DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.14697#0327
Appendix N
akin to a divinised ancestor? In view of our discovery1 that at an ordinary
banquet food was assigned 'to dead friends' and drink offered to the father of
the clan under the titles of Zeus Soter and Zeus Te'leios, we may well suppose
that a dinner-club would reverence its deceased founder as Zeus PJulios and
think of him as still a sharer in the common festivity. His presence would
transform the meal into a communion2 and safeguard the participants against
the intrusion of evil3 without in any way diminishing their social merriment.
In the other world too Zeus Phtlios was a feaster, as appears from an Attic
relief of fourth-century style, now in the Jacobsen collection at Ny Carlsberg
(fig. 970)4. Within an architectural framework we see the man-turned-god
Fig. 970. ,
recumbent on a couch, with a cornu copiae in his left hand, &phiale in his right,
and a table bearing flat and pointed cakes (pyramides made of wheat and
honey5) at his side. On the foot of the couch sits a goddess holding in both
hands a fillet or perhaps rather a garland for the neck (hypothymh®), the carving
1 Supra p. 1129.
2 On communion with the dead by means of food see e.g. Frazer Golden Hough3:
Spirits of Corn and Wild ii. 154. Infra p. 11 70 ff.
3 An important consideration during a repast, when the mouth must be opened and
bad spirits as well as good food might gain a ready entrance. In the Jonrn. Hell. Stud.
1902 xxii. 22 ff. I have argued that the common kdttabos-stand was originally a feasters'
gong intended to keep evil at a distance.
4 Ny Carlsberg Glyptotek: Billedtavler til Kaialoget over Antike Kunstvaerker
Ki^benhavn 1908 no. 95, A. Furtwangler ' Sogenanntes " Todtenmahl "-Relief mit
Inschrift' in the Sitzungsber. d. kais. bayr. Akad. d. Wiss. Phil.-hist. Classe 1897 i.
401—414 with fig. ( = my fig. 970), Harrison Proleg. Gk. Rel? p. 3546°. fig. 106, ead.
Themis p. 312 f. fig. 90.
5 Stephanus Thes. Gr. Ling. vi. 2250 D. 6 Id. ib. viii. 338 D ff.
akin to a divinised ancestor? In view of our discovery1 that at an ordinary
banquet food was assigned 'to dead friends' and drink offered to the father of
the clan under the titles of Zeus Soter and Zeus Te'leios, we may well suppose
that a dinner-club would reverence its deceased founder as Zeus PJulios and
think of him as still a sharer in the common festivity. His presence would
transform the meal into a communion2 and safeguard the participants against
the intrusion of evil3 without in any way diminishing their social merriment.
In the other world too Zeus Phtlios was a feaster, as appears from an Attic
relief of fourth-century style, now in the Jacobsen collection at Ny Carlsberg
(fig. 970)4. Within an architectural framework we see the man-turned-god
Fig. 970. ,
recumbent on a couch, with a cornu copiae in his left hand, &phiale in his right,
and a table bearing flat and pointed cakes (pyramides made of wheat and
honey5) at his side. On the foot of the couch sits a goddess holding in both
hands a fillet or perhaps rather a garland for the neck (hypothymh®), the carving
1 Supra p. 1129.
2 On communion with the dead by means of food see e.g. Frazer Golden Hough3:
Spirits of Corn and Wild ii. 154. Infra p. 11 70 ff.
3 An important consideration during a repast, when the mouth must be opened and
bad spirits as well as good food might gain a ready entrance. In the Jonrn. Hell. Stud.
1902 xxii. 22 ff. I have argued that the common kdttabos-stand was originally a feasters'
gong intended to keep evil at a distance.
4 Ny Carlsberg Glyptotek: Billedtavler til Kaialoget over Antike Kunstvaerker
Ki^benhavn 1908 no. 95, A. Furtwangler ' Sogenanntes " Todtenmahl "-Relief mit
Inschrift' in the Sitzungsber. d. kais. bayr. Akad. d. Wiss. Phil.-hist. Classe 1897 i.
401—414 with fig. ( = my fig. 970), Harrison Proleg. Gk. Rel? p. 3546°. fig. 106, ead.
Themis p. 312 f. fig. 90.
5 Stephanus Thes. Gr. Ling. vi. 2250 D. 6 Id. ib. viii. 338 D ff.