived as a tangible message from the gods.

2. Protection and Guidance:

   • Since Iris also symbolizes protection and guidance, her presence could be understood as a reassurance for the citizens of Kaunos that they are under the care of the divine. Her association with the rainbow often indicates hope and the promise of better things to come. By featuring Iris alongside the baetyl on the coin, there is an implied message of divine favor and assurance; the people of Kaunos are, indeed, supported by heavenly forces.

3. Cultural Resonance:

   • The blending of Iris’s imagery with that of the baetyl not only reinforces the city's religious beliefs but also resonates culturally with the mythological narratives prevalent in Hellenistic society. The dual representation may serve to instill a sense of pride and identity among the inhabitants, reinforcing their connection to their divine protector and the sacred traditions that bind them together.

Conclusion

In summary, the relationship between the baetyl and the depiction of Iris speaks to the broader themes of divine communication, protection, and the reverence for objects that are believed to connect humanity with the divine. This connection fosters a sense of community and cultural identity, allowing the people of Kaunos to navigate their spiritual landscape with a reassuring knowledge that they are in communion with the gods who influence their lives.

Reference : SNG von Aulock 2349

Source : http://hno.huma-num.fr/browse?idType=220

Collection : 3. Fifty Great Greeks