[1185] Philostr. _Vit. Apoll._ XIV. 151. Dr Deubner (_de Incubat._ p.

11) notes that ἐφίστασθαι is the regular word used for sudden divine

apparitions.

[1186] Conon, _Narr._ XLV. The narrative concludes thus: λαβόντες οὖν

(τὴν κεφαλὴν) ὑπὸ σήματι μεγάλῳ θάπτουσι, τέμενος αὐτῷ περιείρξαντες, ὃ

τέως μὲν ἡρῷον ἦν, ὕστερον δ’ ἐξενίκησεν ἱερὸν εἶναι· θυσίαις τε γὰρ καὶ

ὅσοις ἄλλοις θεοὶ τιμῶνται γεραίρεται· ἔστι δὲ γυναιξὶ παντελῶς ἄβατον.

[1187] Ael. _V.H._ XII. 8.

[1188] Phleg. _Mirab._ III. It is possible that the trait of the severed

head was borrowed from the ritual of Adonis at Byblos. See C. Fries. _N.

Jahrb. Kl. Alt._ VI. 1903, Heft 1.

[1189] Strab. VII. frgs. 17, 18 and 19.

[1190] P. IX. 30. 12.

[1191] The worship of Eros by the Lycomids will be discussed later (p.

644).

[1192] Ar. _Ran._ 1032.

[1193] S. August. _de civit. dei_ XVIII. 14: Verum isti theologi non pro

diis culti sunt quamvis Orpheum nescio quomodo inferiis sacris praeficere

soleat civitas impiorum.

[1194] Athen. XIV. 32 § 632.

[1195] P. X. 7. 2.

[1196] [Eur.] _Rhes._ 941.

[1197] Herod. VII. 6.

[1198] Tat. _adv. Graec._ XLI. 271 τὰ ὑπ’ αὐτοῦ ἐπιφερόμενά φασιν ὑπὸ

Ὀνομακρίτου τοῦ Ἀθηναίου συντετάχθαι.

[1199] Clem. Al. _Str._ I. 332 Ὀνομάκριτος οὗ τὰ εἰς Ὀρφέα φερόμενα

λέγεται εἶναι κατὰ τὴν τῶν Πεισιστρατιδῶν ἀρχὴν περὶ τὴν πεντηκοστὴν

Ὀλυμπιάδα.

[1200] P. VIII. 37. 5.

[1201] Plato _Phaed._ p. 69 C εἰσὶ γὰρ δὴ φασὶν οἱ περὶ τὰς τελετὰς

ναρθηκοφόροι μὲν πολλοί, Βάκχοι δέ τε παῦροι. Olympiod. ad loc. παρῳδεῖ

πανταχοῦ τὰ τοῦ Ὀρφέως, διὸ καὶ στίχον αὐτοῦ φησί·

Πολλοὶ μὲν ναρθηκοφόροι, παῦροι δέ τε Βάκχοι.

ναρθηκοφόρους οὐ μὴν Βάκχους τοὺς πολιτικοὺς καλῶν Βάκχους δὲ τοὺς

καθαρτικούς.

[1202] Published by Dr Sam. Wide, _A. Mitt._ XIX. (1894), p. 248;

discussed by Dr Ernst Maass, _Orpheus_ (1895); see Dr Erwin Rohde,

_Kleine Schriften_, p. 293.

Line 63 οὐδενὶ δὲ ἐξέσται ἐν τῆι στιβάδι οὔτε ἆισαι | οὔτε θορυβῆσαι οὔτε

κροτῆσαι μετὰ δὲ | πάσης εὐκοσμίας καὶ ἡσυχίας τοὺς μερισ|μοὺς λέγειν καὶ

ποιεῖν προστάσσοντος | τοῦ ἱερέως ἢ τοῦ ἀρχιβάκχου.

Line 135 εὔκοσμος δὲ κληρούσθω ἢ καθισ|τάσθω ὑπὸ τοῦ ἱερέως ἐπιφέρων τῶι

ἀκοσ|μοῦντι ἢ θορυβοῦντι τὸν θύρσον τοῦ θε|οῦ ὧι δὲ ἂν παρατεθῆι ὁ θύρσος

ἐπικρεί|ναντος τοῦ ἱερέως ἢ τοῦ ἀρχιβάκχου | ἐξερχέσθω τοῦ ἑστιατορείου.

ἐὰν δὲ ἀ|πειθῆι αἱρέτωσαν αὐτὸν ἔξω τοῦ πυλῶ|νος οἱ κατασταθησόμενοι

ὑπὸ τῶν | ἱερέων ἵπποι, καὶ ἔστω ὑπεύθυνος | τοῖς περὶ τῶν μαχομένων

προστεί|μοις.

[1203] Pind. _Ol._ V. 24.

[1204] _Isth._ IV. 14.

[1205] _Pyth._ II. 34.

[1206] Pind. _Pyth._ III. 59.

[1207] _Isth._ VI. 36.

[1208] _Ol._ XIII. 92.

[1209] Soph. _Oed. Col._ 607, trans. Mr Gilbert Murray.

[1210] Ar. _Ran._ 849; see Nauck ad loc.

[1211] The restoration attempted by Dr Körte (_Die Kreter des Euripides_,

Aufsätze Ernst Curtius gewidmet, p. 197), on evidence drawn from Etruscan

urns, seems to me quite uncertain.

[1212] Eur. frg. 475 ap. Porph. _De Abst._ IV. 19, trans. Mr Gilbert

Murray.

[1213] Mr Murray translates the MS. reading:

μύστης γενόμην

καὶ νυκτιπόλου Ζαγρέως βροντὰς

τάς τ’ ὠμοφάγους δαῖτας τελέσας.

For βροντὰς Dr Diels would read βούτας, i.e. βουκόλος. (See Dieterich,

_De Hymnis Orphicis_, p. 11, and cf. Eur. frg. 203.) This emendation

seems to me probable, but as both MS. readings and all suggested

emendations are uncertain I have based no argument on the word βροντάς.

[1214] _v._ 10 Διὸς Ἰδαίου μύστης γενόμην.

[1215] Eur. frg. 904 ap. Clem. Al. _Strom._ V. p. 688.

[1216] Ap. _Etym. Gud._ p. 227. The lexicographers explain the title as

meaning mighty hunter, but in the ritual Zagreus is more hunted than

hunter.

[1217] Plut. _de Ei_ IX. Διόνυσον δὲ καὶ Ζαγρέα καὶ Νυκτέλιον καὶ

Ἰσοδαίτην αὐτὸν ὀνομάζουσι. Taking the three ritual titles in conjunction

it seems almost certain that Ἰσοδαίτης refers to the ὠμόφαγοι δαῖτες of

the Zagreus ritual shared alike by all mystics.

[1218] _v._ 11 τάς τ’ ὠμοφάγους δαῖτας τελέσας.

[1219] Eur. frg. 476 καὶ ταυροδέτῳ κόλλῃ κραθεῖσ’.

[1220] A. Evans, _Annual of British School at Athens_, vol. VII. p. 18,

fig. 7 _a_.

[1221] D. Hogarth, _J.H.S._ vol. XXII. 1902, p. 76 and plates VI.-IX.

[1222] _Op. cit._ nos. 17-18, and _Ann. B.S.A._ VII. fig. 45.

[1223] See supr. p. 452.

[1224] Plut. _de defect. orac._ XIV.

[1225] Clem. Al. _Protr._ II. 12 Διόνυσον μαινόλην ὀργιάζουσι Βάκχοι

ὠμοφαγίᾳ τὴν ἱερομηνίαν (? ἱερομανίαν) ἄγοντες καὶ τελέσκουσι τὰς

κρεανομίας τῶν φόνων ἀνεστεμμένοι τοῖς ὄφεσιν, ἐπολολύζοντες Εὔαν κτλ.;

and again speaking of the analogous ceremonies of the Korybants Clement

(_Protr._ II. 6) says: καὶ ταῦτ’ ἔστι τὰ μυστήρια, συνελόντι φάναι, φόνοι

καὶ τάφοι.

[1226] Clem. Al. _Protr._ II. 17 τὰ γὰρ Διονύσου μυστήρια τέλεον

ἀπάνθρωπα, ὃν εἰσέτι παῖδα ὄντα ἐνόπλῳ κινήσει περιχορευόντων Κουρήτων

δόλῳ δὲ ὑποδύντων Τιτάνων ἀπατήσαντες παιδαριώδεσιν ἀθύρμασιν οὗτοι δὴ οἱ

Τιτᾶνες διέσπασαν ἔτι νηπίαχον ὄντα ὡς ὁ τῆς τελετῆς ποιητὴς Ὀρφεύς φησιν

ὁ Θρᾴκιος: and _Protr._ XII. 119 referring to the _Bacchae_ he speaks of

the Maenads as αἱ δύσαγνον κρεανομίαν μυούμεναι.

[1227] Arnob. V. 19 atque _vos plenos Dei numine ac majestate docentes_

caprorum reclamantium viscera cruentatis oribus dissipatis: the words in

italics shew that Arnobius understood the real gist of the rite.

[1228] Porphyr. _De Abst._ II. 55 ἔθυον δὲ καὶ ἐν Χίῳ τῷ Ὠμαδίῳ Διονύσῳ

ἄνθρωπον διασπῶντες καὶ ἐν Τενέδῳ ὥς φησιν Εὔελπις ὁ Καρύστιος.

[1229] Ap. Porphyr. _De Abst._ II. 56. Clement (_Protr._ III. 4) says,

citing as his authority the _Nostoi_ of Antikleides, that this human

sacrifice was offered by the Lyctii, a Cretan tribe.

[1230] Firmicus Maternus _de err. profan._ relig. c. 6 Cretenses, ut

furentis tyranni saevitiam mitigarent, festos funeris dies statuunt et

annuum sacrum trieterica consecratione componunt, omnia per ordinem

facientes, quae puer moriens aut fecit aut passus est. Vivum laniant

dentibus taurum, crudeles epulas annuis commemorationibus excitantes et

per secreta silvarum clamoribus dissonis ejulantes fingunt animi furentis

insaniam ut illud facinus non per fraudem factum sed per insaniam

crederetur.

[1231] If any one finds the tearing of the bull with the teeth a hard

saying, he may be reassured by the statement of Nonnus (_Dionys._ VI.

205) that the bull-shaped Dionysos was cut in little bits _by a knife_,

which would greatly facilitate matters:

ἀμοιβαίῃ δὲ φονῆες

ταυροφυῆ Διόνυσον ἐμιστύλλοντο μαχαίρῃ.

[1232] _Nili opera_, Narrat. III. 28, Migne, Patrol. LXXIX. I owe this

reference to Nilus to Prof. Robertson Smith’s _Religion of the Semites_

p. 320, but as the passage is of cardinal importance in relation to the

account of Firmicus I have substituted a translation for his summary.

[1233] Porphyr. _De Abst._ II. 48.

[1234] One of the titles of Dionysos, i.e. Eiraphiotes, is as Mr R.

A. Neil has pointed out the etymological equivalent of the Sanscrit

_varsabha_, _bull_: see _Golden Bough_, 2nd edit. vol. II. p. 164.

[1235] Ar. _Ran._ 355 μηδὲ Κρατίνου τοῦ ταυροφάγου γλώττης Βακχεῖ’

ἐτελέσθη, trans. Rogers.

[1236] Plut. _Vit. Them._ XIII. In this same way a legend grew up and was

accredited by Neanthes, the Cyzicene historian, that when Epimenides was

‘purifying Attica by human blood’ a youth, Kratinos, offered himself as

a willing sacrifice. But how apocryphal such stories may be is owned by

Athenaeus himself (XIII. 78 § 602), who adds after his narrative that he

is aware that the whole story was said by Polemon to have been a fiction.

[1237] Published and discussed in relation to the myth of Zagreus by Mr

Cecil Smith, _J.H.S._, 1890, p. 343.

[1238] Ael. _N.A._ XII. 34 λίθοις βάλλεται τῇ ὁσίᾳ. ὁσία is the regular

word for a _mystic_ rite, cf. _Hom. Hymn. ad Cer._ 211 ὁσίης ἐπέβη.

[1239] See supra, p. 113.

[1240] Diod. Sic. V. 75. 4.

[1241] The scattered sources for the Zagreus myth are given in full in

Abel’s _Orphica_ (p. 230 ff.). They appear to be all based on a lost poem

or poems attributed to Orpheus of which Clement in the passage already

discussed (p. 484) quotes two lines: ὡς ὁ τῆς τελετῆς ποιητὴς Ὀρφεύς

φησιν ὁ Θρᾴκιος·

κῶνος καὶ ῥόμβος καὶ παίγνια καμπεσίγυια

μῆλά τε χρύσεα καλὰ παρ’ Ἑσπερίδων λιγυφώνων,

and the scholiast on the passage observes (Dind. I. p. 433) ὠμὰ γὰρ

ἤσθιον κρέα οἱ μυούμενοι Διονύσῳ, δεῖγμα τοῦτο τελούμενοι τοῦ σπαραγμοῦ

ὃν ὑπέστη Διόνυσος ὑπὸ Τιτάνων.

[1242] Among these sacred objects which cannot be discussed in detail

here perhaps the most interesting was the rhombos or bull-roarer still

in use among savage tribes, on the significance of which fresh light has

recently been thrown by Dr Frazer in his paper ‘On some ceremonies of the

Central Australian Tribes.’ Melbourne 1900.

[1243] Nonnus may have based his poem on the Βασσαρικά of Dionysius, to

which it seems possible that the fragments recently discovered of an

epic poem dealing with Bacchic subjects belong. These fragments contain

a curious account of the slaying and eating of a human victim disguised

as a stag. See Mr Kenyon in Herwerden’s _Album Gratulatorium_ and Dr

Ludwich, ‘Das Papyros-Fragment eines Dionysos-Epos’ (_Berl. Philolog.

Wochenschrift_, Jan. 3, 1903, p. 27).

[1244] Nonn. _Dionys._ XXVII. 228

ἐλευκαίνοντο δὲ γύψῳ

μυστιπόλῳ

and see XXVII. 204, XXIX. 274, XXXIV. 144, XLVII. 732. Cf. also the

disguise of the Phocians described by Herodotus (VIII. 27).

[1245] Harpocrat. s.v. ἀπομάττων.

[1246] Dem. _de Coron._ § 259.

[1247] Eustath. ad _Il._ II. 735 § 332 τίτανον δὲ κυρίως τὴν κονίαν

φαμέν, τὸ ἰδιωτικῶς λεγόμενον ἄσβεστον τὸ ἐν λίθοις κεκαυμένοις χνοῶδες

λευκόν. ἐκλήθη δὲ οὕτως ἀπὸ τῶν μυθικῶν Τιτάνων οὓς ὁ τοῦ μύθου Ζεὺς

κεραυνοῖς βαλὼν κατέφρυγε. δι’ αὐτοὺς γὰρ καὶ τὸ ἐξ ἄγαν πολλῆς καύσεως

καὶ ὡς οἷον εἰπεῖν τιτανώδους διατρυφθὲν ἐν λίθοις λεπτὸν τίτανος

ὠνομάσθη, οἷα ποίνης τινὸς Τιτανικῆς γενομένης καὶ ἐν αὐτῷ. οἱ δὲ παλαιοί

φασι τίτανος κόνις γύψος, and see Eustath. 1676 where a child who sees

snow for the first time is said to have mistaken it for τίτανος.

[1248] Since writing the above I find that my explanation of the Titans

has been anticipated by Dr Dieterich, _Rh. Mus._ 1893, p. 280. His high

authority is a welcome confirmation of my view.

