DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.14697#0184
1022
Appendix G
1861 ii. 154—158 argues that the Mycenaean myth points back to a human
sacrifice offered to a Zeus-like deity Qveo-rrjs, the 'Dashing' storm-god (8va>,
dveXXd). This etymology is possible (Dionysiosi of Syracuse ap. Phot. bibl.
p. 532 b 32 ff. Bekker dviar-qv tov 8o18vko. exaXet, a pestle being a 'dasher' or
'bruiser': see Boisacq Diet. etym. de la Langne Gr. p. 355), though the Lesbian
Thyestes appears in a Dionysiac context (Gruppe Gr. Myth. Rel. p. 660 n. 1)
which relates his name to 6vt.d8es, dvo-rddes, Qvcovrj, etc. Be that as it may, the
association of human sacrifice with the cult of Dionysos takes us from Lesbos
{supra i. 656 n. 4 : see also the story told by Ail. var. hist. 13. 2 of the Mytilenaean
Makareus, priest of Dionysos,' and his sons, who p.ip.ovpevoi rr\v tov iraTpbs
iepovpylav to) jicopco tco Trarpwm ttpoarjXdov en naopivcov tS)v epirvpav ■ ndi 6 p.ev
vecoTepos Trapea^e tov rpd)(r]\ov, 6 <5e Trpecrfivrepos rjpeXijpevTjv evpcov a(pay[8a tov
d8eX(pov dnlnTeivtv cos iepeiov) to Thrace, where the devouring of a dismembered
child was not unknown (supra, i. 656). Others explained the title 'Evopxys by
the tale of Polyhymnos (Eudok. viol. 345, Tzetz. in Lyk. Al. 212 : O. Hofer in
Roscher Lex. Myth. iii. 2657—2661, 3154 f. discusses variants). Dionysos, when
his mother was struck by the thunderbolt, groped about for her. A young man
named Polyhymnos undertook to show him the way to her, if allowed to consort
with him. Dionysos agreed, provided that he found his mother first. Following
the advice of Polyhymnos, he went down to Hades and brought her up from
the spring at Lerna. Polyhymnos having died, Dionysos by way of keeping his
promise attached genitals of fig-wood to himself and leathern phalloi of deer-
skin. Hence his title 'E^op^y. The clue to the understanding of this narrative
is the fact that rroXvvpvos was an appellative of Dionysos himself (h. Dion. 26. 7,
Eur. Ion 1074f.), kindred names being found in his entourage (Polyhymno his
Dodonaean nurse (siipra i. 111 n. 6), Polymnia mother of Orpheus (schol. Ap.
Rhod. 1. 23) and of Triptolemos (schol. //. 10. 435, Eustath. in II. p. 817, 32,
Tzetz. in Hes. o.d. 1 p. 28, 6f. Gaisford)). The descent of Dionysos and Poly-
hymnos is therefore tantamount to a descent of Dionysos TLoXvv\xvos ; and the
obscene pact between the two, which is missing in the version given by
Paus. 2. 37. 5, is a piece of aetiology meant to elucidate the Lernaean QaXXayooyia.
The quest of Dionysos for Semele thus becomes comparable with that of Orpheus
for Eurydike (see Harrison Themis pp. 420, 523) and again points Thrace-wards.]
(2) The Orphic Theogony of Hieronymos and Hellanikos.
Another Orphic theogony, distinguished as ^...fcara tov 'lepwvvpov (f>epop.€vrj
Kal 'EWdvLKov, etnep p,rj /cat 6 avTos eaTiv, is set forth by Damaskios quaest. de
primisprincipiis 123 bis (i. 317, 15 ff. Ruelle) :—In the beginning was water and
slime (Lobeck Aglaophamus i. 484, followed by F. Creuzer Symbolik und
Alythologie3 Leipzig and Darmstadt 1842 iv. 83, rightly cj. IXvs for vXr]; but cp.
Stephanus Thes. Gr. Ling. iii. 249 B—c) which thickened into earth. Water, the
combining element, and earth, the scattered, together produced a snake with
three beads, in the middle that of a god, to one side that of a bull, to the other
that of a lion. The snake had wings on its shoulders and was named Chronos
the ageless and Herakles (cp. Orph. h. Herakl. 12). With it consorted Ananke or
Adrasteia, a bodiless being whose arms stretch throughout the world and clasp its
extremities : she is described as at once male and female. The snake Chronos
begat intelligent (but Lobeck Aglaophamus i. 486 n.t cj. voTepov for voepov, and
C. E. Ruelle ad toe. approves the change) Aither, boundless Chaos, and misty
Erebos. Among these Chronos produced an egg containing male and female
elements, a multiplicity of seeds, and a bodiless god {supra i. 311 n. 5 : see also
Appendix G
1861 ii. 154—158 argues that the Mycenaean myth points back to a human
sacrifice offered to a Zeus-like deity Qveo-rrjs, the 'Dashing' storm-god (8va>,
dveXXd). This etymology is possible (Dionysiosi of Syracuse ap. Phot. bibl.
