DOI Page / Citation link:
https://doi.org/10.11588/diglit.14696#0924
842
Retrospect
series of problems concerned with the relation of Zeus on the one
hand to Dionysos, on the other to Apollon.
Zeus and Ge were purely Hellenic. Their counterparts in the
Thraco-Phrygian area proved to be a sky-god Dios and an earth-
goddess Zemela, whose son was known as Dios Nysos, that is Dios
'the Younger1.' From inscriptions and literary sources we learnt
that these names were Grecised as Zeus Dios, Semele, and Dionysos2.
Further, it was pointed out that the Thraco-Phrygians conceived
Dios the son to be a rebirth of Dios the father. And this conception,
to which parallels could be adduced from many backward races3,
served to explain the odd fact that the youthful consort of Kybele
was commonly called Attis,' Daddy,' or Papas, 'Papa4.' It accounted
also satisfactorily for a feature of old Anatolian worship often
noticed but hitherto not fully understood—the constant grouping
of the mother-goddess with a youthful pdredros, at once her husband
and her child5. It even suggested a reason for the speed and success
with which early Christianity permeated the regions of Phrygia
and Thrace6.
Akin to the Thracian Father and Son were the Samothracian
Kabeiroi or Megaloi Theoi7, consideration of whom led to a discus-
sion of the double Zeus8 and the Dioskouroi9.
After dealing with the Phrygian Zeus Tefrdotos10, the Celtic
Janiform god11, Iupitcr Ambisagrns and Iupiter Dianus at Aquileia12,
we proceeded to examine the relationship of lanus to Iupiter13.
The view here maintained is that an ancient Illyrian(?) sky-god
was worshipped on the west of the Adriatic as lanus or Ian, on
the east as Zan. lanus was in effect an older Iupiter14, Zan an older
Zeus13. Neither Zan nor lanus was, to begin with, anthropomorphic.
Zan as being the broad Sky had the title Megaslt\ but was left
without an effigy17. lanus was represented as a vault or_axchway
with four supporting pillars18—a mimic sky which gave rise to the
Roman triumphal arch19. When lanus became iconic, he was figured
as a double-faced deity standing beneath his arch20. The double face,
a characteristic of other sky-gods, showed a tendency towards
differentiation21 (beardless v. bearded, blonde v. black-haired, etc.)
and perhaps signified that the divine Sky wss bright by day and
dark by night22. Among differentiated types was that of Virbius as
Dianus or lanus, the consort of Diana at Nemi23: he was plastered
1 Supra p. 267 ft". 2 Supra p. 277 ft". 3 Supra p. 294 n. 1. 4 Supra p. 292 ft".
5 Supra p. 294 ft". 6 Supra pp. 288 ft"., 303 ft". 7 Supra p. 313 ft".
8 Supra p. 316 ft". 9 Supra p. 422 ft". 10 Supra p. 322. 11 Supra p. 323 ft".
12 Supra p. 326 ft". 13 Supra p. 328 ft". 14 Supra p. 335 ft". 15 Supra p. 340 ff.
16 Supra p. 344 ff. 17 Supra p. 353 f. 18 Supra p. 354 ff. 19 Supra p. 359 ft".
20 Supra p. 365 ft". 21 Supra p. 387 ff. 22 Supra p. 378 ft". 23 Supra p. 392 ff.
Retrospect
series of problems concerned with the relation of Zeus on the one
hand to Dionysos, on the other to Apollon.
Zeus and Ge were purely Hellenic. Their counterparts in the
Thraco-Phrygian area proved to be a sky-god Dios and an earth-
goddess Zemela, whose son was known as Dios Nysos, that is Dios
'the Younger1.' From inscriptions and literary sources we learnt
that these names were Grecised as Zeus Dios, Semele, and Dionysos2.
Further, it was pointed out that the Thraco-Phrygians conceived
Dios the son to be a rebirth of Dios the father. And this conception,
to which parallels could be adduced from many backward races3,
served to explain the odd fact that the youthful consort of Kybele
was commonly called Attis,' Daddy,' or Papas, 'Papa4.' It accounted
also satisfactorily for a feature of old Anatolian worship often
noticed but hitherto not fully understood—the constant grouping
of the mother-goddess with a youthful pdredros, at once her husband
and her child5. It even suggested a reason for the speed and success
with which early Christianity permeated the regions of Phrygia
and Thrace6.
Akin to the Thracian Father and Son were the Samothracian
Kabeiroi or Megaloi Theoi7, consideration of whom led to a discus-
sion of the double Zeus8 and the Dioskouroi9.
After dealing with the Phrygian Zeus Tefrdotos10, the Celtic
Janiform god11, Iupitcr Ambisagrns and Iupiter Dianus at Aquileia12,
we proceeded to examine the relationship of lanus to Iupiter13.
The view here maintained is that an ancient Illyrian(?) sky-god
was worshipped on the west of the Adriatic as lanus or Ian, on
the east as Zan. lanus was in effect an older Iupiter14, Zan an older
Zeus13. Neither Zan nor lanus was, to begin with, anthropomorphic.
Zan as being the broad Sky had the title Megaslt\ but was left
without an effigy17. lanus was represented as a vault or_axchway
with four supporting pillars18—a mimic sky which gave rise to the
Roman triumphal arch19. When lanus became iconic, he was figured
as a double-faced deity standing beneath his arch20. The double face,
a characteristic of other sky-gods, showed a tendency towards
differentiation21 (beardless v. bearded, blonde v. black-haired, etc.)
and perhaps signified that the divine Sky wss bright by day and
dark by night22. Among differentiated types was that of Virbius as
Dianus or lanus, the consort of Diana at Nemi23: he was plastered
1 Supra p. 267 ft". 2 Supra p. 277 ft". 3 Supra p. 294 n. 1. 4 Supra p. 292 ft".
5 Supra p. 294 ft". 6 Supra pp. 288 ft"., 303 ft". 7 Supra p. 313 ft".
8 Supra p. 316 ft". 9 Supra p. 422 ft". 10 Supra p. 322. 11 Supra p. 323 ft".
12 Supra p. 326 ft". 13 Supra p. 328 ft". 14 Supra p. 335 ft". 15 Supra p. 340 ff.
16 Supra p. 344 ff. 17 Supra p. 353 f. 18 Supra p. 354 ff. 19 Supra p. 359 ft".
20 Supra p. 365 ft". 21 Supra p. 387 ff. 22 Supra p. 378 ft". 23 Supra p. 392 ff.