TARSUS

for about five centuries Tarsus was really an Oriental city. Greek influence began again with Alexander the Great, but made very slow progress. During the fourth century Tarsus was subject to the Greek kings of Syria of the Seleucid dynasty. It continued during the third century in abject submission to them. The peace of B.C. 189 changed the position of Cilicia. Previous to that date it had been in the middle of the Seleucid territory. Now it became a frontier country. About B.C. 175-164 Tarsus was re-organized by Antiochus iv Epiphanes as an autonomous city under the name Antioch-on-the-Cydnus (cf. 2 Mac 4™'- »). it is ex-tremely probable that the exact date of this re-founda-tion was B.C. 171-170; the new name lasted only a few years. Not only Tarsus, but a number of other Cilician cities also were re-organized at this time, but Tarsus received the most honourable treatment.

Ttie population of this re-constituted Tarsus, in addi-tion to what remained of the earlier population, consisted of Dorian Greeks from Argos. That the Greek element in the population was mainly Dorian is proved by the fact that the chief magistrates bore the Dorian title damiourgos. A mythology was invented to prove that this Dorian element was much earlier. It is almost certain that, in accordance with the regular Seleucid practice, a large body of Jews also was added to the population by Antiochus. These would be in-corporated as citizens in a new tribe by themselves, to enable them to practise their own religion unhindered. There may have been some Jews resident in Tarsus as strangers, but the majority must have been citizens with full burghers' rights. St. Paul, and probably the 'kinsmen' of Ro 16'- "■ '', were citizens of Tarsus enrolled in the Jewish tribe. The later hostility of Antiochus to the ultra-Jewish party in Palestine cannot be alleged as an adequate reason against the view that he constituted, in b.o. 171-170, a large body of Jews citizens of Tarsus in a tribe by themselves. At that earlier date he regarded himself as the best friend of the Jews, and was so regarded by the more educated among themselves. As the Seleucid empire decayed, the Greek element in Tarsus became weaker, and the Asiatic spirit revived. About B.C. 83 its influence swept over Cflicia with the armies of Tigranes, king of Armenia, under whose power Tarsus fell. For about twenty years it continued under Oriental domination, till the re-organization of the East by Pompey the Great in B.C. 65-4. The Roman province Cilicia had been insti-tuted about B.C. 104 or 102, but Tarsus was not then included in it. It was established mainly to control piracy in the Levant, and included the south and east of Asia Minor, but was not sharply defined in extent. In B.C. 25 the province Galatia (wh. see) was estab-lished by Augustus, and Cilicia in the narrow sense became a mere adjunct of Syria. Tarsus was the capital even of the large province Cilicia, and remained that of the smaller under the Empire, which brought many blessings to the provinces and their cities. Experi-ence of the barbarian Tigranes caused a revulsion in favour of Hellenism, and the Tarsians were enthusiastic for the Empire, which carried on the work of Hellenism. Cassius forced them, in b.c. 43, to take his and Brutus' side against Octavian and Antony, but they returned to their former loyalty on the earliest opportunity. Tarsus was made a free city (that is, it was governed by its own laws) by Antony, who met Cleopatra here. This privilege was confirmed by Octavian in or after B.C. 31. It is likely that Pompey, Julius Cfesar, Antony, and Augustus all conferred Roman citizenship on some Tarsians, and these would take new names from their benefactors: Gnseus Pompeius from Pompey, Gains lulius from Julius Csesar or Augustus, Marcus Antonius from Antony. The Roman administration probably trusted more to the Jewish than to the Greek element. The latter was capricious, and was restrained by the Stoic Atheno-dorus, a Tarsian, who had the influence of Augustus behind

TAW

him. The Oriental element seems to have thus become more assertive, and about a.d. 100 it was predominant. This Athenodorus lived from about b.c 74 till a.d. 7. He was a Stoic philosopher, distinguished for his lectures and writings. He gained a great and noble influence over Augustus, who was his pupil, and he remained in Rome from b.c. 45 till b.c. 15 as his adviser; in the latter year he retired to Tarsus. There he attempted by persuasion to reform local politics; but, being unsuccess-ful, he used the authority granted him by Augustus, and banished the more corrupt of the politicians. A property qualification was now required for possession of the citizenship. (Among these citizens the Roman citizens formed an aristocracy.) Athenodorus was succeeded by Nestor, an Academic philosopher (still living a.d. 19). These men had influence also in the university, which was more closely connected with the city than in modern times. A new lecturer had to be recognized by some competent body. There was a great enthusiasm in Tarsus and neighbourhood for learning and philosophy, and in this respect the city was unequalled in Greece. It was here that St. Paul learned sympathy with athletics, and tolerance for the good elements in pagan religion. The principal deity of Tarsus corresponded to the Greek Zeus: he is the old Anatolian deity, giver of corn and wine. There was also a working Anatolian divinity, who was identified with Heracles, subordinate to the other. The former is represented as sitting on a chair, with left hand resting on a sceptre, and the right holding corn or grapes. The other stands on a lion, wears bow-case and sword, and holds a branch or flower in his right hand, a battleaxe in his left. Sometimes he Is represented within a portable shrine. A. SoniEE.

TABTAK. — An idol introduced by the Avvites into Samaria when Sargon of Assyria transported them thither (2 K 17"). This deity is mentioned along with another called Nibhaz, and, according to the Babylonian Talmud, was worshipped in the form of an ass. In Assyro-Babylonian mythology no such deity is -at present provable; moreover, the geographical position of the Avvites is uncertain, and their city may have been in one of the western States of Asia. The Greek text 'A' replaces Tartak by Naibas, but this may be merely a corruption of Nibhaz.

T. G. Pinches.

TARTAN. — The title borne by two Assyr. officers, one of whom was sent by Sargon to Ashdod (Is 20'), while the other, with the Rab-saris and the Rab-shakeh, was sent by Sennacherib to demand from Hezekiah the surrender of Jerusalem (2 K 18"). The word is a transcription in Heb. of the Assyr. tartanu or turtanu, the title borne by the commander-in-chief of the army.

L. W. Kino.

TASSEL.— See Fringes.

TATTENAI.— The name of the governor of Ccele-Syria and Phoenicia under Darius Hystaspis (Ezr S'- ' 6'- "). He is called in 1 Es 6'- '• " ("^ 7' Sisinnea, which is simply a reproduction in Greek of a Persian name Thithinaia (orig. ThaChanaial) , with aspirated t.

TAVERNEB'S BIBLE.— See English Versions, § 21.

TAVERNS, THREE (Latin Tres Tabernw).—A. name of uncertain origin, which might be translated 'three shops' or 'three huts.' It was a station on the Appian Road (built b.c. 321) which went from Rome to the S. along the west coast. This was the principal road for all travellers to or from the S. and E., except those who embarked at Ostia at the mouth of the Tiber. The village was about 33 Roman miles from Rome, and to this point many Christians walked, or drove, to meet St. Paul on his arrival in Italy from the E. (Ac 28").

A. SOUTEE.

TAW. — The twenty-second letter of the Heb. alphabet, and as such employed in the 119th Psalm to designate the 22nd part, each verse of which begins with this letter.