[1249] P. VIII. 37. 5.

[1250] Ταῦρος δράκοντος καὶ δράκων ταύρου πατήρ, frg. ap. Clem. Al.

_Protr._ I. 2. 12. What was made of such a reverent mystic dogma by the

unsavoury minds of Christian fathers can be read by the curious.

[1251] M. Salomon Reinach, who has done so much for the elucidation of

Orphism, has shown that the Celts held in honour and depicted on their

monuments a _horned snake_. Such a conception would keep up the confusion

of bull and snake. He believes the original form of Zagreus to have been

that of a horned snake. The point is an interesting one and is evidence

of Northern elements in Orphic as well as Dionysiac conceptions, see

_Rev. Arch._ 1899, vol. XXXV. p. 210, S. Reinach, ‘Zagreus le serpent

cornu.’

[1252] _v._ 12 μητρί τ’ ὀρείᾳ δᾷδας ἀνασχών. In the recently discovered

fragment of Timotheos (_v._ 135) it is to the ‘Mountain Mother’ that the

drowning sailor would pray:

εἰ δυνατὰ πρὸς μελαμπεταλο-

χίτωνα Ματρὸς οὐρεί-

ας δεσπόσυνα γόνατα πεσεῖν....

See Timotheos, _Die Perser_, Wilamowitz-Moellendorff, 1903.

[1253] Published and discussed by the discoverer Mr Evans in the _Annual

of the British School at Athens_, vol. VII. 1900-1901, p. 29, fig. 9.

The enlargement (3/1) here reproduced from the _Annual_ is based on a

restoration, but a perfectly certain one. A series of clay fragments

impressed by the same seal, but not from the same impression, were found

in a deposit of burnt wood. The various fragments overlapped sufficiently

for certain reconstruction. When I first saw a drawing of the seal I

was inclined to think it was ‘too good to be true,’ but by Mr Evans’

kindness I was allowed while at Crete to examine the original fragments

and am satisfied that the reconstruction is correct. We owe the most

important monument of Mycenaean religion to the highly trained eye and

extraordinarily acute perception of the excavator.

[1254]

καὶ Κουρήτων

βάκχος ἐκλήθην ὁσιωθείς.

The word ὁσιωθείς is rendered ‘Set Free’ by Mr Murray in his translation

for reasons explained later, p. 504.

[1255] Hes. frg. CXXIX. ap. Strab. X. p. 323.

[1256] Diod. V. 66.

[1257] Plut. _Q. Gr._ IX. Τίς ὁ παρὰ Δελφοῖς Ὁσιωτὴρ καὶ διὰ τί Βύσιον

ἕνα τῶν μηνῶν καλοῦσιν; Ὁσιωτῆρα μὲν καλοῦσι τὸ θυόμενον ἱερεῖον, ὅταν

Ὅσιος ἀποδειχθῇ, πέντε δέ εἰσιν ὅσιοι διὰ βίον καὶ τὰ πολλὰ μετὰ τῶν

προφητῶν δρῶσιν οὗτοι καὶ συνιερουργοῦσιν, ἅτε γεγονέναι δοκοῦντες ἀπὸ

Δευκαλίωνος. Stephanos comments ‘mendose ut videtur pro τὸν θυόμενον,

accipiendo sc. θυόμενον active pro θύοντα.... Recte autem habet τὸ si

quidem Ὁσιωτὴρ (ταῦρος) est Hostia quae immolatur.’

[1258] Plut. _de Defect. Orac._ XLIX. οἱ γὰρ ἱερεῖς καὶ θύειν φασὶ τὸ

ἱερεῖον κτλ.

[1259] Plut. _de Defect. Orac._ LI.

[1260] Nikitsky, _Delphisch-Epigraphische Studien_ p. 145, points out

that in inscriptions two hereditary families of priests are traceable;

these he thinks may correspond with the προφῆται or utterers whom he

holds to be Apolline and the ὅσιοι who are manifestly Dionysiac. His book

is in Russian, and I only know it at second hand.

[1261] Plut. _de Is. et Os._ XXXV. and see p. 441. Had the treatise by

Socrates περὶ Ὁσίων which Plutarch refers to been preserved, we should

have been informed.

[1262] Lyc. _Al._ 207 and schol. ad loc. ταῦρος δὲ ὁ Διόνυσος ... ὅτι ἐν

παραβύστῳ τὰ μυστήρια ἐτελεῖτο τῷ Διονύσῳ.

[1263] C. T. Newton, _Discoveries at Cnidos_ p. 735 and Insc. 88, 83 etc.

[1264] Plat. _Legg._ 873 B, schol. ad loc. ἀφοσιούτω* καθαιρέτω, ὡς

νῦν, ἢ ἀπαρχὰς προσαγέτω, ἢ τιμάτω, ἢ τὴν ἐπὶ θανάτῳ ἀποδιδότω τιμήν, ἢ

πληροφορείτω. I owe the reference to this interesting passage to Mr F. M.

Cornford. I am not sure what the scholiast means by the post-classical

word πληροφορέω; the passive means in the New Testament ‘to have full

assurance’ of faith and the like. It may point to the final stage of

initiation.

[1265] Suidas s.v. ὅσιος, ὅσιον χωρίον.

[1266] Plut. _Vit. Rom._ 28.

[1267] Lucian, _Lexiphan._ 10.

[1268] Plut. _de Is. et Os._ LXI. ὁ Ὄσιρις ἐκ τοῦ ὁσίου καὶ ἱεροῦ τοὔνομα

μεμιγμένον ἔσχηκε· κοινὸς γάρ ἐστι τῶν ἐν οὐρανῷ καὶ τῶν ἐν ᾅδου λόγος.

ὧν τὰ μὲν ἱερὰ τὰ δὲ ὅσια τοῖς παλαιοῖς <ἔθος?> ἦν προσαγορεύειν. It is

practically certain that τὰ μέν refers to the first mentioned class, i.e.

τὰ ἐν οὐρανῷ.

[1269] Iambl. _Vit. Pythag._ 58 χαρακτὴρ παλαιότροπος ... ἀρχαιοτρόπου δὲ

καὶ παλαιοῦ πίνου.

[1270] Plat. _Gorg._ p. 507 B.

[1271] Soph. _Ant._ 74.

[1272] Hes. _Theog._ 901.

[1273] Eur. _Bacch._ 991 ἴτω Δίκα φανερὸς ἴτω ξιφηφόρος.

[1274] Dem. _c. Aristogeit._ XXV. 11.

[1275] _Orph. Hymn._ LXII.

[1276] Eur. _Bacch._ 370 Ὁσία πότνα θεῶν. It is worth noting in

connection with the Ὁσία of Euripides, that on tomb-inscriptions in

Phrygia, and so far as at present known only there, dedications occur to

a divinity bearing the titles ὅσιος καὶ δίκαιος. These inscriptions are

of Roman date, and it is usual to refer them to Mithras worship, but,

found as they are in Phrygia, the home of the Bacchants, it is possible,

I think, that they may indicate an old tradition of Cybele worship. See

Roscher s.v. Hosios.

[1277]

πάλλευκα δ’ ἔχων εἵματα φεύγω

γένεσίν τε βροτῶν καὶ νεκροθήκης

οὐ χριμπτόμενος, τήν τ’ ἐμψύχων

βρῶσιν ἐδεστῶν πεφύλαγμαι.

[1278] Diog. Laert. _Vit. Pyth._ 19 § 33.

[1279] Plat. _Legg._ VI. p. 782.

[1280] Soph. frg. 464, ap. Porphyr. _de Abst._ II. p. 134.

[1281] Schol. ad Soph. _Oed. Col._ 100.

[1282] Philoch. frg. 30, ap. Schol. ad Soph. _Oed. Col._ 99.

[1283] Plut. _de tuend. sanit._ XVII.

[1284] Plut. _de cohibend. ir._ XVI. sub fin.

[1285] Soph. _Oed. Col._ 100, νήφων ἀοίνοις, and schol. ad loc.

[1286] Diog. Laert. _Vit. Pythag._ XV., and see p. 91.

[1287] _Hom. Hymn. ad Cer._ 205-210

δεξαμένη δ’ ὁσίης ἐπέβη πολυπότνια Δηώ.

[1288] Porphyr. _de Abst._ II. 4 and I. 31.

[1289] Maeterlinck, _Le Temple enseveli_, p. 188.

[1290] Eur. _Hipp._ 952.

[1291] Ar. _Nub._ 223 ff. That this scene is in intent a parody of Orphic

ceremonial was first observed by Dr Dieterich, _Rh. Mus._ 1893, p. 275.

[1292] Ar. _Nub._ 259

ΣΤ. εἶτα δὴ τί κερδανῶ;

ΣΩ. λέγειν γενήσει τρῖμμα, κρόταλον, παιπάλη.

ἀλλ’ ἔχ’ ἀτρεμί.

ΣΤ. μὰ τὸν Δί’ οὐ ψεύσει γέ με·

καταπαττόμενος γὰρ παιπάλη γενήσομαι.

[1293] Schol. ad Ar. _Nub._ 260 ταῦτα μὲν λέγων ὁ Σωκράτης λίθους

περιτρίβων πωρίνους καὶ κρούων πρὸς ἀλλήλους συναγαγὼν τὰ ἀπὸ τούτων

θραύσματα βάλλει τὸν πρεσβύτην αὐτοῖς καθάπερ τὰ ἱερεῖα ταῖς οὐλαῖς οἱ

θύοντες.

[1294] Dio Chrysost. _Or._ XII. 387 εἰώθασιν ἐν τῷ καλουμένῳ θρονισμῷ

καθίσαντες τοὺς μυουμένους οἱ τελοῦντες κύκλῳ περιχορεύειν.

[1295] Plat. _Euthyd._ 277 D.

[1296] Aether, air and whirlwind frequently appear in the Orphic

fragments preserved to us, e.g. Damasc. _Quaest. de primis princ._ p. 147

καὶ γὰρ Ὀρφεύς·

ἔπειτα δ’ ἔτευξε μέγας Χρόνος αἰθέρι δίῳ

ὠεὸν ἀργύρεον,

and in the fragment of a hymn to the Sun preserved by Macrobius _Sat._ I.

23. 22. Solem esse omnia et Orpheus testatur his versibus:

κέκλυθι τηλεπόρου δίνης ἑλικαυγέα κύκλον

οὐρανίαις στροφάλιγξι περίδρομον αἰὲν ἑλίσσων

ἀγλαὲ Ζεῦ Διόνυσε, πάτερ πόντου, πάτερ αἴης,

Ἥλιε παγγενέτωρ παναίολε χρυσεοφεγγές,

words which might have been sung by Sokrates in his basket.

[1297] Theoph. _Char._ XXVIII.

[1298] Plut. _de Superstit._ XII. τῆς δεισιδαιμονίας ἔργα καὶ πάθη

καταγέλαστα καὶ ῥήματα καὶ κινήματα καὶ γοητεῖαι καὶ μαγεῖαι καὶ

περιδρομαὶ καὶ τυμπανισμοὶ καὶ ἀκάθαρτοι μὲν καθαρμοί, ῥυπαραὶ δὲ

ἁγνεῖαι, βάρβαροι δὲ καὶ παράνομοι πρὸς ἱεροῖς κολασμοὶ καὶ προπηλακισμοί.

[1299] Plut. _de Superstit._ VII.

[1300] Diog. Laert. _Vit. Pyth._ XIX.

[1301] Heracleit. frg. 130, Bywater, καθαίρονται δὲ αἵματι μιαινόμενοι

ὥσπερ ἂν εἴ τις ἐς πηλὸν ἐμβὰς πηλῷ ἀπονίζοιτο.

[1302] Plato, _Rep._ 364 B.

[1303] Munich Glyptothek, No. 601. Schreiber, _Hell. Reliefbilder_, Taf.

80 A.

[1304] Soph. frg. 724

στατοῖς

λίκνοισι προστρέπεσθε.

[1305] I have already discussed the _liknon_ in connection with the

fragment of Sophocles in the _Classical Review_, vol. VIII. p. 270.

In the Thorwaldsen collection at Copenhagen there is a relief closely

analogous to that in fig. 148. A _liknon_ is erected on a column: above

it appears a large goat’s head, see Schreiber, _Reliefbilder_, Taf. CXI.

1.

[1306] Baumeister, _Denkmäler_ p. 449, fig. 496. Campana _op. plast._ 45.

An almost identical relief on a ‘Campana’ terracotta is in the Kestner

Museum at Hanover.

[1307] Helbig, _Museo delle Therme_, no. 1122. Fig. 150 is drawn from a

photograph.

[1308] Since the above was written and the drawing in fig. 150 made,

I have examined the original, and find that the obscure object _is_ a

_liknon_; the main outline and even the handle can be clearly made out.

[1309] Duchesne, _Origines du culte chrétien_ p. 416.

[1310] Plut. _Q.R._ X.

[1311] Festus, p. 379.

[1312] Eur. _Alc._ 1144. The ritual word ἀφαγνίσηται, disenhallowed,

marks the primitive meaning, getting rid of the pollution of the dead; it

is a form of ἀποτροπή.

[1313] For the whole subject see ‘Le voile d’oblation,’ S. Reinach, Acad.

des Inscriptions, _C.R._ 1897, p. 644.

[1314] Hesych. s.v.

[1315] Baumeister, _Denkmäler_ vol. I. p. 680, fig. 741.

[1316] _Hom. Hymn. Merc._ 150.

[1317] _Cat._ 31. Pashley, _Travels in Crete_, 1837, vol. I. p. 37. A

very similar representation of Liknites carried by two Satyrs occurs

on a sarcophagus in the Naples Museum. Dr Hans Graeven kindly pointed

out to me a majolica plate in the Kestner Museum at Hanover on which

oddly enough exactly the same scene occurs. Clearly it is a copy from an

ancient sarcophagus. The only addition is that the group stands against

the background of a mediaeval landscape.

[1318] S. Reinach, _Revue Arch._ 1900, vol. XXXVI. p. 87. The vase has

been more fully interpreted by Dr Svoronos, _Journal d’Archéologie et

Numismatique_, 1901, p. 387.

[1319] The birth of Brimos is discussed later (p. 549).

[1320] _B.M. Cat._ E 183. _Myth. and Mon. Ancient Athens_, p. liii, fig.

9.

[1321] Verg. _Georg._ I. 165

Virgea praeterea Celei vilisque supellex,

Arbuteae crates, et mystica vannus Iacchi.

Serv. ad loc. Id est cribrum areale. _Mystica_ autem _Iacchi_ ideo ait

quod Liberi Patris sacra ad purgationem animae pertinebant: et sic

homines ejus Mysteriis purgabantur, sicut vannis frumenta purgantur.

Hinc est quod dicitur Osiridis membra a Typhone dilaniata Isis cribro

superposuisse: nam idem est Liber Pater in cujus Mysteriis _vannus_ est:

quia ut diximus animas purgat. Unde et Liber ab eo quod liberet dictus,

quem Orpheus a gigantibus dicit esse discerptum. Nonnulli Liberum Patrem

apud Graecos Λικνίτην dici adferunt; _vannus_ autem apud eos λίκνον

nuncupatur; ubi deinde positus esse dicitur postquam est utero matris

editus. Alii mysticam sic accipiunt ut vannum vas vimineum latum dicant,

in quod ipsi propter capacitatem congerere rustici primitias frugum

soleant et Libero et Liberae sacrum facere. Inde _mystica_.

