DOI Page / Citation link:
https://doi.org/10.11588/diglit.14697#0265
Zeus Meilichios
1103
Very different is the explanation propounded by Monsieur S. Reinach in an
able and persuasive paper already noticed1. The altar of Zeus Meilichios, at
which the Phytalidai purified Theseus2, was not far from the spot called Hiera
Syke, the ' Sacred Fig-tree,' where Demeter first revealed to Phytalos the fruit
of the fig3. It is, therefore, tempting to surmise that Theseus was purified 'avec
du sue des figuiers sacre"s (?)4' and that Meilichios meant originally the 'god of
Figs' {meiiicha)b. Whether we accept Monsieur Reinach's further contention
that the word sykophdntes meant the hierophant of this fig-cultR, or not, we
must admit that the contiguity of a place named the ' Sacred Fig-tree' affords
strong support to his derivation of Meilichios. Moreover, Zeus Meilichios was,
according to the myth, a purificatory power, and another purifying Zeus bore
the title Syk&sios, which presumably denotes the ' god of Fig-gathering'
(sykdzein)'''. The case for a local fig-cult might indeed be made even stronger.
When Plouton carried off Kore, he was said to have descended into the earth
beside the Eleusinian Kephisos at a point known as Erineos, the ' Wild Fig-
tree8.' Again, Sir James Frazer thinks that the site of the ancient altar dedicated
also in pediment. Within the temple sits Iupiter Ultor with thunderbolt and sceptre.
Fig. 940. Fig. 941.
Round the temple is a large portions with eight arches a side, and three arched entrances
surmounted by statues).
1 Supra p. 291 n. 2. 2 Supra p. 1091 f.
3 Supra p. 1092 n. 6. Cp. Plout. symp. 7. 4. 4, Athen. 74 D, Philostr. v. soph. 2. 20,
Hesych. s.v. iepa, Phot. lex. s.v. iepa ctvkt}, et. mag. p. 469, 17, Eustath. in Od. p. 1964, 12 f.
4 On figs as a means of purification see Boetticher Baumkultus p. 437 f., J. Topffer
Attische Genealogie Berlin 1889 pp. 249 f., 252, Gruppe Gr. Myth. Rel. p. 910, F. Olck
in Pauly—Wissowa Real-Enc. vi. 2148 f.
5 Supra p. 1092. fi Supra p. 291 n. 2.
7 Eustath. in Od. p. 1572, 58 f. \eyerai 5e Kai Suracrtos Zei>s 7rapa tols 7ra\atoiS, 6
Ivaddpcrws. rfj yap avKy expaWo (paalv ev Kadap/xoh, Hesych. Ah Su/caaty (so Musurus
for 5u<TKaaiu> cod.)- irapaireiroiriTai wapd to avKo<pavretv. From these two passages it may
be inferred that there was a cult of Zeus Zu/cactos with cathartic rites, and that some
comedian had used the phrase Ad 'EvKaaiui with a sly reference to avKa^eiv in the sense of
avKcxpavreiv or worse (Stephanus Thes. Gr. Ling. vii. 1014A).
8 Paus. 1. 38. 5, cp. Plat. Theaet. 143 b.
When Zeus was pursuing a Titan named Sykeas or Sykeus, Ge rescued her son by
sending up a fig-tree to shelter him : the scene was laid at Sykea in Kilikia (Athen.