p. 532 b 32 ff. Bekker dviar-qv tov 8o18vko. exaXet, a pestle being a 'dasher' or
'bruiser': see Boisacq Diet. etym. de la Langne Gr. p. 355), though the Lesbian
Thyestes appears in a Dionysiac context (Gruppe Gr. Myth. Rel. p. 660 n. 1)
which relates his name to 6vt.d8es, dvo-rddes, Qvcovrj, etc. Be that as it may, the
association of human sacrifice with the cult of Dionysos takes us from Lesbos
{supra i. 656 n. 4 : see also the story told by Ail. var. hist. 13. 2 of the Mytilenaean
Makareus, priest of Dionysos,' and his sons, who p.ip.ovpevoi rr\v tov iraTpbs
iepovpylav to) jicopco tco Trarpwm ttpoarjXdov en naopivcov tS)v epirvpav ■ ndi 6 p.ev
vecoTepos Trapea^e tov rpd)(r]\ov, 6 <5e Trpecrfivrepos rjpeXijpevTjv evpcov a(pay[8a tov
d8eX(pov dnlnTeivtv cos iepeiov) to Thrace, where the devouring of a dismembered
child was not unknown (supra, i. 656). Others explained the title 'Evopxys by
the tale of Polyhymnos (Eudok. viol. 345, Tzetz. in Lyk. Al. 212 : O. Hofer in
Roscher Lex. Myth. iii. 2657—2661, 3154 f. discusses variants). Dionysos, when
his mother was struck by the thunderbolt, groped about for her. A young man
named Polyhymnos undertook to show him the way to her, if allowed to consort
with him. Dionysos agreed, provided that he found his mother first. Following
the advice of Polyhymnos, he went down to Hades and brought her up from
the spring at Lerna. Polyhymnos having died, Dionysos by way of keeping his
promise attached genitals of fig-wood to himself and leathern phalloi of deer-
skin. Hence his title 'E^op^y. The clue to the understanding of this narrative
is the fact that rroXvvpvos was an appellative of Dionysos himself (h. Dion. 26. 7,
Eur. Ion 1074f.), kindred names being found in his entourage (Polyhymno his
Dodonaean nurse (siipra i. 111 n. 6), Polymnia mother of Orpheus (schol. Ap.
Rhod. 1. 23) and of Triptolemos (schol. //. 10. 435, Eustath. in II. p. 817, 32,
Tzetz. in Hes. o.d. 1 p. 28, 6f. Gaisford)). The descent of Dionysos and Poly-
hymnos is therefore tantamount to a descent of Dionysos TLoXvv\xvos ; and the
obscene pact between the two, which is missing in the version given by
Paus. 2. 37. 5, is a piece of aetiology meant to elucidate the Lernaean QaXXayooyia.
The quest of Dionysos for Semele thus becomes comparable with that of Orpheus
for Eurydike (see Harrison Themis pp. 420, 523) and again points Thrace-wards.]
(2) The Orphic Theogony of Hieronymos and Hellanikos.
Another Orphic theogony, distinguished as ^...fcara tov 'lepwvvpov (f>epop.€vrj
Kal 'EWdvLKov, etnep p,rj /cat 6 avTos eaTiv, is set forth by Damaskios quaest. de
primisprincipiis 123 bis (i. 317, 15 ff. Ruelle) :—In the beginning was water and
slime (Lobeck Aglaophamus i. 484, followed by F. Creuzer Symbolik und
Alythologie3 Leipzig and Darmstadt 1842 iv. 83, rightly cj. IXvs for vXr]; but cp.
Stephanus Thes. Gr. Ling. iii. 249 B—c) which thickened into earth. Water, the
combining element, and earth, the scattered, together produced a snake with
three beads, in the middle that of a god, to one side that of a bull, to the other
that of a lion. The snake had wings on its shoulders and was named Chronos
the ageless and Herakles (cp. Orph. h. Herakl. 12). With it consorted Ananke or
Adrasteia, a bodiless being whose arms stretch throughout the world and clasp its
extremities : she is described as at once male and female. The snake Chronos
begat intelligent (but Lobeck Aglaophamus i. 486 n.t cj. voTepov for voepov, and
C. E. Ruelle ad toe. approves the change) Aither, boundless Chaos, and misty
Erebos. Among these Chronos produced an egg containing male and female
elements, a multiplicity of seeds, and a bodiless god {supra i. 311 n. 5 : see also