Seleukid Kindom
Antiochos II Theos – King: 261-246 B.C.
Bronze 17mm (4.07 grams) Struck 280-261 B.C.
Reference: HGC 9, 253; SC 520, 522-527, and 537-538
Laureate head of Apollo right.
ΒΑΣΙΛΕΩΣ / ANTIOXOY either side of tripod; anchor in exergue; monograms in field to left and right.

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In Greek and Roman mythology, Apollo, is one of the most important and diverse of the Olympian deities. The ideal of the kouros (a beardless youth), Apollo has been variously recognized as a god of light and the sun; truth and prophecy; archery; medicine and healing; music, poetry, and the arts; and more. Apollo is the son of Zeus and Leto, and has a twin sister, the chaste huntress Artemis. Apollo is known in Greek-influenced Etruscan mythology as Apulu. Apollo was worshiped in both ancient Greek and Roman religion, as well as in the modern Greco–Roman Neopaganism.

As the patron of Delphi (Pythian Apollo), Apollo was an oracular god — the prophetic deity of the Delphic Oracle. Medicine and healing were associated with Apollo, whether through the god himself or mediated through his son Asclepius, yet Apollo was also seen as a god who could bring ill-health and deadly plague as well as one who had the ability to cure. Amongst the god’s custodial charges, Apollo became associated with dominion over colonists, and as the patron defender of herds and flocks. As the leader of the Muses (Apollon Musagetes) and director of their choir, Apollo functioned as the patron god of music and poetry. Hermes created the lyre for him, and the instrument became a common attribute of Apollo. Hymns sung to Apollo were called paeans.

In Hellenistic times, especially during the third century BCE, as Apollo Helios he became identified among Greeks with Helios, god of the sun, and his sister Artemis similarly equated with Selene, goddess of the moon. In Latin texts, on the other hand, Joseph Fontenrose declared himself unable to find any conflation of Apollo with Sol among the Augustan poets of the first century, not even in the conjurations of Aeneas and Latinus in Aeneid XII (161–215). Apollo and Helios/Sol remained separate beings in literary and mythological texts until the third century CE.

A sacrificial tripod was a type of altar used by the ancient Greeks. The most famous was the Delphic tripod, on which the Pythian priestess took her seat to deliver the oracles of the deity. The seat was formed by a circular slab on the top of the tripod, on which a branch of laurel was deposited when it was unoccupied by the priestess. In this sense, by Classical times the tripod was sacred to Apollo. The mytheme of Heracles contesting with Apollo for the tripod appears in vase-paintings older than the oldest written literature. The oracle originally may have been related to the primal deity, the Earth.

Another well-known tripod was the Plataean Tripod, made from a tenth part of the spoils taken from the Persian army after the Battle of Plataea. This consisted of a golden basin, supported by a bronze serpent with three heads (or three serpents intertwined), with a list of the states that had taken part in the war inscribed on the coils of the serpent. The golden bowl was carried off by the Phocians during the Third Sacred War; the stand was removed by the emperor Constantine to Constantinople (modern Istanbul), where it still can be seen in the hippodrome, the Atmeydanı, although in damaged condition, the heads of the serpents disappeared however one is now on display at the nearby Istanbul Archaeology Museums. The inscription, however, has been restored almost entirely. Such tripods usually had three ears (rings which served as handles) and frequently had a central upright as support in addition to the three legs.

Tripods frequently are mentioned by Homer as prizes in athletic games and as complimentary gifts; in later times, highly decorated and bearing inscriptions, they served the same purpose. They also were used as dedicatory offerings to the deities, and in the dramatic contests at the Dionysia the victorious choregus (a wealthy citizen who bore the expense of equipping and training the chorus) received a crown and a tripod. He would either dedicate the tripod to some deity or set it upon the top of a marble structure erected in the form of a small circular temple in a street in Athens, called the street of tripods, from the large number of memorials of this kind. One of these, the Choragic Monument of Lysicrates, erected by him to commemorate his victory in a dramatic contest in 335 BC, still stands. The form of the victory tripod, now missing from the top of the Lysicrates monument, has been rendered variously by scholars since the eighteenth century.

The scholar Martin L. West writes that the sibyl at Delphi shows many traits of shamanistic practices, likely inherited or influenced from Central Asian practices. He cites her sitting in a cauldron on a tripod, while making her prophecies, her being in an ecstatic trance state, similar to shamans, and her utterings, unintelligible.

According to Herodotus (The Histories, I.144), the victory tripods were not to be taken from the temple sanctuary precinct, but left there for dedication.