78 a—b irepl Se ttjs irpoarjyoplas ti2v gvkwv \eywv 1pv<pui' ev devrepu) <pvrQ>v luTopias
AupLuvd (pr)<jLv iv Tewpyuaf iaropeiv ~2,vk£<xv, eva riva tO/v Tltclvoiv, 5iwK6fJ.evov virb Aids TTjv
fxr/repa Yr/v inroSe^aadai nal dveivac to <pvrbv eis diarpifirjv iraidi, a<p od Kai Su/ceaf tto\iv
elvai ev KlXikIo., Steph. Byz. s.v. Svkcu, Eustath. in Od. p. 1764, 13 ff.). Kreuzer in
1103
Very different is the explanation propounded by Monsieur S. Reinach in an
able and persuasive paper already noticed1. The altar of Zeus Meilichios, at
which the Phytalidai purified Theseus2, was not far from the spot called Hiera
Syke, the ' Sacred Fig-tree,' where Demeter first revealed to Phytalos the fruit
of the fig3. It is, therefore, tempting to surmise that Theseus was purified 'avec
du sue des figuiers sacre"s (?)4' and that Meilichios meant originally the 'god of
Figs' {meiiicha)b. Whether we accept Monsieur Reinach's further contention
that the word sykophdntes meant the hierophant of this fig-cultR, or not, we
must admit that the contiguity of a place named the ' Sacred Fig-tree' affords
strong support to his derivation of Meilichios. Moreover, Zeus Meilichios was,
according to the myth, a purificatory power, and another purifying Zeus bore
the title Syk&sios, which presumably denotes the ' god of Fig-gathering'
(sykdzein)'''. The case for a local fig-cult might indeed be made even stronger.
When Plouton carried off Kore, he was said to have descended into the earth
beside the Eleusinian Kephisos at a point known as Erineos, the ' Wild Fig-
tree8.' Again, Sir James Frazer thinks that the site of the ancient altar dedicated
also in pediment. Within the temple sits Iupiter Ultor with thunderbolt and sceptre.
Fig. 940. Fig. 941.
Round the temple is a large portions with eight arches a side, and three arched entrances
surmounted by statues).
1 Supra p. 291 n. 2. 2 Supra p. 1091 f.
3 Supra p. 1092 n. 6. Cp. Plout. symp. 7. 4. 4, Athen. 74 D, Philostr. v. soph. 2. 20,
Hesych. s.v. iepa, Phot. lex. s.v. iepa ctvkt}, et. mag. p. 469, 17, Eustath. in Od. p. 1964, 12 f.
4 On figs as a means of purification see Boetticher Baumkultus p. 437 f., J. Topffer
Attische Genealogie Berlin 1889 pp. 249 f., 252, Gruppe Gr. Myth. Rel. p. 910, F. Olck
in Pauly—Wissowa Real-Enc. vi. 2148 f.
5 Supra p. 1092. fi Supra p. 291 n. 2.
7 Eustath. in Od. p. 1572, 58 f. \eyerai 5e Kai Suracrtos Zei>s 7rapa tols 7ra\atoiS, 6
Ivaddpcrws. rfj yap avKy expaWo (paalv ev Kadap/xoh, Hesych. Ah Su/caaty (so Musurus
for 5u<TKaaiu> cod.)- irapaireiroiriTai wapd to avKo<pavretv. From these two passages it may
be inferred that there was a cult of Zeus Zu/cactos with cathartic rites, and that some
comedian had used the phrase Ad 'EvKaaiui with a sly reference to avKa^eiv in the sense of
avKcxpavreiv or worse (Stephanus Thes. Gr. Ling. vii. 1014A).
8 Paus. 1. 38. 5, cp. Plat. Theaet. 143 b.
When Zeus was pursuing a Titan named Sykeas or Sykeus, Ge rescued her son by
sending up a fig-tree to shelter him : the scene was laid at Sykea in Kilikia (Athen.
78 a—b irepl Se ttjs irpoarjyoplas ti2v gvkwv \eywv 1pv<pui' ev devrepu) <pvrQ>v luTopias
AupLuvd (pr)<jLv iv Tewpyuaf iaropeiv ~2,vk£<xv, eva riva tO/v Tltclvoiv, 5iwK6fJ.evov virb Aids TTjv
fxr/repa Yr/v inroSe^aadai nal dveivac to <pvrbv eis diarpifirjv iraidi, a<p od Kai Su/ceaf tto\iv
elvai ev KlXikIo., Steph. Byz. s.v. Svkcu, Eustath. in Od. p. 1764, 13 ff.). Kreuzer in