[1322] Mr Andrew Lang (_Custom and Myth_ p. 36) conjectures that the

‘use of the _mystica vannus Iacchi_ was a mode of raising a sacred wind

analogous to that employed by whirlers of the tundun or bull-roarer’; but

with his accustomed frankness Mr Lang owns that like Servius he is ‘only

guessing.’

[1323] For the full discussion of this subject I may refer to a paper I

hope shortly to publish in the _Journal of Hellenic Studies_, 1903.

[1324] Hom. _Od._ XI. 127

ὁππότε κεν δή τοι ξυμβλήμενος ἄλλος ὁδίτης

φήῃ ἀθηρηλοιγὸν ἔχειν ἀνὰ φαιδίμῳ ὤμῳ

καὶ τότε δὴ γαίῃ πήξας εὐῆρες ἐρετμὸν κτλ.

In the _Odysseus Acanthoplex_ of Sophocles the winnowing fan was called

by another of these descriptive epithets. Eustathius has preserved the

line

ὤμοις ἀθηρόβρωτον ὄργανον φέρων.

That it was understood to be simply the πτύον is clear from Porphyry

(_De antr. nymph._ 35) ... ὡς πτύον ἡγεῖσθαι εἶναι τὴν κώπην. Eustathius

(§ 1675) pertinently observes πλάτη γὰρ θαλασσία τὸ ἐρετμὸν καὶ πλάτη

χερσαία τὸ πτύον.

[1325] Odysseus is figured on gems with a broad-bladed oar, see

Inghirami, _Galleria Omerica_ III., Harrison, _Myths of the Odyssey_, pl.

30.

[1326] Hom. _Il._ V. 499.

[1327] Hom. _Il._ XIII. 588

ὡς δ’ ὅτ’ ἀπὸ πλατέος πτυόφιν μεγάλην κατ’ ἀλωὴν

θρῴσκωσιν κύαμοι μελανόχροες ἢ ἐρέβινθοι

πνοιῇ ὑπὸ λιγυρῇ καὶ λικμητῆρος ἐρωῇ.

[1328] Aesch. frg. 194, ap. Athen. IX. § 394.

[1329] Theocr. _Id._ VII. 155

ἇς ἐπὶ σωρῷ

αὖθις ἐγὼ πάξαιμι μέγα πτύον.

Cf. πήξας εὐῆρες ἐρετμόν of the oar of Odysseus. The scholiast

on Theocritus says ὅταν δὲ λικμῶνται καὶ σωρεύωσι τὸν πυρὸν κατὰ

μέσον πηγνύουσι τὸ πτύον καὶ τὴν θρινάκην κατέθεντο. For the modern

representative of the θρῖναξ still used in Crete I may refer to my

article in the _Hellenic Journal_, 1903, part I.

[1330] _Anthol. Palat._ VI. 165.

[1331] πτύον according to Vaniček is from the root _pu_, meaning to

cleanse, which in its various modifications gives us πῦρ πνέω. κόσκινον

like κεσκίον is a reduplicated form of _sak_, _ska_, _ski_ to separate.

The symbolism of the sieve will be discussed later. In meaning it is

identical with _cribrum_; both are ‘separators.’

[1332] Plat. _Soph._ 226 E πᾶσα ἡ τοιαύτη διάκρισις ... λέγεται παρὰ

πάντων καθαρμός τις.

[1333] Procl. in Plat. _Tim._ II. 124 C, D, and III. 208 D. According to

Proclus p. 171 F Orpheus wrote a discourse on Hippa.

[1334] Harpocrat. s.v. τὸ λίκνον πρὸς πᾶσαν τελετὴν καὶ θυσίαν ἐπιτήδειον.

[1335] Müller-Wieseler II. 54. The gem was formerly in the Marlborough

Coll. It is published in phototype and discussed by Dr Furtwängler,

_Ancient Gems_, pl. LVII. ii. p. 339. It is now in the Boston Museum

of Fine Arts. The antiquity of both the artist’s signature and the gem

itself is accepted by Prof. Furtwängler, but has been questioned by many

competent archaeologists. As I have not seen the original I am unable to

express any certain conviction. For a full account of the controversy see

_Boston Museum Annual Report_, XXIV., 1900, p. 88.

[1336] Plutarch or the author of the ‘Proverbial sayings of Alexander’

(_Prov. Alex._ XVI. 1255), νόμος ἦν Ἀθήνῃσι ἐν τοῖς γάμοις ἀμφιθαλῆ παῖδα

λίκνον βαστάζοντα ἄρτων πλέων εἶτα ἐπιλέγειν Ἔφύγον κακὸν εὗρον ἄμεινον.

[1337] Schol. ad Call. _Hymn. ad Jov._ 48 ἐν γὰρ λείκνοις τὸ παλαιὸν

κατεκοίμιζον τὰ βρέφη πλοῦτον καὶ καρποὺς οἰωνιζόμενοι· λίκνον οὖν τὸ

κόσκινον ἢ τὸ κούνιον ἐν ᾧ τὰ παιδία, τιθέασιν. For similar modern

customs see Mannhardt, _Mythologische Forschungen_, ‘Kind und Korn,’ p.

366.

[1338] Suidas s.v. ἔφυγον κακόν, εὗρον ἄμεινον, and Hesych. s.v.

[1339] Dem. _de Cor._ § 313.

[1340] Strictly speaking a ἱερὰ σύμμιξις. These rites are probably of

earlier origin than the patriarchal institution of monogamy.

[1341] Clem. Al. _Protr._ 16 Σαβαζίων γοῦν μυστηρίων σύμβολον τοῖς

μυουμένοις ὁ διὰ κόλπου θεός. δράκων δέ ἐστιν οὗτος διελκόμενος τοῦ

κόλπου τῶν τελουμένων ἔλεγχος ἀκρατίας Διός. The meaning of διὰ κόλπου

and with it ὑπὸ κόλπου is sufficiently evident from this passage.

Any possible doubt is removed by the use of ὑπὸ κόλπου in Lucian’s

_Alexander_ c. 39.

[1342] Arnob. _c. gent._ V. c. 21. Ipsa novissime sacra et ritus

initiationis ipsius quibus Sebadiis nomen est, testimonio esse potuerunt

veritati, in quibus aureus coluber in sinum dimittitur consecratis et

eximitur rursus ab inferioribus partibus.

[1343] Clem. Al. _Protr._ II. 15 τὰ σύμβολα τῆς μυήσεως ταύτης ... ἐκ

τυμπάνου ἔφαγον, ἐκ κυμβάλου ἔπιον· ἐκερνοφόρησα· ὑπὸ τὸν παστὸν ὑπέδυν.

ταῦτα οὐχ ὕβρις τὰ σύμβολα, οὐ χλεύη τὰ μυστήρια;

[1344] The uses of the word παστάς are discussed by Sir Richard Jebb in

commenting on _v._ 1207 of the _Antigone_ of Sophocles, App. p. 263,

where the suggestion is made that the παστάς was some interior portion or

arrangement in the θάλαμος.

[1345] _Philosophoumena_ ed. Cruice v. 3 τετέλεσται δὲ ταῦτα (τὰ βακχικὰ

τοῦ Ὀρφέως) ... πρὸ τῆς ... ἐν Ἐλευσῖνι τελετῆς, ἐν Φλοιοῦντι τῆς

Ἀττικῆς, πρὸ γὰρ τῶν Ἐλευσινίων μυστηρίων ἐστὶ [τὰ] ἐν τῇ Φλοιοῦντι τῆς

λεγομένης Μεγάλης ὄργια. ἔστι δὲ παστὰς ἐν αὐτῇ, ἐπὶ δὲ τῆς παστάδος

ἐγγέγραπται μέχρι σήμερον ἡ πάντων τῶν εἰρημένων λόγων ἰδέα. πολλὰ μὲν

οὖν ἐστὶ τὰ ἐπὶ τῆς παστάδος ἐκείνης ἐγγεγραμμένα· περὶ ὧν καὶ Πλούταρχος

ποιεῖται λόγους ἐν ταῖς πρὸς Ἐμπεδοκλέα δέκα βίβλοις. Whether the παστάς

is here bridal chamber or bridal bed it is impossible to decide; it may

have been a sort of decorative baldacchino. That παστός meant sometimes

bed, not chamber, is clear I think from the title παστοφόρος applied to

Aphrodite.

[1346] Arist. _De Rep. Ath._ III. 5 (p. 118) ἔτι καὶ νῦν γὰρ τῆς τοῦ

βασιλέως γυναικὸς ἡ σύμμειξις ἐνταῦθα γίγνεται τῷ Διονύσῳ καὶ ὁ γάμος.

Rutherford and Hude bracket καὶ ὁ γάμος. I see no reason for this. By

Aristotle’s time the old matriarchal σύμμειξις was regarded as a regular

patriarchal γάμος. The double expression marks a transitional attitude of

mind.

[1347] [Demosthenes] _in Neaer._ § 73. The sources for the ceremony in

the Boukolion are fully given by Dr Martin Nilsson, _Studia de Dionysiis

Atticis_ p. 156.

[1348] ἁγιστεύω καὶ εἰμὶ καθαρὰ καὶ ἁγνὴ ἀπό τε τῶν ἄλλων τῶν οὐ

καθαρευόντων, καὶ ἀπ’ ἀνδρὸς συνουσίας.

[1349] The club rules of the Iobacchoi, noted p. 475, do not deal with

the mysteries of the cult.

[1350] P. II. 11. 3.

[1351] Epiph. _L.I.T._ III. p. 255, and Iren. I. 18, p. 89, οἱ μὲν

νυμφῶνα κατασκευάζουσι καὶ μυσταγωγίαν ἐπιτελοῦσι μετ’ ἐπιρρήσεών τινων

τοῖς τελουμένοις καὶ πνευματικὸν γάμον φάσκουσιν εἶναι.

[1352] Firmicus Mat. _de Ev. Pr. Relig._ p. 38 C neque verba solum

sed etiam ritus nuptialis sacris mysticis intercurrisse indicio est

solemnis gratulatio qua mystae recens initiatos sponsarum nomine

consalutabant—χαῖρε νυμφίε, χαῖρε νέον φῶς.

[1353] Ar. _Ran._ 324.

[1354] Ar. _Ran._ 382.

[1355] The text as emended by Dr Weil runs as follows, see _Bull. de

Corr. Hell._ XIX.

[Οἰνοθα]λὲς δὲ χειρὶ πάλ-

λών δ[έπ]ας ἐνθέοις [σὺν οἴσ-]

τροις ἔμολες μυχοὺς [Ἐλε]υ-

σῖνος ἀν[θεμοεί]δεις

Εὐοὶ ὦ ἰὸ Βάκχ’ ὦ ἰ[ὲ Παι]άν·

[ἔθνος ἔνθ’] ἅπαν Ἑλλάδος

γᾶς ἀ[μφ(ὶ) ἐ]νναέταις [φίλιον] ἐπ[όπ]ταις

ὀργίων ὁσ[ίων Ἴα]κ-

χον [κλείει σ]ὲ βροτοῖς πόνων

ᾦξ[ας] δ’ ὅρ]μον [ἄλυπον].

[1356] Soph. _Ant._ 1115 τὸν ταμίαν Ἴακχον. The title ταμίας points, I

think, to the rites dispensed, ‘steward of the mysteries.’

[1357] Herod. VIII. 65 καί οἱ φαίνεσθαι τὴν φωνὴν εἶναι τὸν μυστικὸν

ἴακχον ... καὶ τὴν φωνὴν τῆς ἀκούεις ἐν ταύτῃ τῇ ὁρτῇ ἰακχάζουσι.

[1358] Plut. _Cam._ XIX. 15. The word used for the ceremony of escorting

is variously ἐξάγειν, προπέμπειν, and once ἐξελαύνειν, see Foucart, _Les

Grands Mystères d’Éleusis_, p. 121 (1900), and Roscher s.v. Iacchos.

[1359] Strab. X. 3. 11 Ἴακχόν τε καὶ Διόνυσον καλοῦσι καὶ τὸν ἀρχηγέτην

τῶν μυστηρίων τῆς Δήμητρος δαίμονα. An inscription of Roman date has

[δαί]μονι πέμψαν ἰάκχωι, see Ἐφ. Ἀρχ. 1899, p. 215. We are reminded of

the Agathos Daimon, the spirit of wealth (p. 33).

[1360] Suidas s.v. Ἴακχος. Lucret. IV. 1160 ‘tumida et mammosa Ceres est

ipsa ab Iaccho.’

[1361] Schol. ad Ar. _Ran._ 479 Σεμελήι’ Ἴακχε πλουτοδότα.

[1362] Soph. frg. 782, ap. Strab. XV. p. 687, see p. 379.

[1363] Nonn. XLVIII. 951 ff.

καὶ τριτάτῳ νέον ὕμνον ἐπεσμαράγησαν Ἰάκχῳ

καὶ χορὸν ὀψιτέλεστον ἀνεκρούσαντο πολῖται

Ζαγρέα κυδαίνοντες ἅμα Βρομίῳ καὶ Ἰάκχῳ.

That the child Iacchos at Eleusis became an element in Orphic teaching is

evident from the degraded form of the Baubo legend expressed in an Orphic

hymn and quoted in full by Clement, _Protr._ 21. 26, see Dindorf, vol.

IV. p. 11.

[1364] P. I. 37. 4.

[1365] P. III. 13. 2.

[1366] P. III. 14. 5.

[1367] The singular and very peculiar ritual of bull-sacrifice described

in the _Kritias_ of Plato, and represented on imperial coins of Ilium,

has recently been elucidated by Dr von Fritze (‘Troja und Ilium,’

_Beiträge_, pp. 514, 563). It probably took place at Eleusis, cf.

_C.I.A._ II. 467, ἤραντο δὲ τοῖς Μυστηρίοις τοὺς βοῦς ἐν Ἐλευσῖνι τῇ

θυσίᾳ. But this ceremony I believe to have been part of the primitive

ritual of Poseidon at Eleusis, which, interesting though it is, does

not here concern us. Of an Omophagia at Eleusis the ‘tokens’ contain

no trace, though the bull-ritual of Poseidon may have facilitated the

affiliation of Dionysos.

[1368] Helbig, _Cat._ 1168, Museo delle Terme, Rome, published and

discussed by E. Caetani Lovatelli, _Ant. Mon. illustr._ p. 25 ff., tav.

II.-IV.

[1369] The mystic initiated holds a club. He is probably Herakles, who,

according to tradition, was initiated in the mysteries at Agrae.

[1370] This passage is of such cardinal importance that the text is given

below. The birth of Brimos and the ‘ear of grain reaped’ are often cited

separately as elements in Eleusinian rites, but so far as I know their

substantial identity has never been noted, nor has attention been called

to the fact that they are both Dionysiac (Thraco-Phrygian) elements. The

text is that of Cruice, _Philosophoumena_, Paris 1860, p. 170. Λέγουσι

δὲ αὐτόν, φησί, Φρύγες καὶ ‘χλοερὸν στάχυν τεθερισμένον’ καὶ μετὰ τοὺς

Φρύγας Ἀθηναῖοι μυοῦντες Ἐλευσίνια, καὶ ἐπιδεικνύντες τοῖς ἐποπτεύουσι

τὸ μέγα καὶ θαυμαστὸν καὶ τελειότατον ἐποπτικὸν ἐκεῖ μυστήριον, ἐν σιωπῇ

τεθερισμένον στάχυν. Ὁ δὲ στάχυς οὗτός ἐστι καὶ παρὰ Ἀθηναίοις ὁ παρὰ

τοῦ ἀχαρακτηρίστου φωστὴρ τέλειος μέγας καθάπερ αὐτὸς ὁ ἱεροφάντης, οὐκ

ἀποκεκομμένος μέν, ὡς ὁ Ἄττις, εὐνουχισμένος δὲ διὰ κωνείου καὶ πᾶσαν

παρῃτημένος τὴν σαρκικὴν γένεσιν νυκτὸς ἐν Ἐλευσῖνι ὑπὸ πολλῷ πυρὶ τελῶν

τὰ μεγάλα καὶ ἄρρητα μυστήρια βοᾷ καὶ κέκραγε λέγων ‘ἱερὸν ἔτεκε πότνια

κοῦρον Βριμὼ Βριμόν,’ τουτέστιν ἰσχυρὰ ἰσχυρόν. Πότνια δέ ἐστι, φησίν,

ἡ γένεσις ἡ πνευματική, ἡ ἐπουράνιος, ἡ ἄνω· ἰσχυρὸς δέ ἐστιν ὁ οὕτω

γεννώμενος. φησίν of course refers to the Naassene not the Hierophant.

