DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.14696#0925
Retrospect
843
over with oak-leaves because she was an oak-goddess1, whose
sacred tree, or a descendant of the same, was subsisting as late as
the eighteenth century2.
A section on Zeus and the Twins showed first how the supports
of the Sky were gradually transformed into its supporters, passing
through successive stages as pillars, pillars with personal names,
pillars with individual effigies, and pillars in the shape of the
Dioskouroi3. When the old popular belief in a flat earth over-
arched by a solid sky resting on side-props gave place to the
philosophic idea of a globe enclosed in a sphere half light, half
dark, room was still found for the Dioskouroi by a daring personi-
fication of the two hemispheres4. Next it was contended that the
Sky, appearing alternately as Day and Night, is essentially of a*
twin character. Hence the savage notion that twins in general are
'Children of the Sky3.' Hence too the contrast between numerous
mythical pairs of Twins", for instance Kastor and Polydeukes7,
Romulus and Remus8, Zetes and Kalais9, Zethos and Amphion10,
Herakles and Iphikles11. A recurring feature in such cases is the
comparative feebleness of one of the Twins, a feebleness sometimes
amounting to effeminacy, which therefore paves 'the way for the
recognition of Twins male and female1-. Lastly, in this connexion
we investigated the supposed twinship of Apollon and Artemis11.
A survey of recent opinions with regard to the provenance of Apollon14
was followed by a detailed discussion of the crucial Hyperborean
myth15. The 'wondrous way' to the land of the Hyperboreoi men-
tioned by Pindar was held to be none other than the celestial
'road of Zeus,' but the Hyperborean sacrifice of asses to Apollon
suggested rather a terrestrial abode in or near Thrace1'1. And this
bilocation squared with other mythical happenings—Herakles' cap-
ture of the hind with golden horns among the Hyperboreoi of 'the
Istrian land17,' his introduction of the white-poplar to Olympia from
Thesprotia18, and the metamorphosis of the Heliades into black-
poplars on the banks of the Eridanos19—the poplar, white or black,
being a Borderland or Otherworld tree-0. Special attention was here
drawn to a neglected statement by Apollonios of Rhodes to the
effect that the Keltoi took amber to be the tears, not of the poplars,
but of Apollon, when banished by Zeus to the Hyperborean haunts21.
1 Sup)-a p. 400 ff. - Supra p. 417 ff. 3 Supra p. 422 ff.
4 Supra p. 432 ff. 5 Supra p. 434 f. 6 Supra p. 435 ff., cp. p. 317.
7 Supra p. 436 ft. 8 Supra p. 440 ff. 9 Supra p. 444 f.
10 Supra p. 445. 11 Supra p. 445 ft. 12 Supra p. 447 ff.
13 Supra p. 452 ff. 14 Supra p. 453 ff. 15 Supra p. 459 ff.
10 Stipra p. 462 ff. 17 Supra p. 465 f. 18 Supra p. 467 ff.
19 Supra p. 472 ff. 20 Supra p. 470 ft". 21 Supra p. 484.
843
over with oak-leaves because she was an oak-goddess1, whose
sacred tree, or a descendant of the same, was subsisting as late as
the eighteenth century2.
A section on Zeus and the Twins showed first how the supports
of the Sky were gradually transformed into its supporters, passing
through successive stages as pillars, pillars with personal names,
pillars with individual effigies, and pillars in the shape of the
Dioskouroi3. When the old popular belief in a flat earth over-
arched by a solid sky resting on side-props gave place to the
philosophic idea of a globe enclosed in a sphere half light, half
dark, room was still found for the Dioskouroi by a daring personi-
fication of the two hemispheres4. Next it was contended that the
Sky, appearing alternately as Day and Night, is essentially of a*
twin character. Hence the savage notion that twins in general are
'Children of the Sky3.' Hence too the contrast between numerous
mythical pairs of Twins", for instance Kastor and Polydeukes7,
Romulus and Remus8, Zetes and Kalais9, Zethos and Amphion10,
Herakles and Iphikles11. A recurring feature in such cases is the
comparative feebleness of one of the Twins, a feebleness sometimes
amounting to effeminacy, which therefore paves 'the way for the
recognition of Twins male and female1-. Lastly, in this connexion
we investigated the supposed twinship of Apollon and Artemis11.
A survey of recent opinions with regard to the provenance of Apollon14
was followed by a detailed discussion of the crucial Hyperborean
myth15. The 'wondrous way' to the land of the Hyperboreoi men-
tioned by Pindar was held to be none other than the celestial
'road of Zeus,' but the Hyperborean sacrifice of asses to Apollon
suggested rather a terrestrial abode in or near Thrace1'1. And this
bilocation squared with other mythical happenings—Herakles' cap-
ture of the hind with golden horns among the Hyperboreoi of 'the
Istrian land17,' his introduction of the white-poplar to Olympia from
Thesprotia18, and the metamorphosis of the Heliades into black-
poplars on the banks of the Eridanos19—the poplar, white or black,
being a Borderland or Otherworld tree-0. Special attention was here
drawn to a neglected statement by Apollonios of Rhodes to the
effect that the Keltoi took amber to be the tears, not of the poplars,
but of Apollon, when banished by Zeus to the Hyperborean haunts21.
1 Sup)-a p. 400 ff. - Supra p. 417 ff. 3 Supra p. 422 ff.
4 Supra p. 432 ff. 5 Supra p. 434 f. 6 Supra p. 435 ff., cp. p. 317.
7 Supra p. 436 ft. 8 Supra p. 440 ff. 9 Supra p. 444 f.
10 Supra p. 445. 11 Supra p. 445 ft. 12 Supra p. 447 ff.
13 Supra p. 452 ff. 14 Supra p. 453 ff. 15 Supra p. 459 ff.
10 Stipra p. 462 ff. 17 Supra p. 465 f. 18 Supra p. 467 ff.
19 Supra p. 472 ff. 20 Supra p. 470 ft". 21 Supra p. 484.