Chapter VIII: Dionysos

Mystical character of the religion of Dionysos. Dionysos
an immigrant Thracian. The legend of Lycurgus. Historical
testimony. In Euripides Dionysos an oriental. Explanation
of apparent discrepancy. The Satyrs. Analogy with the
Centaurs. The Satyrs represent an indigenous people who became
worshippers of Dionysos. Cheiron the good Centaur. The Maenads
not merely mythological. The Thyiades of historical times. The
Maenads, Thyiades, Bacchants, women possessed by Dionysos. They
are the nurses of the god and worship him as Liknites. Dionysos
son of Semele. Semele the Earth-Mother. Cult of thunder-smitten
places. Dionysos son of Zeus. Zeus adopts Dionysos as god
of the grape. Examination of the titles Bromios, Braites,
Sabazios. All three are titles of a god of a cereal intoxicant.
The cereal intoxicant preceded in the North the intoxicant
made from the grape. Tragedy the song of the cereal drink.
Dionysos emerges from obscurity as god of the grape. Dionysos
the tree and vegetation god. Evidence of art. The ‘Principle
of Moisture.’ Dionysos the Bull-god. Animal incarnations. The
‘return to nature.’ Dithyrambos and the Dithyramb. Dithyrambos
the Mystery-Babe. Plutarch on the Dithyramb. Possible
association with the Bee-Maidens, the Thriae. Moderation of
the Greek in the use of wine. Sacramentalism of eating and
drinking. The ecstasy of asceticism, pp. 364-454.

CHAPTER IX.

ORPHEUS.

Problem of relation between Orpheus and Dionysos. Analogy
and contrast between the two. Orpheus a Thracian; a magical
musician. Possible Cretan origin of Orpheus. The island route
from Crete to Thrace. The death of Orpheus. Representations on
vase-paintings. Orpheus an enemy of the Maenads. His burial and
the cult at his tomb. His oracle at Lesbos. His relation to
Apollo. Orpheus a real man, a reformer, and possibly a martyr;
heroized but never deified. Orpheus as reformer of Bacchic
rites. Influence of Orphism at Athens. New impulse brought
by Orphism into Greek religion. Spiritualization of the old
Dionysiac doctrine of divine possession. Contrast with the
anthropomorphism of Homer and Pindar. Consecration the
keynote of Orphic religion, pp. 455-478.