Chapter XII: Orphic Cosmogony (6)

[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