[1371] So determined are some commentators to see in pagan rites

evil where no evil is, that Miller has substituted ἀπηρτισμένος for

παρῃτημένος, thus making nonsense of the passage.

[1372] Aster. _Encom. Mart._ p. 113 B οὐκ ἐκεῖ καταβάσιον τὸ σκοτεινὸν

καὶ αἱ σεμναὶ τοῦ ἱεροφάντου πρὸς τὴν ἱερείαν συντυχίαι μόνου πρὸς μόνην;

[1373] Luc. _Alex._ 38 εἰ δὲ μὴ πολλαὶ ἦσαν αἱ δᾷδες τάχ’ ἄν τι καὶ

τῶν ὑπὸ κόλπου ἐπράττετο. μετὰ μικρὸν δὲ πάλιν ἐσῄει ἱεροφαντικῶς

ἐσκευασμένος ἐν πολλῇ τῇ σιωπῇ καὶ αὐτὸς μὲν ἔλεγε μεγάλῃ τῇ φωνῇ ἰὴ

Γλύκων κ.τ.λ.

[1374] The Christian fathers of course regarded the Sacred Marriage as a

shameful rape. Tertullian (_ad nat._ II. 7, p. 57 D) asks ‘Cur rapitur

sacerdos Cereris si non tale Ceres passa est?’ That Tertullian’s view is

wrong is sufficiently evidenced by the author of the _Philosophoumena_,

loc. cit.

[1375] Clem. Al. _Protr._ I. 15 Δηοῦς δὲ μυστήρια καὶ Διὸς πρὸς μητέρα

Δήμητρα ἀφροδίσιοι συμπλοκαὶ καὶ μῆνις ... τῆς Δηοῦς ἧς δὴ χάριν Βριμὼ

προσαγορευθῆναι λέγεται.

[1376] Lyc. _Al._ 1175.

[1377] Luc. _Menippus_ 20 καὶ ἐνεβριμήσατο ἡ Βριμὼ καὶ ὑλάκτησεν ὁ

Κέρβερος. The untranslatable play on the words shows that the name Brimo

was taken to imply a loud angry noise.

[1378] Apoll. Rhod. III. 861, and schol. ad loc.

[1379] Soph. _Oed. Col._ 1048. I have translated κλῄς by _key_ not by

_seal_, although, as Prof. Jebb (ad loc.) points out, ‘there is no

evidence for the Eleusinian Hierophant putting a key to the lips of the

initiated.’ In face of the fact that the key was the recognized symbol of

priestly office, I incline to think some such ceremony was enacted. We

know from Hesychius (s.v.) that there was a festival or ceremony called

‘the festival of the keys,’ Epikleidia, but unhappily we have no details

and cannot use the fact as an argument.

[1380] Schol. ad _Oed. Col._ 1048 ζητεῖται τί δήποτε οἱ Εὐμολπίδαι τῶν

τελετῶν ἐξάρχουσι ξένοι ὄντες· εἴποι δ’ ἄν τις ὅτι ἀξιοῦσι πρῶτον τὸν

Εὔμολπον ποιῆσαι τὸν Δηϊόπης τῆς Τριπτολέμου τὰ ἐν Ἐλευσῖνι μυστήρια

καὶ οὐ τὸν Θρᾷκα καὶ τοῦτο ἱστορεῖν Ἴστρον ἐν τῷ περὶ τῶν Ἀτάκτων.

Ἀκεστόδωρος δὲ πεμπτὸν ἀπὸ τοῦ πρώτου Εὐμόλπου εἶναι τὸν τὰς τελετὰς

καταδείξαντα, γράφων οὕτως ‘Κατοικῆσαι δὲ τὴν Ἐλευσῖνα ἱστοροῦσι πρῶτον

μὲν τοὺς αὐτόχθονας εἶτα Θρᾷκας τοὺς μετὰ Εὐμόλπου παραγενομένους πρὸς

βοήθειαν εἰς τὸν κατ’ Ἐρεχθέως πόλεμον, τινὲς δέ φασι καὶ τὸν Εὔμολπον

εὑρεῖν τὴν μύησιν τὴν συντελουμένην κατ’ ἐνιαυτὸν ἐν Ἐλευσῖνι Δήμητρι καὶ

Κόρῃ.’

[1381] I have elsewhere (_Myth. and Mon. Anc. Athens_, p. lvii ff.)

discussed the relations of Erechtheus and Eumolpos. The view there

expressed as to the Eumolpidae and their relation to Thrace and the

incoming of Dionysos is confirmed by the more detailed and independent

examination of the legend by Dr Toepffer, _Attische Genealogie_, p. 40.

[1382] _Cat._ 61, 140; _Wiener Vorlegeblätter_ A. 7.

[1383] For polychrome fac-simile see _Coll. Tyskiewicky_, Pl. X. The vase

is now in the Museum at Lyons.

[1384] Cedrenus _Comp. T._ I. p. 24. The sources are fully given in

Lobeck’s _Aglaophamus_, p. 572. The word βάθρον is sometimes written

βόθρον, a detail which does not affect the present argument.

[1385] Tatian _c. Gr._ VIII. 251 ἐν τῷ τεμένει τοῦ Λητοΐδου καλεῖταί τις

ὀμφαλός, ὁ δὲ ὀμφαλὸς τάφος τοῦ Διονύσου.

[1386] _Rev. Internat. d’Archéologie et Numismatique_ 1901, pl. I. and Dr

Svoronos’s interpretation, p. 234.

[1387] Poll. _Onom._ IV. 103 τὸ γὰρ κερνοφόρον ὄρχημα, οἶδα ὅτι λίκνα ἢ

ἐσχαρίδας ἔφερον. κέρνα δὲ ταῦτα ἐκαλεῖτο.

[1388] Dr Svoronos identifies ‘Ninnion,’ and I believe correctly, with

the hetaira Nannion, whose notorious career is related by Athenaeus (Bk.

XIII. §§ 582 and 587), but this question is for my purpose irrelevant.

[1389] Schol. Ar. _Plut._ 845.

[1390] Steph. Byz. Ἄγρα καὶ Ἄγραι χωρίον πρὸ τῆς πόλεως, ἐν ᾧ τὰ μικρὰ

μυστήρια ἐπιτελεῖται μίμημα τῶν περὶ τὸν Διόνυσον.

[1391] Dr Svoronos, whose brilliant interpretation of the pinax I follow

in the main, sees in the ‘omphalos’ the πέτρα ἀγέλαστος. Here reluctantly

I am obliged to differ.

[1392] Schol. ad Ar. _Eq._ 409, βάκχον ἐκάλουν ... τοὺς κλάδους οὓς οἱ

μύσται φέρουσι. The name given to these bunches of myrtle is evidence in

itself of the intrusion of the worship of Dionysos.

[1393] Strab. X. iii. 13 § 468.

[1394] Eur. _Bacch._ 126.

[1395] From a photograph of the relief, now in the National Museum at

Athens.

[1396] S. Aster. _Amasen. Hom. x. in SS. Martyr._ οὐ κεφάλαιον τῆς σῆς

θρησκείας τὰ ἐν Ἐλευσῖνι μυστήρια καὶ δῆμος Ἀττικὸς καὶ ἡ Ἑλλὰς πᾶσα

συναίρει ἵνα τελέσῃ ματαιότητα; Οὐκ ἐκεῖ τὸ καταβάσιον τὸ σκοτεινὸν καὶ

αἱ σεμναὶ τοῦ ἱεροφάντου πρὸς τὴν ἱερείαν συντυχίαι μόνου πρὸς μόνην; Οὐχ

αἱ λαμπάδες σβέννυνται καὶ ὁ πολὺς καὶ ἀναρίθμητος δῆμος τὴν σωτηρίαν

αὐτῶν εἶναι νομίζουσι τὰ ἐν τῷ σκότῳ παρὰ τῶν δύο πραττόμενα;

[1397] _Hymn. ad Cer._ 122.

[1398] _v._ 490.

[1399] Od. V. 125 νειῷ ἔνι τριπόλῳ. I venture to render τριπόλῳ by ‘in

the spring,’ because Theophrastos (_H.P._ VII. 1) says there were three

ploughings, one in the winter, one in the summer and a third between the

two (ἄροτος τρίτος ὁ μεταξύ τούτων) which must have been in the spring

before the seed was sown. _Triptolemos_ is the Eleusinian Iasion.

[1400] Hes. _Theog._ 969.

[1401] Theocr. _Id._ III. 50. Translated by Mr Gilbert Murray.

[1402] In Samothrace, Iasion becomes a mystery-figure. He is the father

of Korybas, and his sister Harmonia takes her ἱερὸς γάμος to Thebes.

Again the route is by the islands, see Diod. V. 45.

[1403] Schol. ad Hes. _Theog._ 971 καὶ γὰρ ἡ παροιμία ‘πυρῶν καὶ κριθῶν,

ὦ νήπιε Πλοῦτε.’

[1404] _Hom. Hymn. ad Cer._ 480.

[1405] _v._ 483.

[1406] Diod. V. 77, and see Diod. V. 64.

[1407] Plut. _An sen. est ger. resp._ XVII. ἡ δὲ πατρὶς καὶ μητρὶς (ὡς

Κρῆτες καλοῦσι).

[1408] A. J. Evans, _The Palace of Knossos in its Egyptian relations_,

Egypt Exploration Fund, Arch. Report 1899-90, p. 60.

[1409] An instance of a sacred pantomime in which the parts of gods were

taken by ‘Iobacchoi’ is given in another connection (p. 475), but this

pantomime cannot be used as evidence. Its date is long after the rise of

the drama.

[1410] Psellus, _Quaenam sunt Graecorum opiniones de daemonibus_ 3 (ed.

Migne). ἃ δέ γε μυστήρια τούτων οἷα αὐτίκα τὰ Ἐλευσίνια τὸν μυθικὸν

ὑποκρίνεται Δία μιγνύμενον ἤγουν τῇ Δηοῖ ἢ τῇ Δημήτερι καὶ τῇ θυγατρὶ

ταύτης Φερεφάττῃ, τῇ καὶ Κόρῃ. Ἐπειδὴ δὲ ἔμελλον καὶ ἀφροδίσιοι ἐπὶ τῇ

μυήσει γίνεσθαι συμπλοκαί, ἀναδύεταί πως ἡ Ἀφροδίτη ἀπό τινων πεπλασμένων

μηδέων πελάγιος. Εἶτα δὲ γαμήλιος ἐπὶ τῇ Κόρῃ ὑμεναῖος. Καὶ ὑπᾴδουσιν

οἱ τελούμενοι ‘ἐκ τυμπάνου ἔφαγον, ἐκ κυμβάλων ἔπιον, ἐκιρνοφόρησα, ὑπὸ

τὸν παστὸν εἰσέδυν.’ Ὑποκρίνεται δὲ καὶ τὰς Δηοῦς ὠδῖνας. Ἱκετηρίαι γοῦν

αὐτίκα Δηοῦς. καὶ χολῆς πόσις καὶ καρδιαλγίαι. Ἐφ’ οἷς καὶ τραγόσκελες

μίμημα παθαινόμενον περὶ τοῖς διδύμοις ὅτι περ ὁ Ζεὺς δίκας ἀποτιννὺς

τῆς βίας τῇ Δήμητρι τράγου ὄρχεις ἀποτεμὼν τῷ κόλπῳ ταύτης κατέθετο

ὥσπερ δὴ καὶ ἑαυτοῦ. Ἐπὶ πᾶσιν αἱ τοῦ Διονύσου τιμαὶ καὶ ἡ κίστις καὶ

τὰ πολυόμφαλα πόπανα καὶ οἱ τῷ Σαβαζίῳ τελούμενοι καὶ οἱ μητριάζοντες

Κλώδωνές τε καὶ Μιμαλλόνες, καί τις ἠχῶν λέβης Θεσπρώτειος καὶ Δωδώναιον

χαλκεῖον καὶ Κορύβας ἄλλος καὶ Κούρης ἕτερος δαιμόνων μιμήματα. Ἐφ’ οἷς ἡ

Βαυβὼ τοὺς μηροὺς ἀνασυρομένη καὶ ὁ γυναικεῖος κτείς· οὕτω γὰρ ὀνομάζουσι

τὴν αἰδῶ αἰσχυνόμενοι. Καὶ οὕτως ἐν αἰσχρῷ τὴν τελετὴν καταλύουσιν.

I owe this reference to Taylor’s _Eleusinian Mysteries_. The book is by

modern authorities as a rule contemptuously ignored, probably because

Taylor’s construing is always vague and often inaccurate and he entirely

declines to accentuate his Greek. In spite of these minor drawbacks his

attitude towards the interpretation of the Mysteries is far in advance of

that of many better furnished scholars.

[1411] The account of Psellus is for obvious reasons rather resumed than

translated. Some of the rites recorded by Psellus are not in harmony with

modern conventions, and for my purpose it is not needful to discuss them.

But once for all I wish to record my conviction that such evil as we find

in these mysteries we bring with us. The mind of Herondas is not the

measure of primitive sanctities. The story of Babo or Baubo has always

been a stumbling-block, but we know now that her action was a primitive

and perfectly reverent προβασκάνιον; as such it is depicted on ancient

amulets. Its significance and its apotropaic potency alike appear in

the very early matriarchal legend of the Lycian Bellerophon (Plut. _de

mulier. virt._ IX.). The true mystic said with Heracleitos (ap. Clem.

_Protr._ II. p. 30): Εἰ μὴ γὰρ Διονύσῳ πομπὴν ἐποιεῦντο καὶ ὕμνεον ἆσμα

αἰδοίοισιν, ἀναιδέστατα εἴργαστ’ ἄν· αὐτὸς δέ Ἀΐδης καὶ Διόνυσος ὅτεῳ

μαίνονται καὶ ληναίζουσιν. See Pfleiderer, _Die Philosophie des Heraklit

im Lichte der Mysterienidee_, p. 28.

[1412] Galen, _de Usu Part._ VII. 14 § 469; see Lobeck, _Aglaoph._ p. 63.

[1413] Sopat. _Dist. Quaest._ Walz, _Rhet. Graec._, vol. VIII. p. 1.

[1414] Plut. _Consol. ad uxor._ X. ὅτι κωλύει σε πιστεύειν ὁ πάτριος

λόγος καὶ τὰ μυστικὰ σύμβολα τῶν περὶ τὸν Διόνυσον ὀργιασμῶν ἃ σύνισμεν

ἀλλήλοις οἱ κοινοῦντες.

