英文互译镜像站

Iarbas

Last updated
Iarbas
Progenitor of the Numidians
King of Gaetulia
Hiarbas.jpg
Mosaic found in North Africa depicting the legendary king of the Getulian Iarbas.
Reignc. 9th century BC
Bornc. 9th century BC
Berberⵜⴰⵎⴰⵣⵉⵖⵜ
House Numidian
Father Jupiter-Hammon
MotherGaramantian nymph

Iarbas (or Hiarbas) was a legendary Libyan/Berber figure, [1] who was mentioned by the Greek philosopher and historian Plutarch as well as in works by various Roman authors including Ovid and Virgil. The character is possibly based on a real historical king of Numidia.

In Roman mythology and Libyan mythology, Iarbas was the son of Jupiter-Hammon (Hammon was a North African god associated by the Romans with Jupiter, and known for his oracle) and a Garamantian nymph. [2] [3] Iarbas was said to have led an army across the Libyan desert, however he and his army began suffering from severe thirst. Iarbas implored for the assistance of his father Ammon for aid, the god sent him a ram (the animal of the god) and Iarbas and his army followed the ram to a location, where, the ram struck his hooves to the ground and up sprang a water source, and this is how the Libyans began attributing the animal to Amun (Libyans origin of the cult of ram worship). [3]

According to a Greek poetic fragment, in the beginning, men sprang from Mother Earth, [4] and the "Libyans say that Iarbas was the first-born, rising from the dry plains to offer first-fruits of the sweet nut of Zeus." [5] This fragment was preserved in the Refutation of All Heresies ; it was attributed to Pindar by Friedrich Wilhelm Schneidewin, and identified by Theodor Bergk as the "Hymn to Zeus Ámmon". Bergk and Tadeusz Stefan Zieliński reconstruct the poem to name Garamas instead of Iarbas. [4]

Hiarbas is sometimes placed at the origin of the genealogy of the kings of the Kingdom of Numidia. [6]

Iarbas became the king of Getulia. According to Virgil's Aeneid , he was the prince suitor for the Carthaginian queen Dido, Iarbas comments that Carthage is a city of pitiful size [7] and tells Dido how glorious the city could rise from an important marriage with him an infinitely powerful king and a son of Ammon, she however rejected his advances, he then completely drops out of the story after the rejection. [8] [9]

Variations of the story were referred to by Ovid. In Ovid's Heroides , Dido describes Iarbas as one of her suitors, [10] her own people arranged a forced marriage between her and king Iarbas so that Carthage may rise to glory [11] Aeneas would be handing her over as a captive if he should leave her she told him, [12] however Aeneas leaves her bitterly to found Rome and she takes her own life from grief of separation. In Ovid's Fasti , Iarbas and the Numidians take over Dido's land after her suicide, resulting in his capturing her palace. [13]

Macrobius, and Pompeius Trogus also tell versions of the myth; in Justin's epitome of Pompeius he is king of the Muxitani.

Silius Italicus, in his epic poem Punica borrows the name of Hiarbas for one of his characters. [14] Hiarbas is the Gately leader of the Gaetuli, Nasamones and Macae and the father of Asbyte, one of the Carthaginian leaders in the Second Punic War. [15] He traces his ancestry back to Jupiter. [16] He is killed by the Saguntine hero Murrus. [14]

Iarbas is briefly referenced in Dante's Purgatorio as owning part of the land south of Italy. [17] Iarbas is also a character in Christopher Marlowe's play Dido, Queen of Carthage . [18]

References

  1. ↑ Revue archéologique (in French). Presses universitaires de France. 1851. p. 641.
  2. ↑ Virgil Aeneid 4.198.
  3. 1 2 Revue archéologique (in French). Presses universitaires de France. 1851. p. 640.
  4. 1 2 Cook, Arthur Bernard (1914). Zeus: A Study in Ancient Religion. Vol. 1. Cambridge University Press. pp. 366–367.
  5. ↑ Greek Lyric, Volume V: The New School of Poetry and Anonymous Songs and Hymns. Loeb Classical Library. Translated by Campbell, David A. Cambridge, MA: Harvard University Press. 1993. pp. 391–393. doi:10.4159/DLCL.greek_lyric_anonymous_fragments.1993.
  6. ↑ History; Schulz, Jean-Louis; lettres, Société des gens de (1781). Histoire universelle, depuis le commencement du monde jusqu'à présent (in French). chez Moutard. p. Volume 28, Page 561. Retrieved 2025-08-14.
  7. ↑ Gildenhard, Ingo (2012). Virgil, Aeneid, 4.1–299: Latin Text, Study Questions, Commentary and Interpretative Essays. Open Book Publishers. pp. 32, 188. ISBN   978-1-909254-15-2.
  8. ↑ Virgil Aeneid 4.213–214.
  9. ↑ Kuhn, John (2024-12-10). Making Pagans: Theatrical Practice and Comparative Religion in Early Modern England. University of Pennsylvania Press. ISBN   978-1-5128-2510-7.
  10. ↑ "Book IV". www.cliffsnotes.com. Retrieved 2017-08-04.
  11. ↑ Gildenhard, Ingo (2012). Virgil, Aeneid, 4.1–299: Latin Text, Study Questions, Commentary and Interpretative Essays. Open Book Publishers. pp. 75, 188. ISBN   978-1-909254-15-2.
  12. ↑ Ovid Heroides 7.125.
  13. ↑ Ovid Fasti 3.551–554.
  14. 1 2 Martin T. Dinter, "Epitaphic Gestures in Statius and Silius Italicus", in Antony Augoustakis (ed.), Ritual and Religion in Flavian Epic (Oxford University Press, ), pp. 267–286, at 277.
  15. ↑ David J. Mattingly (1995), Tripolitania, B. T. Batsford, p. 56.
  16. ↑ Alison M. Keith, "Engendering Orientalism in Silius' Pvnica", in Antony Agoustakis (ed.), Brill's Companion to Silius Italicus (Brill, 2010), pp. 353–373, at 367.
  17. ↑ Dante Purgatorio 31.72.
  18. ↑ "Dido, Queen of Carthage | play by Marlowe and Nashe". Encyclopedia Britannica. Retrieved 2017-08-04.
This page is based on this Wikipedia article
Text is available under the CC BY-SA 4.0 license; additional terms may apply.
Images, videos and audio are available under their respective licenses.
烟雨镜像程序 干扰字符镜像 伪原创镜像站 MirrorElfR 整站下载器