Cook, Arthur B.: Zeus: a study in ancient religion (Band 1): Zeus god of the bright sky (Cambridge, 1914)

24 Zeus Pandmaros, Panemeros^ Panemerios

with marriage or with arrival at a marriageable age. As such it

widespread throughout Greece, and that further proof of the practice may be found in the
terms Kbpos, Kopt] for 'young man, young woman,' literally 'shaveling' (/cetpw, 1 I shave').
My friend Dr Giles kindly informs me that this derivation is quite possible, and that the
words in question should be grouped as follows : /copos, Ionic Kovpos, Doric /cwpos, etc.
<Kop-fo-s; Koprj, Ionic Kovprj, Doric Kdopa, etc. < Kbp-fa (Collitz-Bechtel Gr. Dial.-Inschr.
i. 143 no. 373 rat Kop/ctt) and Kovpevs 'barber' <Kopa-eiJS (Hesych. s.v.); Kovpd 'hair-
cutting ' ' tress' < *Kopcr-a. He refers me to F. Solmsen in the Zeitschrift fiir vergleich-
ende Sprachforschung 1888 xxix. 128 f., who conjectures that Kopd (/cetpw) became Kovpd
by analogy with Kovpetis < Kopcretis. That this whole series of words was interrelated had
already been guessed by the ancients: see et. mag. p. 534, 4 ff. Kovpd- dirb rod Keipw
KeKapfxat. Kopd /cat Kovpd. Kovpr)-...r) irapd to Keipw, to Kovpevw, Koprj /cat KotipT] /c.r.X., ib.
p. 533, 57 f. XeyeTai 5e /cat 6 %vp£)v clvtov to yevetov (sc. Kovpos). So ib. p. 529, 36 f., et.
Gud. pp. 338, 8f., 341, 40 ff.

The foregoing derivation strongly supports Miss J. E. Harrison's contention that the
KovpijTes were the young initiates of the tribe (see her cogent article in the Ann. Brit.
Sch. Ath. 1908—1909 xv. 308—338). Archemachos of Euboia frag. 8 (Frag. hist. Gr.
iv. 315 f. Muller) ap. Strab. 465 states that the Kouretes of Chalkis oinadev ko/aQvtcls
yeviadai, rd 5' efiirpoadev Ketpecdai, 5i6 /cat Koup^ras a7ro tt)s Kovpds KhrjOrjuaL. This may
be a speculation based on the"kfiavTes., .oindev KOfxbwvTes (II. 2. 542). But it was certainly
believed in the fifth century B.C. that the KouprjTes got their name from their peculiar
coiffure : Aisch. frag. 313 Nauck2 y\ibQ>v re ir\6Kafxos wcrre irapdevois d/3pat$- | odev /caAetV
KovprjTa \abi> rjveaav, Agathon Thy est es frag. 3 Nauck2 Kb/xas iKeipdfxeada [xdpTvpas
Tpvcprjs, I rj 7rov irodeivbp xpTjfxa ttul^ovitji cppevi. | eTTshvvfiov jovv evdijs ecrx0^" «\eos, I
Kovp7]Tes elvaL, Kovpi/mov xdptz' rpt^os. Cp. et. mag. p. 534, 146°. Koup^rer...?) dirb Trjs
Kopds, 7rapd to /xt] Keipe<jQai — et. Gud. p. 342, 1 ff., Hesych. s.v. KovprjTes' ...5td to KovpiK&s
dvabebeadai rds KOfxas, Eudok. viol. 518 et be Tives t&v ''EiXXtjpwv ovk rfaav Kap-qKOfxbwvTes,
7rapecr7j/xeid)aaTo clvtovs rj io~Topia, YLovprjTas avTods ovojxd^eaOaL Xeyovaa k.t.X. = Eustath.
in II. p. 165, 8 ff.

At Athens the third day of the Apatouria was called Kovpe&Tis—say the lexicographers
—not merely because the Kovpoi and /coupat were then enrolled on their phratry-lists
(Souid. s.v.'ATraTovpia), but also because on that day children's hair was cut and dedicated
to Artemis (Hesych. s.v. Kovpewns) or the Kovpoi had their hair cut and were enrolled in
their phratries (Souid. s.v. KovpeQTis). The sacrifice offered for those of full age (ct's
ifKiKiav irpoeKdbvTwv) was termed Kovpeiov in the case of the boys, 7ap.77A.ta in that of the
girls (Poll. 8. 107). These terms point to an original puberty-rite of hair-clipping.
Further, Miss Harrison notes that the Athenian 'e'cpriftoi. presented Herakles with a big
cup of wine (oiviaT-qpia) and then clipped their hair (Athen. 494 F, Hesych. s.v. olvio-TrjpLo.,
Phot. lex. s.v. otVt[a]<7T?;pta, Eustath. in 11. p. 907, 19, Favorin. lex. p. 469, 20 f. ; cp.
Poll. 3. 52, 6. 22, who connects the rite with the Apatouria).

The exact character of such tonsures can seldom be determined. Yet there is a certain
amount of monumental evidence available. In Minoan art youthful figures, both male
and female, often have a single curl hanging over the forehead (e.g. Ann. Brit. Sch. Ath.
1900—1901 vii. 56 f. fig. 17, Mon. d. Line. 1908 xix. 156°. pi. 1 f.) : was this the xXtSwf
-irXoKCL/ios of the Kouretes ? The oiudev Ko/xbwuTes appear on an archaic sherd from Aigina,
which shows a man's head beardless and bald on top, but with bushy hair behind tied in
a bunch on the neck (F. Diimmler in the Jahrb. d. kais. dentsch. arch. Inst. 1887 ii. 20 f.
pi. 2, 3), and also on certain oblong plates of gold found at Corinth, which represent
Theseus slaying the Minotaur and Ariadne standing at his back, both figures being bald
on top, but long-haired behind (A. Furtwangler in the Arch. Zeit. 1884 p. 106 ff. pi. 8,
2—7): this was known as the Qfjarjis Kovpd, since Theseus at Delphoi shaved the front of
his head only (Plout. v. Thes. 5, Eustath. in II. p. 165, 7f.). The head of a Lapith from
the west pediment of the temple of Zeus at Olympia has a smooth surface reserved in the
hair above the middle of the forehead (Olympia iii. 83 fig. 136): G. Treu ib. assumes an