[1415] See especially A. Dieterich, _Nekuia_, pp. 84 ff., and _De Hymnis

Orphicis_, pp. 31 ff. Other references are given in the notes and

Appendix.

[1416] In the Appendix kindly written for me by Mr Gilbert Murray.

[1417] Brit. Mus. Gold Ornament Room, Table-Case H. Kaibel, _CIGIS_, No.

641. The tablet had been rolled up and placed in a hexagonal cylinder

hanging from a delicate gold chain and doubtless worn by the dead person

as an amulet. The facsimile reproduced here and first published _J.H.S._

III. p. 112 was verified for Prof. Comparetti by Mr Cecil Smith and

supersedes Kaibel’s publication. As the letters in the original are small

and in places not easily legible, Mr Smith’s reading is given below:

Εὑρήσσεις δ’ Ἀίδαο δόμων ἐπ’ ἀριστερὰ κρήνην

πὰρ δ’ αὐτῆι λευκὴν ἑστηκυῖαν κυπάρισσον·

ταύτης τῆς κρήνης μηδὲ σχεδὸν ἐμπελάσειας.

Εὑρήσεις δ’ ἑτέραν τῆς Μνημοσύνης ἀπὸ λίμνης

ψυχρὸν ὕδωρ προρέον· φύλακες δ’ ἐπίπροσθεν ἔασιν.

Εἰπεῖν· γῆς παῖς εἰμὶ καὶ οὐρανοῦ ἀστερόεντος,

αὐτὰρ ἐμοὶ γένος οὐράνιον· τόδε δ’ ἴστε καὶ αὐτοί·

δίψῃι δ’ εἰμὶ αὔη καὶ ἀπόλλυμαι· ἀλλὰ δότ’ αἶψα

ψυχρὸν ὕδωρ προρέον τῆς Μνημοσύνης ἀπὸ λίμνης·

καὐ[τοί σο]ι δώσουσι πιεῖν θείης ἀπ[ὸ κρήν]ης

καὶ τότ’ ἔπειτ’ ἄ[λλοισι μεθ’] ἡρώεσσιν ἀνάξει[ς]

............ιης τόδε.................................θανεῖ[σ]θαι

.....................τοδ’ ἔγραψ[εν?]...

.......................................σκότος ἀμφικαλύψας.

[1418] Joubin, _Bull. de Corr. Hell._ XVII. 1893, p. 122. This tablet,

with two others which are duplicates of the one here given, are now in

the National Museum at Athens. For fac-similes and discussion of text see

Appendix.

[1419] Hes. _Theog._ 135.

[1420] Basil Thomson, ‘The Kalou-Vu’ (_Journal Anthrop. Inst._ May 1895,

p. 349). I am indebted for this reference to Mr Andrew Lang’s _Homeric

Hymns_ p. 91.

[1421] Mr Lang, op. cit. p. 81, examines ‘the alleged Egyptian origins’

of the Eleusinian mysteries and decides against M. Foucart’s theory

_in toto_. Mr Lang certainly succeeds in showing that for all Greek

mysteries a satisfactory savage analogy can be found; but this surely

does not preclude the possibility of occasional borrowing. Crete has

shown conclusively that ‘Mycenaean’ art borrowed from Egypt: why not

‘Mycenaean’ religion? See _Classical Review_, Feb. 1903, p. 84.

[1422] Kaibel, _CIGIS_ 1842:

ψυχρὸν ὕδωρ δοίη σοι ἄναξ ἐνέρων Ἀιδωνεύς,

ὦ Μέλαν· ἥβης γάρ σοι ἀπώλετο φίλτατον ἄνθος

and 1488 Θ(εοῖς) Κ(αταχθονίοις). εὐψύχει, κυρία, καὶ δοῖ σοι ὁ Ὄσιρις τὸ

ψυχρὸν ὕδωρ. For the analogy of the Christian _refrigerium_ see Mr J.

A. Stewart’s interesting note in the _Classical Review_ for March 1903,

p. 117, published since the above was written. See Dieterich, _Nekuia_

p. 95, and Foucart, _Recherches sur l’Origine et la Nature des Mystères

d’Éleusis_, Paris 1895, p. 68.

[1423] Dieterich, _Abraxas_, p. 97:

χαῖρε δὲ λευκὸν ὕδωρ καὶ δένδρεον ὑψιπέτηλον.

It is perhaps worth noting that in the Egyptian _Book of the Dead_

(Vignette to Chapter LXIII. A.) the dead man receives water from a

goddess in a tree growing out of a pool of water.

[1424] Hes. _Theog._ 227.

[1425] Ar. _Ran._ 186.

[1426] _Ib._ 194 παρά τὸν Αὑαίνου λίθον.

[1427] Plat. _Rep._ X. 621.

[1428] A reminiscence of Styx, see Pausanias VIII. 18. 5 and Dr Frazer’s

commentary.

[1429] Plat. _Phaedr._ 249 ff.

[1430] P. IX. 39. 5-14.

[1431] Plut. _de fac. in orb. lun._ XXX. ἀλλὰ χρηστηρίων δεῦρο κατίασιν

ἐπιμελησόμενοι καὶ ταῖς ἀνωτάτω συμπάρεισι καὶ _συνοργιάζουσι τῶν

τελετῶν_. κολασταί τε γίνονται καὶ _φύλακες_ ἀδικημάτων.

[1432] Plut. _de Gen. Soc._ XXI. ff.

[1433] Plut. _Symp._ Proem. and VII. 5. 3.

[1434] Eur. _Bacch._ 280.

[1435] Apollod. _Epit. Vat._ 6. 3.

[1436] Eur. _Or._ 211.

[1437] _Orph. Hymn._ LXXVII.

[1438] Plat. _Phaedr._ p. 248 C.

[1439] Plut. _de occult. viv._ sub fin. δεχόμενοι καὶ ἀποκρύπτοντες

ἀγνοίᾳ καὶ λήθῃ τοὺς κολαζομένους ... ἓν κολαστήριον ... ἀδοξία καὶ

ἄγνοια καὶ παντελῶς ἀφανισμὸς αἴρων εἰς τὸν ἀμειδῆ ποταμὸν ἀπὸ τῆς λήθης.

[1440] Dante _Purg._ XXVIII. 130, XXXI. 98, XXXIII. 127. I owe this

reference to Dante’s well to the kindness of Mr F. M. Cornford. He tells

me that the source from which Dante took _Eunoë_ is not known.

[1441] Εὐνόη is the name of a Nymph, apparently a Naiad; see Roscher, s.v.

[1442] Naples Museum, Kaibel, _CIGIS_ 642. For fac-similes of this and

the following tablets, the text of which presents many difficulties, see

Appendix, pp. 663, 665.

[1443] See Appendix, p. 665.

[1444] Eur. _Cycl._ 646.

[1445] _Notizie degli Scavi_, 1880, Tavᵃ IIIᵃ, Figs. 1, 2, 3. With these

three tablets was found a red-figured plate of Lucanian fabric on which

was represented a winged genius bearing a crown.

[1446] Kaibel, _CIGIS_ 641: see Appendix, p. 668.

[1447] Kaibel, _CIGIS_ 2: see Appendix, p. 669.

[1448] Kaibel, _CIGIS_ 641. 8: see Appendix, p. 669.

[1449] Nothing certain is known of Caecilia Secundina, though her name

suggests connection with the family of Pliny the Younger, whose original

name before his adoption by his uncle C. Plinius Secundus was Publius

Caecilius Secundus.

[1450] Theophr. _Char._ XXVIII.

[1451] Hesych. s.v. Εὐκλῆς.

[1452] _Orph. Hymn._ XXX. 6, 7, and see Abel, _Orphica_ s.v.

[1453] In magical papyri the utterance of certain σύμβολα or tokens is

urged as a plea for acceptance:

νεῦσον ἐμοί, λίτομαι, ὅτι σύμβολα μυστικὰ φράζω.

See Dieterich, _Abraxas_, p. 97.

[1454] Herod. II. 122.

[1455] _Plat._ Phaedo 70 C. Plato may have had some Orphic rite vaguely

in his mind in the _Phaedrus_. The soul escapes by wings from the inside

of the sphere into heavenly places (248 C).

[1456] Emped. ap. Diog. Laert. VII. 77.

[1457] Diog. Laert. VII. 12.

[1458] The κύκλος of the rites was probably a real wheel, but it is also

possible that it was a circle drawn round the neophyte out of which he

escaped. Psellus (περὶ δαιμόνων) records an old Bacchic rite in which

demons were expelled by the action of leaping out of a circle of fire:

πυρὰ δὲ πολλὰ κύκλῳ τινὶ περιγράφοντες ἐξάλλονται τῆς φλογός. ἤν δὲ καὶ

τοῦτο τῆς παλαιᾶς βακχείας, ἵνα μὴ λέγω μανίας μέρος ... ὁ δέ γε κύκλος

κατοχῆς ἔχει δύναμιν. The wheel and the magic mesmeric circle may have

got ‘contaminated.’

[1459] Clem. Alex. _Strom._ V. p. 242 διὰ δὲ συμβόλων, ὡς ὅ τε τροχὸς ὁ

στρεφόμενος ἐν τοῖς τῶν θεῶν τεμένεσιν εἱλκυσμένος παρὰ Αἰγυπτίων.

I have throughout translated κύκλος by wheel. The same idea is rendered

indifferently by τροχός and κύκλος, though κύκλος occurs more frequently:

cf. Proclus _ad Tim._ p. 330 A κύκλος τῆς γενέσεως, ἐν τῷ τῆς εἱμαρμένης

... τροχῷ. The same thing is in English a ‘cycle,’ in American a ‘wheel.’

In the Orphic Hades of Vergil the κύκλος is a _rota_.

[1460] Hero Alex. _Pneum._ I. 32 and II. 32. Θησαυροῦ κατασκευὴ τροχὸν

ἔχοντος στρεφόμενον χάλκεον ὃς καλεῖται ἁγνιστήριον.

[1461] Theocr. II. 36 schol. διόπερ πρὸς πᾶσαν ἀφοσίωσιν καὶ ἀποκάθαρσιν

αὐτῷ ἐχρῶντο ὥς φησι καὶ Ἀπολλόδωρος ἐν τῷ περὶ θεῶν. For a full

discussion of the apotropaic uses of bronze gongs see Mr A. B. Cook, ‘The

Gong at Dodona,’ _J.H.S._ vol. XXII. 1902, p. 5.

[1462] Procl. in Plat. _Tim._ V. 330 ἧς καὶ οἱ παρ’ Ὀρφεῖ τῷ Διονύσῳ καὶ

τῇ Κόρῃ τελούμενοι τυχεῖν εὔχονται·

Κύκλου τ’ αὖ λῆξαι καὶ ἀναπνεῦσαι κακότητος.

[1463] Eur. _Bacch._ 901.

[1464] Dr Dieterich in his valuable tract _De Hymnis Orphicis capitula

quinque_ says (p. 55): στέφανος est qui cingit loca beatorum, vel prata

illa ipsa desiderata. Simili notione vox στέφανος usurpatur in Orphicorum

Argonauticorum versu 71

αὐτίκα οἱ στέφανος καὶ τεῖχος ἐρυμνὸν

Αἰητέω κατέφαινε καὶ ἄλσεα.

His interpretation suggested that given in the text, though the two are

not identical.

[1465] Theo. Smyrn. _Mathem._ I. p. 18 τετάρτη δὲ ὃ δὴ καὶ τέλος τῆς

ἐποπτείας ἀνάδεσις καὶ στεμμάτων ἐπίθεσις ... δᾳδουχίας τυχόντα ἢ

ἱεροφαντίας ἢ τινος ἄλλης ἱεροσύνης.

[1466] Hesych. s.v. δευτερόποτμος· ἢ ὁ δεύτερον διὰ γυναικείου κόλπου

διαδύς· ὡς ἔθος ἦν παρὰ Ἀθηναίοις ἐκ δευτέρου γεννᾶσθαι.

[1467] Diod. IV. 39.

[1468] Luc. _Lexiph._ 10 καὶ ταῦτα εὖ εἰδὼς ὅτι ἐξ οὗπερ ὡσιώθησαν

ἀνώνυμοί τέ εἰσι καὶ οὐκέτι ὀνομαστοὶ ὡς ἂν ἱερώνυμοι ἤδη γεγενημένοι.

ὡσιώθησαν here clearly marks the final stage of initiation only open to

priests: it is practically ‘ordination.’

[1469] Hesych. s.v. Ἔριφος· Διόνυσος.

[1470] Steph. Byz. s.v. Διόνυσος· Ἐρίφιος παρὰ Μεταποντίοις.

[1471] Clem. Al. _Protr._ XII. 119 βακχεύουσι δὲ ἐν αὐτῷ οὐχ αἱ Σεμέλης

τῆς κεραυνίας ἀδελφαὶ αἱ μαινάδες αἱ δύσαγνον κρεανομίαν μυούμεναι ἀλλὰ

τοῦ θεοῦ θυγατέρες αἱ ἀμνάδες αἱ καλαὶ τὰ σεμνὰ τοῦ λόγου θεσπίζονται

ὄργια χορὸν ἐγείρουσαι σώφρονα.

[1472] Eur. _Bacch._ 142.

[1473] Eur. _Bacch._ 706.

[1474] O. Benndorf, _Grabschrift von Telmessos_ (Sonderabdruck aus der

Festschrift für Th. Gomperz) p. 404:

‘Ἔνθα Βόηθος ἀνὴρ μουσόρρυτος ὕπνον ἰαύει

αἰῶνος γλυκερῷ κείμενος ἐν μέλιτι.’

[1475] M. Salamon Reinach (‘Une formule Orphique,’ _Rev. Arch._ XXXIX.

1901, p. 202) takes πίπτειν ἐς to be metaphorical and compares _incidere

in_ and the French _tomber sur_. But the division of verb and preposition

and the fact that the sentence is a religious formulary are against this

light colloquial sense. If the expression _is_ metaphorical it has a

close analogy in πίπτειν ἐς γένεσιν. Porphyry says (_De Antr. Nymph._ 13)

of the souls ὅταν ἐς γένεσιν πέσωσιν. It may I think be worth noting that

in Egypt, when the soles of the feet (of the mummy) which had trodden

the mire of earth were removed, the gods were prayed to grant milk to

the Osiris that he might bathe his feet in it. See Wiedemann, _Ancient

Egyptian Doctrine of Immortality_, p. 48.

[1476] Usener, ‘Milch und Honig,’ _Rhein. Mus._ 1902, Heft 2, p. 177.

[1477] Tertull. _de corona militis_ 3: dehinc ter mergitamur ... unde

suscepti lactis et mellis concordiam praegustamus.

[1478] For a full account of the complex and beautiful ceremony of

primitive Baptism see _Didaskaliae fragmenta Veronensia latina_,

ed. Ettauler (Lips. 1900), pp. 111-113, and E. Trumpf, _Abh. d.

philos.-philol. Cl. der K. Bayer. Ak. d. Wiss._ XIV. 3, p. 180.

[1479] S. Hieron. _Altercat. Lucif. et orthodox._ c. 8, t. 11, p.

180ᵉ: nam et multa alia quae per traditionem in ecclesiis observantur

auctoritatem sibi scriptae legis usurpaverunt, velut in lavacro ter caput

mergitare deinde egresso lactis et mellis praegustare concordiam.

