Franklin, John Curtis. 2016. Kinyras: The Divine Lyre. Hellenic Studies Series 70. Washington, DC: Center for Hellenic Studies. http://nrs.harvard.edu/urn-3:hul.ebook:CHS_FranklinJ.Kinyras.2016.
19. Kinyras, Kothar, and the Passage from Byblos: Kinyras, Kinnaru, and the Canaanite Shift
Lucian: Kinyras at Aphaka
This may seem a generic bid for readers’ faith, following the dubious example of Herodotos in Egypt. But it is now well established that the work, despite its whimsical tone, is rich in evidence for Syrian religious history.  The clergy of Hierapolis, and the other Syro-Levantine holy sites that Lucian visited, will have had standing repertoires of tales with which to regale and illuminate pilgrims and other tourists.  This medium would permit the persistence of quite ancient mythological elements, whether through oral or written tradition. Evidently the priests of Manbog still knew the Sumerian flood-hero Ziusudra, whom they rendered as ‘Sisythes’ and equated with the Greek Deukalion.  The tale of Stratonike and Kombabos, developed by Lucian as an embedded ‘novella’,  also has deep roots. ‘Kombabos’ must take his name from Kubaba, the Great Goddess most famously associated with nearby Karkemish, who was also interpreted as a form of Ishtar/Astarte (hence ‘Stratonike’).  Kombabos’ self-castration aetiologizes the gálloi, familiar to Classicists as priests of Kybele, but surely connected at some remove with the transgendered, lamenting gala-priests of Sumerian tradition. 
The signal for this mourning, Lucian says, was given by the nearby Adonis river—the modern Nahr ’Ibrahim which, with spring storms, washes reddish soil down from Mount Lebanon.  This phenomenon was interpreted as Adonis’ blood, though another Byblian offered a plausible natural explanation. Lucian’s investigation of the matter explains his next step, where we suddenly stumble upon Kinyras:
Kinyras and Theias
Ps.-Meliton: Kauthar at Aphaka
Cureton promptly saw that Kauthar here was analogous to Kinyras—king of both Byblos and Cyprus, father of Tammuz (corresponding to Adonis: see below), with Balthi evoking in equal measures Baalat Gebal and (as “Queen of Cyprus”) the Cypriot ‘Aphrodite’.  G. Hoffman went on in 1896 to connect Kauthar with Khousor in Philo of Byblos and Mokhos of Sidon, noting other sympathies between those figures and Kinyras, as discussed in Chapter 18.
Bar Koni, by expressing obviously cognate material in somewhat different mythological terms, guarantees that the myth was not contrived by ps.-Meliton himself. We must at least suppose an anterior source, though whether Kauthar himself was found there, or introduced by ps.-Meliton, is not immediately clear.  The specific aetiology adduced by Bar Koni, as well as his sequel on the goddess’s cult statue, seem to look beyond Byblos to a broader Mesopotamian and North Syrian religious milieu. 
Goddess, King, and Copper
The Cypro-Byblian Interface
Ritual Lamentation and the ‘Damu’ of Byblos