Antiochus II Theos (Greek: Ἀντίοχος Β΄ ὁ Θεός; 286–246 BC) was a Greek king of the Hellenistic Seleucid Empire who reigned from 261 to 246 BC. He succeeded his father Antiochus I Soter in the winter of 262–61 BC. He was the younger son of Antiochus I and princess Stratonice, the daughter of Demetrius Poliorcetes.

He inherited a state of war with Ptolemaic Egypt, the “Second War“, which was fought along the coasts of Asia Minor, and the constant intrigues of petty despots and restless city-states in Asia Minor. Antiochus also made some attempt to get a footing in Thrace. During the war he was given the title Theos (Greek: Θεός, “God”), being such to the Milesians in slaying the tyrant Timarchus.

During the time Antiochus was occupied with the war against Egypt, Andragoras, his satrap in Parthia, proclaimed independence. According to Justin‘s epitome of Pompeius Trogus, in Bactria, his satrap Diodotus also revolted in 255 BC, and founded the Greco-Bactrian Kingdom, which further expanded in India in 180 BC to form the Indo-Greek Kingdom (180–1 BC). Then about 238 BC, Arsaces led a revolt of the Parthians against Andragoras, leading to the foundation of the Parthian Empire. These events would have cut off communications with India. Phylarchus relays current scandals regarding his drunken banquets and liaisons with unsuitable young men.

About this time, Antiochus made peace with Ptolemy II Philadelphus, ending the Second War. Antiochus repudiated his wife Laodice I and exiled her to Ephesus. To seal the treaty, he married Ptolemy’s daughter Berenice and received an enormous dowry.

During her stay in Ephesus, Laodice I continued numerous intrigues to become queen again. By 246 BC Antiochus had left Berenice and their infant son Antiochus, in Antioch to live again with Laodice I in Asia Minor. Laodice I took the occasion to poison Antiochus while her partisans at Antioch murdered Berenice and their infant son. Antiochus was buried in the Belevi Mausoleum.

Laodice I then proclaimed Seleucus II as King. With his cousin-wife Laodice I, Antiochus had two sons: Seleucus II Callinicus, Antiochus Hierax and three daughters: Apama, Stratonice of Cappadocia and Laodice.

Relations with India

Antiochus is mentioned in the Edicts of Ashoka, as one of the recipients of the Indian Emperor Ashoka‘s Buddhist proselytism:

“And even this conquest [preaching Buddhism] has been won by the Beloved of the Gods here and in all the borderlands, as far as six hundred yojanas (5,400-9,600 km) away, where Antiochos, king of the Yavanas [Greeks] rules, and beyond this Antiochus four kings named Ptolemy, Antigonos, Magas and Alexander rule.”

Ashoka also claims that he encouraged the development of herbal medicine, for men and animals, in the territories of the Hellenistic kings:

“Everywhere within Beloved-of-the-Gods, King Piyadasi’s [Ashoka’s] domain, and among the people beyond the borders, the Cholas, the Pandyas, the Satiyaputras, the Keralaputras, as far as Tamraparni and where the Greek king Antiochos rules, and among the kings who are neighbors of Antiochos, everywhere has Beloved-of-the-Gods, King Piyadasi, made provision for two types of medical treatment: medical treatment for humans and medical treatment for animals. Wherever medical herbs suitable for humans or animals are not available, I have had them imported and grown. Wherever medical roots or fruits are not available I have had them imported and grown. Along roads I have had wells dug and trees planted for the benefit of humans and animals.”

Seleucid Empire Σελεύκεια Seleúkeia

312 BC–63 BC ↓

The Seleucid Empire in 301 BC.

The Seleucid Empire  was a Hellenistic state ruled by the Seleucid dynasty founded by Seleucus I Nicator following the division of the empire created by Alexander the Great. Seleucus received Babylonia and, from there, expanded his dominions to include much of Alexander’s near eastern territories. At the height of its power, it included central Anatolia, the Levant, Mesopotamia, Kuwait, Persia, Afghanistan, Turkmenistan, and northwest parts of India.

The Seleucid Empire was a major center of Hellenistic culture that maintained the preeminence of Greek customs where a Greek-Macedonian political elite dominated, mostly in the urban areas. The Greek population of the cities who formed the dominant elite were reinforced by emigration from Greece. Seleucid expansion into Anatolia and Greece was abruptly halted after decisive defeats at the hands of the Roman army. Their attempts to defeat their old enemy Ptolemaic Egypt were frustrated by Roman demands. Much of the eastern part of the empire was conquered by the Parthians under Mithridates I of Parthia in the mid-2nd century BC, yet the Seleucid kings continued to rule a rump state from the Seleukid Kingdom until the invasion by Armenian king Tigranes the Great and their ultimate overthrow by the Roman general Pompey.