[1480] ‘Berliner Zauber-papyrus,’ _Abh. d. Berl. Akad._ 1865, p. 120. 20:

καὶ λαβὼν τὸ γάλα σὺν τῷ (μέλι)τι ἀπόπιε πρὶν ἀνατολῆς ἡλίου καὶ ἔσται τι

ἔνθεον ἐν τῇ σῇ καρδίᾳ.

[1481] Steph. Byz. s.v. Ἄγρα· χωρίον ... πρὸ τῆς πόλεως ἐν ᾗ τὰ μικρὰ

μυστήρια ἐπιτελεῖται μίμημα τῶν περὶ τὸν Διόνυσον. These Lesser Mysteries

were celebrated in the month Anthesterion sacred to Dionysos, see p.

560. For Persephone see Schol. Ar. _Plut._ 845 ἦσαν δὲ τὰ μὲν μεγάλα τῆς

Δήμητρος τὰ δὲ μικρὰ Περσεφόνης.

[1482] Porphyr. _Vit. Pythag._ 17.

[1483] Plut. _de Gen. Socr._ XVI. ἔστι γάρ τι γενόμενον ἰδίᾳ περὶ τὰς

ταφὰς τῶν Πυθαγορικῶν ὅσιον οὗ μὴ τυχόντες οὐ δοκοῦμεν ἀπέχειν τὸ

μακαριστὸν καὶ οἰκεῖον τέλος ... ὁσίως γὰρ ὑπὸ τῶν φίλων κεκηδεῦσθαι τὸ

Λύσιδος σῶμα.

[1484] Plat. _Phaedo_ 108 A ἀπὸ τῶν ὁσίων τε καὶ νομίμων τῶν ἐνθάδε.

[1485] Plut. _de fac. in orb. lun._ XXVIII.

[1486] Philostr. _Her._ 714 ὠμὸν γὰρ τὸ ἐπ’ αὐτῷ κήρυγμα· μὴ γὰρ θάπτειν

τὸν Παλαμήδην μηδὲ ὁσιοῦν τῇ γῇ.

[1487] The whole series is published in the _Wiener Vorlegeblätter_,

Serie E, Taf. I-VII.

[1488] Heydemann, _Cat._ 3222. _Wiener Vorlegeblätter_, Serie E, Taf.

II. This vase was carefully examined by Dr Studniczka in 1887. On his

report is based the full discussion by Dr Winkler, ‘Unter-italische

Unterweltsdarstellungen,’ _Breslauer Philolog. Abhandlungen_, Band III.

Heft 5, 1888. I verified Dr Studniczka’s report of the inscriptions in

1902. Nothing further can be done till the vase is properly cleaned, and,

now that the Naples Museum is under new direction, this, it may be hoped,

will be done.

[1489] Verg. _Aen._ VI. 644.

[1490] P. X. 30. 6.

[1491] P. II. 31. 1.

[1492] P. II. 37. 5.

[1493] Jahn, _Cat._ 849. _Wiener Vorlegeblätter_, Serie E, Taf. I.

[1494] P. X. 29. 3.

[1495] Verg. _Aen._ VI. 585.

[1496] Schol. ad Pind. _Ol._ I. 89.

[1497] Athen. VII. 14 § 281. The sources for the punishment of Tantalos

are fully collected by Dr Frazer ad Paus. X. 31.

[1498] P. V. 13. 7.

[1499] P. II. 22. 3.

[1500] Hom. _Il._ VI. 152.

[1501] P. II. 1. 1.

[1502] Eustath. ad _Il._ VI. 153, 631 and ad _Od._ XI. 592, 1702.

[1503] By substitution of the Aeolic υ for ο. See Vaniček, _Etym.

Wörterbuch_, p. 592.

[1504] P. II. 1. 3.

[1505] P. II. 5. 1.

[1506] Diod. XX. 103.

[1507] Strab. VIII. 21 § 379.

[1508] P. II. 5. 1.

[1509] P. II. 2. 2.

[1510] My present object is not to discuss the origin of the particular

forms of punishment inflicted in Hades, but it may be noted in passing

that the stone overhanging Tantalos and the lake in which he is submerged

may have contained a reminiscence of some natural precipice and actual

catastrophe, see Eustath. ad _Od._ XI. 592, 1701. In the _Aeneid_ (VI.

601) the Lapithae, Ixion and Peirithoös all alike suffer the penalty of

the imminent stone.

[1511] W. M. L. Hutchinson, _Aeacus, a Judge of the Underworld_, p. 25.

[1512] P. II. 29. 6.

[1513] Eustath. ad _Il._ XIV. 321, 989.

[1514] Eustath. ad _Od._ IV. 564, 187 τὸ δὲ ξανθὸς Ῥαδάμανθυς πρὸς ἡδονὴν

Μενελάῳ πέφρασται, ξανθὸς γὰρ καὶ αὐτός.

[1515] Hom. _Od._ XI. 601.

[1516] Verg. _Aen._ VI. 617.

[1517] P. I. 17. 2, and Ar. _Eq._ 1311 schol. ad loc.

[1518] P. III. 3. 7.

[1519] _Cat._ 258. Hartung, _Arch. Zeit._ p. 263, Taf. XIX. and _Wiener

Vorlegeblätter_, Serie E, Taf. VI. 3.

[1520] _Cat._ 319. Masner, p. 39, fig. 22.

[1521] In a vase in the Museum at Carlsruhe (_Cat._ 388) one ‘Danaid’

appears in the second tier of figures, see Winkler, _Darstellungen der

Unterwelt_, p. 13.

[1522] Plat. _Rep._ 363 D and E.

[1523] Plat. _Gorg._ 493.

[1524] Ps.-Plat. _Axioch._ 573 E. In Xenophon (_Oec._ VII. 40) the

water-carriers are unnamed and masculine: οἱ εἰς τὸν τετρημένον πίθον

ἀντλεῖν λεγόμενοι.

[1525] Jahn, _Cat._ 153. Baumeister II. 866.

[1526] _Arch. Zeit._ 1871, Taf. 31. The objects in front of the seated

old man are apparently a collection of loose sticks. I had doubts

as to the accuracy of the reproduction, but the original at Palermo

was examined for me by the late Mr R. A. Neil, and he pronounced the

reproduction substantially correct.

[1527] Apul. _Met._ VI. 18. Prof. Furtwängler was, I believe, the

first to call attention to the passage of Apuleius in connection with

this vase. See _Jahrbuch d. Inst._ 1890, Anz. p. 24, and for the whole

question of Oknos, which does not here immediately concern us, see O.

Rossbach, ‘Dämonen der Unterwelt,’ _Rhein. Mus._ 1893, p. 593.

[1528] P. X. 31. 9-11.

[1529] Strab. VIII. § 256. Eustathius ad _Il._ IV. 171. 351 attributes

the verse in slightly different form to Hesiod: ἢ καὶ ἀπὸ τῶν Δαναΐδων αἳ

παραγενόμεναι ἐξ Αἰγύπτου φρεωρυχίαν ἐδίδαξαν ὡς Ἡσίοδος

Ἄργος ἄνυδρον ἐὸν Δαναὸς ποίησεν ἔνυδρον.

[1530] Aesch. _Supp._ 158.

[1531] The story that the _heads_ of the murdered husbands were buried in

or near Lerna apart from their bodies may have been merely aetiological

and based on the practice of calling the brim of a well κεφαλή. Cf. our

‘well-head,’ ‘fountain-head.’ Latin _caput aquae_. It is not my purpose

here to examine completely the Danaid myth save in so far as the Danaides

were _contaminated_ with the Uninitiated in Hades. The folklore of the

subject has been well collected by Dr Campbell Bonner, _Trans. American

Philol. Ass._ vol. XXXI. 1900, II. p. 27.

[1532] Strab. loc. cit. supra.

[1533] Herod. II. 171.

[1534] Poll. _On._ III. 38 καὶ τέλος ὁ γάμος ἐκαλεῖτο καὶ τέλειοι οἱ

γεγαμηκότες διὰ τοῦτο καὶ Ἥρα τελεία ἡ ζυγία. The play on the word τέλος

cannot be reproduced in English.

[1535] Eustath. ad _Il._ XXIII. 141, p. 1293.

[1536] For the vases known as Loutrophoroi see Milchhoeffer, _A. Mitt._

V. 1880, p. 174, and P. Wolters, _A. Mitt._ XVI. 1891, p. 371, and _ib._

XVIII. 1893, p. 66. These vases were sometimes pierced at the bottom but

it is not certain that the pierced vases were placed only on the graves

of the unmarried.

[1537] Dr Frazer, ad P. X. 31. 9, collects a number of interesting modern

parallels.

[1538] Plin. _N.H._ XXVIII. 2. 3.

[1539] Hor. _Od._ 3. 11. 35. Apollodorus II. 1. 14 says of Hypermnestra

αὕτη δὲ Λυγκέα διέσωσε παρθένον αὐτὴν φυλάξαντα.

[1540] Schol. ad Arist. _Orat._ II. p. 229 τῶν δὲ Δαναΐδων ὁ τετρημένος

πίθος τὸ μήποτε ταύτας μετὰ τὸν φόνον τῶν φιλτάτων τὴν ἀναψύχουσαν αὐτὰς

ἐκ τῆς ἀνδρείας κηδεμονίας χάριν παρ’ ἄλλων τυγχάνειν, πᾶσι γενομένας

ὑπόπτους διὰ τὸ ἄγος.

[1541] Soph. _El._ 433.

[1542] It is scarcely necessary to say that in my interpretation of

this myth I owe much to my predecessors, though my view is slightly

different from any previously given. Controversy has raged as to whether

the mythical Danaides gave rise to the ‘Uninitiated’ or _vice versâ_.

This seems to me a fruitless question with no possible answer. Each form

arose separately, and the point is their ultimate _contaminatio_. The

literature of the controversy is given by Dr Frazer ad P. X. 31. 9. To

his references may be added, Dämmler, _Delphika_ p. 22, and Mr A. B.

Cook, _J.H.S._ XIII. 1892, p. 97.

[1543] I much regret that M. Salomon Reinach’s brilliant article on the

criminals eternally condemned in Hades, ‘Sisyphe aux enfers et quelques

autres damnés’ (_Rev. Arch._ 1903, p. 1), reached me too late for me to

use the results of his researches.

[1544] Procl. _Ennead._ I. 6. 9 ἐν ἅπασι ταῖς τελεταῖς καὶ τοῖς

μυστηρίοις οἱ θεοὶ πολλὰς μὲν ἑαυτῶν προτείνουσι μορφάς, πολλὰ δὲ σχήματα

ἐξαλλάττοντες φαίνονται καὶ τοῖς μὲν ἀτύπωτον αὐτῶν προβέβληται φῶς

τοῖς δὲ εἰς ἀνθρώπειον μορφὴν ἐσχηματισμένον, τότε δὲ εἰς ἀλλοῖον τύπον

προεληλυθός.

[1545] Mr Gilbert Murray, _Greek Literature_, p. 66.

[1546] Ar. _Av._ 692.

[1547] The world-egg is of course an element common to many cosmogonies.

It may very likely be one of the many elements primarily borrowed by

Orphism from the Egyptians. The Egyptian demiurgus Chnoum gave birth to a

cosmic egg, see Euseb. _de praep. ev._ 3. 11. According to Diodorus (I.

27) Osiris says εἰμὶ δὲ υἱὸς Κρόνου πρεσβύτατος καὶ βλαστὸς ἐκ καλοῦ τε

καὶ εὐγενοῦς ᾠοῦ, σπέρμα συγγενὲς ἐγεννήθην ἡμέρας. Our concern here is

merely with the particular form taken by the doctrine in Orphism.

[1548] Hes. _Theog._ 116.

[1549] Damasc. _Quaest. de prim. princ._ p. 147. The sources are fully

given in Abel’s _Orphica_, p. 173. I am also indebted for references to

Schömann’s _De Cupidine Cosmog._, see Schömann, _Opuscula_, vol. II. p.

60.

[1550] Clem. Rom. _Homil._ VI. 4. 671 καὶ Ὀρφεὺς δὲ τὸ Χάος ᾠῷ

παρεικάζει, ἐν ᾧ τῶν πρώτων στοιχείων ἦν ἡ σύγχυσις, τοῦτο Ἡσίοδος

Χάος ὑποτίθεται, ὅπερ Ὀρφεὺς ᾠὸν λέγει, γεννητὸν ἐξ ἀπείρου τῆς ὕλης

προβεβλημένον, γεγονὸς δὲ οὕτω, κ.τ.λ.

[1551] Procl. in Plat. _Tim._ 2, p. 307 εἴη ἂν ταὐτὸν τό τε Πλάτωνος ὂν

καὶ τὸ Ὀρφικὸν ᾠόν.

[1552] Plut. _Quaest. Symp._ II. 3. 1.

[1553] Macrob. _Sat._ VII. 16. 691.

[1554] Achill. Tat. Isag. ad Arati _Phenom._, p. 77.

[1555] Luc. _Dial. Mort._ I. 1 and _Catapl._ 7.

[1556] Ov. _Ars Am._ II. 330. Cf. Juvenal VI. 518.

[1557] This fact, that eggs were offered to the dead, has been clearly

established by Dr Martin Nilsson in his tract _Das Ei im Totenkultus der

Griechen_. The ‘Sonderabdruck’ he has kindly sent me appeared in the

_Frân Filologiska Föreningen i Lund Språkliga uppsatser_ II. (Lund, 1902).

[1558] Clem. Al. _Str._ VII. 4, p. 713 ὁρᾶν γοῦν ἔστι τὰ ᾠὰ ἀπὸ τῶν

περικαθαρθέντων, εἰ θαλφθείη, ζωογονούμενα, οὐκ ἂν δέ τοῦτο ἐγένετο εἰ

ἀνελάμβανεν τὰ τοῦ περικαθαρθέντος κακά.

[1559] It is possible that the cosmic egg may have been imported from

Egypt and _contaminated_ later with the egg of purification.

[1560] P. IX. 27. 1.

[1561] _Amat._ 1.

[1562] Diod. IV. 6 μυθολογοῦσιν οὖν οἱ παλαιοὶ τὸν Πρίαπον υἱὸν εἶναι τοῦ

Διονύσου καὶ Ἀφροδίτης.

[1563] _Inv._ 2351. P. Hartwig, _J.H.S._ XII. 1891, p. 340.

[1564] Verg. _Aen._ IV. 684. If we may trust Servius (ad loc.), with

strictly practical intent, ‘Muliebriter tanquam possit animam sororis

excipere et in se transferre. Sic Cicero in Verrinis “ut extremum

filiorum spiritum ore excipere liceret.”’ So according to the thinking

of many primitive people are new souls born of old souls, see Tylor,

_Primitive Culture_, II. p. 4.

[1565] _Wiener Vorlegeblätter_, Serie D, Taf. VIII.

[1566] _Theog._ 1275.

[1567] _Cat._ 2291. _Wiener Vorlegeblätter_, Serie A, Taf. V.

[1568] _Museo Ital. di Antichita_, vol. III. 1, pl. 2.

[1569] Soph. _Ant._ 781, trans. by Mr Gilbert Murray.

[1570] _Cat._ 1852. Fig. 172 is reproduced from a hasty sketch kindly

made for me by Mrs Hugh Stewart; it is only intended as a note of subject

and not as a substitute for complete publication.

[1571] Plat. _Symp._ 196 A.

[1572] Now in the Bibliothèque Nationale, Paris, De Ridder, _Cat._ 366;

see Lenormant et de Witte, _Élite des Monuments Céramographiques_ IV.,

Pl. LI.

[1573] Eur. _Hipp._ 525.

[1574] _Cat._ E 440. _Mon. d. Inst._ I. Pl. VIII. The design in fig. 38,

Odysseus passing the Sirens, is from the obverse of this vase. The three

Sirens probably suggested the triple Erotes.

[1575] Alcman frg. 38 (34).

[1576] Fröhner, _Choix de vases grecs_, Pl. VI. p. 24.

[1577] _Philosoph._ V. 8, ed. Cruice.

[1578] Harpocrat. s.v. Φλυεῖς.

[1579] P. I. 31. 4. Attention was first drawn to this passage in

connection with the ‘Anodos’ vase-paintings by Prof. Furtwängler,

_Jahrbuch d. Inst._ 1891, pp. 117-124, but with his interpretation of the

vases I find myself unable to agree (see p. 282, n. 2) and the evidence

from the _Philosophoumena_ seems to be unknown to him.

[1580] See Dr Frazer, _Pausanias_, vol. II. p. 412.

[1581] The roots φλε, φλι, φλυ and the guttural form χλι (cf. χλιδή) all

express the same notion of bursting, bubbling, germinating, see Vaniček

ad voc. and cf. Hesych. φλεῖ· γέμει, εὐκαρπεῖ, πολυκαρπεῖ, and the words

φλύκταινα, φλύζει.

[1582] Plut. _Symp._ V. 8. 2 and 3 τοῦ δὲ Ἐμπεδοκλέους εἰρηκότος·

οὕνεκεν ὀψίγονοί τε σίδαι καὶ ὑπέρφλοια μῆλα.

The text has ὑπέρφλοια: the superfluous ι may have crept in owing to

Plutarch’s guess.

[1583] Plut. loc. cit. ὁμοίως τὸν Ἄρατον ἐπὶ τοῦ Σειρίου λέγοντα·

καὶ τὰ μὲν ἔρρωσεν τὸν δέ φλόον ὤλεσε πάντα,

τὴν χλωρότητα καὶ τὸ ἄνθος τῶν καρπῶν φλόον προσαγορεύειν ... εἶναι δὲ

καὶ τῶν Ἑλλήνων τινὰς οἳ Φλοίῳ Διονύσῳ θύουσιν.

[1584] Harp. s.v. Κτησίου Διός· ... Κτήσιον Δία ἐν τοῖς ταμείοις ἵδρυντο.

[1585] Athen. XI. 46 § 478: the portions omitted καὶ ἐκ τοῦ ὤμου τοῦ

δεξιοῦ καὶ ἐκ τοῦ μετώπου τοῦ κροκίου are unintelligible as they stand,

but their meaning does not affect the present argument.

[1586] Probably not even in name; if my conjecture be correct the Δίαs

set up are of the same nature as the _dirae_ and the δίον κώδιον, see p.

23, note 2.

[1587] Plut. _Them._ I. Pausanias (IV. 1. 7) in speaking of this same

_telesterion_, which was the sanctuary of the Lycomids, calls it by the

very peculiar name κλίσιον, Dr Frazer translates κλίσιον ‘chapel.’ The

word _may_ mean a ‘lean to,’ a rough annexe, but I would conjecture that

here it means the same as παστάς, i.e. ‘bridal chamber,’ the place of the

ἱερὸς γάμος, see p. 536.

[1588] P. IV. 1. 7 and 8.

[1589] _Philosophoum._ V. 3 ed. Cruice, ἔστι δ’ ἐν τοῖς πυλεῶσι καὶ

πρεσβύτης τις ἐγγεγραμμένος, πολιὸς, πτερωτὸς, γυναῖκα ἀποφεύγουσαν

διώκων κυανοειδῆ (κυνοειδῆ the MS.: but Schneidewin’s correction is

generally admitted), ἐπιγέγραπται δὲ ἐπὶ τοῦ πρεσβύτου· φάος ῥυέντης, ἐπὶ

δὲ τῆς γυναικός· περεηφικόλα. ἔοικε δὲ εἶναι κατὰ τὸν Σηθιανῶν λόγον ὁ

φάος ῥυέντης τὸ φῶς, τὸ δὲ σκοτεινὸν ὕδωρ ἡ φικόλα, τὸ δὲ ἐν μέσῳ τούτων

διάστημα ἁρμονία πνεύματος μεταξὺ τεταγμένου.

[1590] Luc. _de Salt._ 7, and Xen. _Symp._ VIII. 1.

[1591] _Orph. Hymn._ VI. 7 (trans. by Mr Gilbert Murray):

πάντη δινηθεὶς πτερύγων ῥιπαῖς κατὰ κόσμον

λαμπρὸν ἄγων φάος ἁγνόν, ἀφ’ οὗ σε Φάνητα κικλήσκω

ἠδὲ Πρίηπον ἄνακτα καὶ Ἀνταύγην ἑλίκωπον.

[1592] Eur. _Hipp._ 1269.

[1593] Diog. Laert. _Vit. Pyth._ V.

[1594] Sauppe, _Die Mysterieninschrift von Andania_.

[1595] Diog. Laert. _Vit. Pyth._ XXI.

[1596] Clem. Al. _Strom._ IV. 19 § 583.

[1597] Iambl. _de Myst._ § 247 χαρακτὴρ παλαιότροπος ... ἀρχαιοτρόπου δὲ

καὶ παλαιοῦ πίνου διαφερόντως ὥσπερ τινὸς ἀχειραπτήτου νοῦ προσπνέοντα.

[1598] Diog. Laert. _Vit. Pyth._ 8. 1. 10.

[1599] Strab. VII. § 297.

[1600] Valer. Max. 8. 15. 1.

[1601] Plin. _Nat. Hist._ XXXVI. 46.

[1602] Johannes Malala, _Chronogr._ IV. 74 οὗ ὄνομα ὁ αὐτὸς Ὀρφεὺς

ἀκούσας ἐκ τῆς μαντείας ἐξεῖπε Μῆτιν, Φάνητα, Ἠρικεπαῖον ὅπερ ἑρμηνεύεται

τῇ κοινῇ γλώσσῃ βουλὴ, φῶς, ζωοδοτήρ.

[1603] Prokl. in Plat. _Tim._ II. 207 εἴη ἂν ταὐτὸν τό τε Πλάτωνος ὂν καὶ

τὸ Ὀρφικὸν ᾠόν.

[1604] Prokl. in Plat. _Tim._ II. 130 θῆλυς καὶ γενέτωρ κρατερὸς θεὸς

Ἠρικαπαῖος.

[1605] Herm. in Plat. _Phaedr._ p. 135 τετρὰς δὲ ὁ Φάνης, ὡς Ὀρφεύς φησι

τετράσιν ὀφθαλμοῖσιν ὁρώμενος ἔνθα καὶ ἔνθα.

[1606] Herm. in Plat. _Phaedr._ p. 125 οὐ πρῶτος δὲ ὁ Πλάτων ἡνίοχον καὶ

ἵππους παρέλαβεν ἀλλὰ καὶ πρὸ αὐτοῦ οἱ ἔνθεοι τῶν ποιητῶν Ὅμηρος, Ὀρφεύς,

Παρμενίδης.

[1607] P. III. 16. 1.

[1608] _Kypria_, frg. ap. Athen. VIII. § 334.

[1609] _Cat._ 2254. Kekulé, _Ueber ein griechisches Vasengemälde im

akademischen Kunstmuseum zu Bonn_, 1879, p. 1.

[1610] Pherekydes ap. Prokl. in Plat. _Tim._ III. 368 ὁ δὲ Φερεκύδης

ἔλεγεν εἰς Ἔρωτα μεταβεβλῆσθαι τὸν Δία μέλλοντα δημιουργεῖν.

[1611] Prokl. in Plat. _Cratyl._ p. 66 ὡς ὁ Ὀρφεὺς ἐνθέῳ στόματι λέγει

καὶ καταπίνει τὸν πρόγονον αὐτοῦ τὸν Φάνητα καὶ ἐγκολπίζεται πάσας αὐτοῦ

τὰς δυνάμεις ὁ Ζεύς.

[1612] Procl. in Plat. _Tim._ II. 130 B τοιαῦτα γὰρ περὶ αὐτοῦ καὶ Ὀρφεὺς

ἐνδείκνυται περὶ τοῦ Φάνητος θεολογῶν. πρῶτος γὰρ ὁ θεὸς παρ’ αὐτῷ ζῴων

κεφαλὰς φέρει

πολλὰς

κρίας, ταυρείας, ὄφιος χαροποῦ τε λέοντος,

καὶ πρόεισιν ἀπὸ τοῦ πρωτογενοῦς ᾠοῦ, ἐν ᾧ σπερματικῶς τὸ ζῷόν ἐστι, and

p. 131 E διὸ καὶ ὁλικώτατον ζῷον ὁ θεόλογος ἀναπλάττει κριοῦ καὶ ταύρου

καὶ λέοντος καὶ δράκοντος αὐτῷ περιθεὶς κεφαλάς.

[1613] Eur. _Bacch._ 1017.

[1614] _Myth. and Mon. Anc. Athens_, p. 538.

[1615] _Hom. Hym._ XIX. 42 trans. by Mr D. S. MacColl.

[1616] The Orphic conception of Pan as All-god was no doubt helped out

by the fact that as early as the time of Herodotus (II. 46) the analogy

was noted between the Greek Pan and the Egyptian Mendes, who was both

Goat-god and All-god; see Roscher, ‘Pan als Allgott’ in _Festschrift f.

Overbeck_, 1893, p. 56 ff., and for Mendes, Roscher, s.v.

[1617] Plut. _de defect. orac._ 17.

[1618] Murray, _Ancient Greek Literature_, p. 68.

[1619] _A. Mitth._ XIII. pl. IX.

[1620] P. IX. 25. 5.

[1621] Clem. Al. _Strom._ V. 8 § 231.

[1622] Reproduced by kind permission of Dr E. von Stern from the

_Mémoires de la Société Impériale d’histoire et des antiquités_, vol.

XVIII. pl. I. The vase was found at Kertsch.

[1623] Eur. _Bacch._ 769.

[1624] Diod. Sic. I. 11. 3 Εὔμολπος μὲν ἐν τοῖς Βακχικοῖς ἔπεσί φησιν

Ἀστροφαῆ Διόνυσον ἐν ἀκτίνεσσι πυρωτόν. Ὀρφεὺς δὲ

‘Τοὔνεκά μιν καλέουσι Φάνητά τε καὶ Διόνυσον.’

[1625] Justinus, _Cohort._ c. 15 καὶ αὖθις ἀλλαχοῦ που οὕτως λέγει

εἷς Ζεύς, εἷς Ἀΐδης, εἷς Ἥλιος, εἷς Διόνυσος,

εἷς θεὸς ἐν πάντεσσι· τί σοι δίχα ταῦτ’ ἀγορεύω;

[1626] Dr Sam. Wide, _A. Mitt._ XIX. 1894, p. 248 ff.

[1627] Inscr. line 120 Μερῶν δὲ γεινομένων αἰρέτω ἱερεὺς ἀνθιερεύς,

ἀρχίβακχος ταμίας, βουκολικός, Διόνυσος, Κόρη, Παλαίμων, Ἀφροδείτη,

Πρωτεύρυθμος, τὰ δὲ ὀνόματα αὐτῶν συνκληρούσθω πᾶσι.

[1628] E. Maass, _Orpheus_, p. 64. The theory that Orpheus is a god seems

to me to vitiate much of Dr Maass’s interesting and valuable book.

[1629] Lucian _De Salt._ 7 § 271 ... καὶ _εὔρυθμος_ αὐτῶν κοινωνία καὶ

εὔτακτος ἁρμονία τῆς _πρωτογόνου_ ὀρχήσεως δείγματά ἐστι.

[1630] Eur. _Hipp._ 527.

[1631] Murray, _Ancient Greek Literature_, p. 272.

[1632] Plat. _Symp._ 189.

[1633] Eur. _Hipp._ 535.

[1634] E.g. Maass, _Die Tagesgötter_, p. 288.

INDEX.

Transcriber’s Note: In the original, footnote references were given

in the form 232² (page number, and in superscript, the number of the

footnote on that page). As all footnotes have been moved and renumbered

in creating this e-text, a reference to the relevant footnote has been

added in brackets.

I. GREEK.

ἄγγελοι βασανισταί, 232² (Footnote 597)

ἅγιος, 57

ἁγνεία, 168

ἄγνοια, 582

ἅγος, 57, 58, 113, 114, 116

ἀγυρμός, 151

ἀθηρηλοιγός, 529

ἅλαδε μύσται, 152

ἄλφιτα, 88

ἀμεταστρεπτί, 605

ἀμύμων, 335-337

ἀμφιθαλὴς παῖς, 77

ἀναθέσσασθαι, 46

ἀνάστατοι, 132

ἀνόσιοι, 615

Ἄξιε ταῦρε, 438³ (Footnote 1116)

ἀπαγωγά, 587

ἀποδιοπομπεῖσθαι, 26, 27, 43

ἀπόθεστος, 46

ἀπόνιμμα, 57, 58, 623

ἀποπομπαί, 8, 9

ἀποτροπή, 68, 163, 256, 364, 509

ἀποφράδες, 48

ἀρά, 139-145

ἀφαγνίσηται, 523

ἀφιέρωσαν, 149

βαλλητύς, 155

βασκάνια, 191

Βασσαρικά, 492¹ (Footnote 1243)

βουπλήξ, 369

βρόμος, 416, 417

βρῦτον, 424

βωμός, 61, 62

γῆρας, 173

Δᾶ, 271

δαίμονες, 588, 625, 658

δεισιδαιμονία, 4-7

δέματα, 141² (Footnote 361)

δευτερόποτμοι, 244

Δημητρεῖοι, 267, 600

Δῖα, festival of, 23, 143

διοπομπεῖν, 43

Διὸς κώδιον, 23-28, 643

δράκαινα, 232

δρακοντώδεις, 233

δρᾶμα and δρώμενα, 568-571

δρώμενα, 283, 568-571

ἐγχυτρίζειν, 36

ἔλασις, 152

ἐμασχαλίσθη, 69

Ἔμβαρός εἰμι, 70

ἐναγεῖς, 58

ἐναγίζειν, 53-63

ἐναγίσματα, 470, 629, 630

ἐναγισμοί, 53-63, 161

ἔνθεος, 426

ἐπαγωγαί, 140

ἐπαγωγή, 587

ἐπιβαίνω, 593

ἐποπτεία, 516, 547

ἐξάργματα, 69

ἐξέλασις, 106

ἔριφος, 595

ἐσχάρα, 61, 62, 147¹ (Footnote 375)

ἐσχάραι, 125

Εὑδάνεμοι, 251

εὐεία, 430

εὔιοι γυναῖκες, 414

εὐχή, 142

ἔφοδοι, 219

ζημία, 129

ἡγητηρία, 116

ἠεροφοῖτις, 215

θαλύσια, 77

θάργηλος, 76

θεραπεία, 3, 163, 181, 256

θέσκελος, 137

θεσμοί, 137, 643

θέσσασθαι, 46

θρῖναξ, 530³ (Footnote 1329), 532

θρόνος, 514, 548

θύειν, 53

θύεσθαι, 67

θύματα ἐπιχώρια, 14

θύσα, 430

θυσία, 80

θυσία ἄδαιτος

ἱερά, 555

ἱερεῖον, 54

ἱερεύειν, 53

ἱερὸς γάμος, 482

ἵπποι, 475¹ (Footnote 1202)

Ἱππολύτῳ δ’ ἔπι, 355

ἴϋγξ, 139

καθαρμοί, 116, 161

καθοσιώσας, 401

Κάσσμια, 210

κατοργιάσας, 401

κέρνος, 158² (Footnote 406)

κῆρ τυμβοῦχος, 213

κῆρες θανάτοιο, 176

κηριτρεφής, 184, 185

κήρυκες, 172² (Footnote 443)

κινέω, 45² (Footnote 97)

κλῄς, 554¹ (Footnote 1379)

κὸγξ ὄμπαξ, 161

κολυμβήθρα, 35

κρείττονες, 327, 335, 340

κύκλος, 591¹ (Footnote 1458)

λῄτειραι, 248

λιθοβολία, 155

λίκνον, 158² (Footnote 406)

Μᾶ, 271² (Footnote 710)

Μαῖα, 262

μέγαρα, 61, 123, 125

μέθη, 423

μελίσπονδα, 423

μύσος and μυστήριον, 154

μύω, 153

ναρθηκοφόροι, 474¹ (Footnote 1201)

νόμιμα, 511, 513

Νύμφη, 262

νύμφιος, 539³ (Footnote 1352)

Νυμφών, 539

Νῦσαι, 412¹ (Footnote 1051)

ὅπλα, 587

ὅρκια τέμνειν, 64

ὅσια, 599

ὁσιότης, 478

ὁσιωθείς, 499¹ (Footnote 1254), 600

οὐλοχύται, 54, 86-89

παγκαρπία, 80, 159, 643

πάντα ῥεῖ, 164

παστός, παστάς, 536

πέλανος, 88-90

πολύθεστος, 46

πομπή, 152

πότνια θηρῶν, 194, 264-266

πρόβατα, 15

προκάθαρσις, 560

προσβολαί, 219

στέμματα, 594

στέφανος, 593

στυγνότης, 15

σύνθημα, 155³ (Footnote 402)

σφάγια, 63-73, 245, 250

τέμνειν σφάγια, 64

τίθηναι, 402, 465, 500

τράγος, 416, 421, 422

τραγῳδία, 421

ὕε κύε, 161

ὑποκόλπιος, 594

φάος ῥυέντης, 645

φίκολα, 645

φύλακες, 374, 580

Χαμύνη, 405

χρηστέ, 335

χύτραι, 35

χύτρινοι, οἱ, 35

χύτρος, 79

ὠμοφαγία, 483, 485

II. GENERAL.

Absyrtos, 68

Achaia, 128

Acheloüs, 435

Adikia, 613

Adrastos, 362

Agathos Daimon, 357, 544

Aglauros, 287

Agnoia, 585

Agnus castus, 106, 130

Agrae, 560

— mysteries at, 557-561

Agrionia, 465

Aiakos, 611

Aigisthos, 335

Aioleiai, 409

Alcmaeon, 220, 481

_Alphita_, 156

Amphiaraos, 27, 344

Amynos, 345-347

_Anaklethra_, 604

Ananke, 270, 606

Anodos, 122, 126, 276-285, 604

Anthesteria, 32-74

Anthropomorphism, 70

Aphrodite, 308-316, 641

Apollo and Orpheus, 460

Archemoros, 339

Archibacchos, 476

Ares, 375-377

Argei, 117

Arrephoria, 131-134

Artemis, 299-301

Artemis Munychia, 71

Asklepios, 341-350

Athamas, 110, 513

Athene, 301-308

Athene Aithuia, 305

Athene, birth of, 366

Aversion, gods of, ceremonies of, 8, 9

Bacchoi, 474-478, 561

Bacchos, 433

‘Bacchos’, 479, 480

Banquet of the Blest, 614

Baptism, 597

Bassarids, 461

Bath, ritual, 312

Baubo, 570, 570¹ (Footnote 1411)

Beating ceremonial, 100

Bee, 443, 444

Bellerophon, 220

Bessi, 370, 371

Birth of Aphrodite, 312

Birth, Sacred, 549-552

Book of the Dead, 577, 589

Boreads, 181

Boukolion, 537, 539

Bouphonia, 111-113

Brimo, 552-554

Brimos, 526, 549¹ (Footnote 1370)

Bromios, 414-417, 531

Buckthorn, 37

Bull-God, 432-437, 516

Bull-roarer, 527² (Footnote 1322)

Burning Bush, 410

‘Busk’, 118

Caecilia Secundina, 586, 587

Calendar, Attic, 29

Cereal intoxicants, 416-525

Cervisia, 424

‘Chalcidian pursuit’, 129

Chaos, 516

Charila, 106

Charites, 287-299, 438, 439

Choes, 38-40

Chryse, 306

Chthon, 200

Chytroi, 33-37

Cicones, 457, 470

Circle, 593-595

_Clouds_, parody of Orphism in, 512

Cnossos, 483

Commination Service, 145

Cradle, 524, 528

Credo and Confiteor, 156

Cremation, 510

_Cretans_, the, 479

Crete, 460, 565-568

Curses, 138-145

Cyamites, 545

Danaides, 614-624

Delphi, influence of, 557-561

Demeter and Kore, 271-273

‘Demeter’s people,’ dead as, 267

Dendrites, 426-432

Deo, 272

Despoina, 594-598, 600

_Devotion_, 161, 523

Dexion, 346-347

Diasia, 11-28

Dike, 507, 613

Dionysos, 364

— at Eleusis, 557, 561

— grave of, 558

— Omestes, 71

— on hero-reliefs, 360-363

Dipolia, 111

Dirae, 23, 143

‘Dirae’ of Teos, 143

Dithyramb, 412

Dithyrambos, 437-445

Dodona, gong at, 570

Dolioli, 44

Drama, origin of, 568

Drunkenness, 448

Dryas, 369

Egg in Mysteries, 628-630

Eiraphiotes, 488-495

Eirene, 270

Eiresione, 77-82

Eleusinian Mysteries, 540

Ennoia, 584-585

Epikleidia, 554¹ (Footnote 1379)

Epimenides, 401

Epoptes, 547

Erechtheus, 555

Ergane, 520

Erichthonios, 406

Erikapaios, 649

Erinyes, 61, 68, 213-239

Eris, 250

Eros, 626-659

— and Psyche, 533

— and the Mother, 639-641

Eubouleus, 586, 587, 588

Eukles, 586, 587, 588

Eumenides, 253-256

Eumolpidae, 554-557

Eumolpos, 554-557

Eunoë, 583, 584

Eurydice, 461, 603-605

Eurynomos, 186

_Euthyphron_, discussion of religion in the, 2

_Everruncatio_, 115

Eye, Evil, 196

Fan, winnowing, 528-535

February, 48-51

Februum, 49

Feralia, 49

Figs for purification, 99

Flaminica Dialis, 117

_Flammeum_, 522

Fleece of purification, 548

Flight ceremonies, 113

Fox totem, 462

‘Frummety’, 89² (Footnote 226)

Gephyrismoi, 136

Gong of Dodona, 570

Gorgoneion, 187-191

Graiae, 194-196

Gypsum, 135, 514

Hades, 601

Haloa, 145-150

Harpies, 178-183

Harvest-festivals, 75-119

Head of Orpheus, 469

Hebe-Ganymeda, 325

Hecate, 288

Helen Dendritis, 322

Helios, 462, 463

Hephaistos, 377

Hepialos, 167

Hera, 316-319

Herakles, 166, 347

— at Agrae, 547

— at Sekyon, 55

— in Hades, 612

— initiation of, 547

Herm, Eros as, 631

Hermes, 631

— Chthonios, 34, 35, 249

Heroes, 326-363

‘Hero-Feasts’, 350-363, 615

Hero-healers, 341-350

Heroines, cult of, 323-326

Heroïs, 403

Hersephoria, 287

Hesychidae, 247

Hesychos, 247

Hierophant, 550, 551, 564, 571, 594

Hippolytos, 354, 512

Holocaust, 16

Honey, 597

Horse-demons, 388

Horse-Medusa, 179

‘Horses’, 476

Hosia, 507

Hosioi, 434, 501-508

Hyakinthos, 339

Iacchos, 379, 414, 541-545

Iasion, 565, 566

‘Ikarios’ reliefs, 361

Immortality, 478, 571

Inferiae, 47

Intichiuma, 83

Iobaccheia, 538

Iobaccheion, 475

Iobacchoi, 656

Isodaites, 441, 482

Ivy, 429

Judges in Hades, 610

Kabeiroi, 653, 654

Kalligeneia, 126, 130, 270

Kallynteria, 114-116

Karpophoros, 263

Kathodos, 123

Ker, Eros as, 632, 636

Keraunia, 408-411

Keres, 35¹ (Footnote 45), 41-43, 165-217

Kernophoria, 160-549, 559

Kernophoros, 559

_Kernos_, 158, 159, 160, 549

Kerostasia, 183

Kerykainae, 212

Kerykeion, 42, 277

Kid, 595

Klodones, 373

Kore and Demeter, 271-273

Koreia, 145

Korybantes, 515

Korybas, 570

Koures, 401, 570

Kouretes, 172, 485, 492, 499-501

Kourotrophos, 267-271

_Krithologos_, 87

Kronia, 110

Kykeon, 155, 156

Leibethra, 457, 462, 469

Lemuria, 33, 34

Lesbos, 466-468

Lethe, 575-584

Liber, 528, 538

Libera, 528, 538

_Libum_, 89

Likna, 403

Liknites, 402, 403, 523, 524, 532, 534, 550

_Liknon_, 519-535

Liknophoria, 518-535, 547-549

Liknophoros, 534

Loutrophoria, 622

Lupercalia, 49-51

Lycomids, 471

Lycurgus, 369

Maenads, 389

Maiden, 262

Maimaktes, 17

Maniae, 255

Marriage, the Sacred, 535-538, 549-552

Masks, in ritual, 188

Masks on furnaces, 190

Matriarchy, 261, 273

Meilichioi, 16

Meilichios, 340

Melisponda, 510

Metempsychosis, 590

Metis, 649

Milk, 596-598

Mimallones, 373, 570

Mimes, 475

Minos, 611

Minotaur, 483

Mitos, 653

Mnemosyne, 509

— Well of, 575-584, 623

Moisture, Principle of, 431

Monotheism, 626

Mother, the, 260-271, 510

— and Son, 560, 561-563

Mountain Mother, 497-499

Mud in Mysteries, 615

Mysteries, 150

— Eleusinian, 150-160

— Lesser, 560

_Mystes_, 153

‘Mystic pig’, 548

Naassenes, 550

Name, new, 594

Nekuia, 73, 267

Nephalia, 91-98, 423, 509-511

Nesteia, 126

Nilus, S., 486

Ninnion, pinax of, 558, 561

Nyktelios, 441

Nymphs, 291, 318

Nysa, 379

Oknos, 618

Omadius, 485

Omestes, 489

Omophagia, 546² (Footnote 1367)

Omphalos, 59, 320, 321

— at Eleusis, 557, 558, 569, 561

Onomacritus, 473, 494

Orpheus, 456-478

— on vases, 602

Orphic Burial-Rites, 599

— Cosmogony, 625-659

— Eschatology, 573-624

— tablets, 574-600

— Theogony, 625, 626

— vases, 600-613

Osiris, 402, 440, 576, 577

Ourania, 316, 509

Paean, 439-442

_Palingenesia_, 527

Palladium, 302

Pallas, 301, 302

Pan, 101, 651

Panagia, 344

Pandora, 280-283

Pandrosos, 287

Panes, 278, 282, 290

Pangaion, 462

Pantomime, in ritual, 283

— sacred, 570

Pantomimes, 475

Parentalia, 49

Paris, judgment of, 292-299

_Pastos_, 158

Peirithoös, 612

_Pelanos_, 88-90, 156, 345, 349

Pelasgian characters, 468

Pelasgians, nameless gods of, 333

Pelops, 338

Perikonios, 430

Phanes, 646-648, 656

Pharmakos, 95-114

Pherophatta, 556

Philia, 356

Phix, 211

Phlya, 536, 537, 549

Phlya, mysteries at, 549, 641-646

Phokos, 338

Pholos, 386

Phytalmios, 427

Pig of purification, 152, 153

Pimpleia, 470

_Pithoi_, 617

Pithoigia, 32, 33¹ (Footnote 55), 37, 40-45

Pithos, 41

Plemochoae, 40, 161

Ploutos, 566, 567

Plynteria, 115

Poinae, 606

Polyxena, 61

Praxidikae, 188, 214

Priapos, 631

Proteurhythmos, 656-658

Protogene, 643

Protogonos, 648-651, 657

Protolaos, 653

Psoloeis, 409

Psychagogoi, 69

Psychostasia, 183

_Ptuon_, 531

Purification, ritual of, 24-29, 162

Purple in ritual, 249

Pyanepsia, 81

Pythagorean rites, 455, 646

Queen Archon, 537

Re-birth, 590

Rhabdos, 42-44, 277

Rhadamanthys, 611

Rhea, 562, 563

Rhombos, 491

Sabaiarius, 420

Sabazios, 418-420

_Sacra_, 157

Sacramentalism of food and drink, 454

Sacred Marriage, 551, 552, 564-566

— Spring, 522, 523

Sacrifice, fireless, 94

— human, 96, 109, 114

_Sacrima_, 84

Salmoneus, 59, 336, 607

Satrae, 370

Satyrs, 211, 380-388, 421, 422

Scape-goat, 105

Seilenoi, 388

Semele, 404

Semnai Theai, 239-253

Sieve, 532, 622

Simaetha, 139

Siren, 139, 197-207

Sisyphos, 607-610

Skedasos, daughters of, 71

Skira, 134, 135

Skirophoria, 134-136

‘Smileless Stone’, 127

Snake, Erinys as, 232-237

— form of hero, 327-332

Soul as bird, 200-201

— as star, 205

Sphinx, 207-211

Stenia, 136

Stepterion, 113

Stone of Parching, 577

Sublimation, 93

Tablets, Orphic, 574-600

Taboo, 83-85, 148, 154

Tantalos, 607, 608

— dog of, 227, 459

Tattooing, practice of, 464

Telchines, 171

Telesterion, 644

Thargelia, 74-119

Theoinia, 538

Theseus in Hades, 612

Thesmophoria, 120-160

_Thesmophoriazusae_, 144

Thesmophoros, 137

Thracians, 555

Thriae, 442, 443

Thriambos, 442-444

Thyiades, 402, 524

Titans, 493-495

Titles, cultus, 333-340

Tityos, 337

‘Token’, 155, 536, 551

_Tonea_, festival of, 316

Tragedy, 388, 421

Trinities, maiden, 286-292

Triptolemos, 273, 556, 563, 564, 610

Tritopatores, 179

Trophoniads, 580

Trophonios, 349, 579-581

Tyche, 270, 271

Uninitiated, the, 615

Vannus, 527-535

Veil, symbolism of, 522

Ver Sacrum, 522

Vestal Virgins, 44

Wand-bearers, 474-478

Water-Carriers in Hades, 615, 616

‘Well of Fair Dances,’ 127

Well-Nymphs, 620

Wheel, 589-593

Wine, 447

Women and agriculture, 272

World Egg, 626-630

Zagreus, 441, 480, 489, 491-496, 587, 588

Zan, 598

Zetes and Kalais, 181

Zeus Aktaios, 27

— Epiteleios, 356

— Hades, 17, 21

— Idaean, 480

— Ktesios, 643

— Meilichios, 13-28

— Philios, 356, 357

— Phyxios, 69

— Polieus, 111

— sacrifice to, in Homer, 11

_Zythos_, 424

CAMBRIDGE: PRINTED BY J. AND C. F. CLAY, AT THE UNIVERSITY PRESS.