Cook, Arthur B.: Zeus: a study in ancient religion (Band 3,1): Zeus god of the dark sky (earthquake, clouds, wind, dew, rain, meteorits): Text and notes (Cambridge, 1940)

412 Water-carrying in connexion

But the moon also was called the heavenly dog. In Sat.-br. xi, i, 5, 1, we read: "He

(the moon) is the heavenly dog; he watches the animals of the sacrifice."' See furthei

M. Bloomfield in J. Hastings Encyclopaedia of Religion and Ethics Edinburgh 191° 1U-

317a_b). (2) The name KtpfiSepos is akin to cdrvara 'dappled, dark.' But we can hardly

suppose that Kerberos and Orthros formed an original pair resembling the dogs of \ama.

And that for two reasons. In the first place, Kerberos and Orthros belong to different

myths, and are brought together only by a pedigree-making rhapsode of the seventh or

even sixth century B.C. (Hes. theog. 309 ff. "Opdov fiev Trpdrov nova yelva.ro T-qpvovrn' \

bevrepov aDris 'eriKrev dfirfxavov, oti ri (pareibv | YLepfiepov LOfirjar-qv, 'Aibeu) Kvva xa^K£^

cpwvov, \ k.t.X. with the comments of F. Jacoby ed. 1930 p. 87). In the second place,

if Kerberos corresponds with Cabala (cp. cdrvara), he ought to be the dog of daylight

And, if Orthros is analogous to Cyama, he should be the clog of darkness. But, of t'ie

two, Kerberos is the more suggestive of darkness, and Orthros of dawn. Accordingly

I infer that the Greeks had but one hell-hound—Kerberos, of whom Orthros or Orthos

was a mere variant or doublet.

Kerberos is still remembered by the peasants. At Koilidme'no, a village in Zakynth0*,

B. Schmidt Griechiscke Mdrchen, Sagcn und Volkslieder Leipzig 1877 pp. 178 ff-» 3 I

heard a song containing a graphic description of the three-headed hound that keeps gual

over the dead (no. 39. 13 ff. Charon says fy_w °XTP° ffKvXl, ir' oSXous fias 0uXa£t'

Krj avras fie Idfj, rapd^erai Kal 8eXei va fie <pdy. \ elvai ctkvXI rpiK4<paXo, Trod KaleL ad <p"Tl

^XeL rd v6xia Trovvrepd Kal rT)v chpa fiaKptia. j fiydvei tpojria '<f> ra fidna rov, dirb rb <rr r

Aa/3pa, I 7) yXu>ffo~d rov elvai fiaKpvd, rd bbvria rov elvai fiavpa. J kt) dvras rreivdei, ra ^.^,s

rov t eva fie t dXXo <rKave, | aav va tfrovva eKei Kovra <pdfipoi tov ireXeKave). Scnrlil

suspicion that this song was not an ' echtes Volkslied' (id. Das Volkslebe?i der Nengriec

Leipzig 1871 i. 245 n. 2) is countered by J. C. Lawson Modern Greek Folklore and-"nCt^

Greek Religion Cambridge 1910 p. 99f., who notes (a) that in a folk-tale from Zaky11 ^

the hero, enamoured of the Mistress of Earth and Sea (rarj Kvpds raij yijs Kal rar\ BaXdaW^

has to obtain the skin of the three-headed snake and the crest (?) (rb kokkoXo,

' bone') that it wears on its heads (B. Schmidt Griechische Mdrchen, Sagen ttnd Volte1 * ^

pp. 79 ff., 227 no. 7 ' Die Herrin iiber Erde und Meer' translation of an unpublished te^

J. C. Lawson op. cit. pp. 91 ff. summary and identification of r) Siairoiva with ^->elll^'^cr "

'This is Cerberus without doubt; and if the story calls him "serpent" rather than

ancient mythology and art alike justify in part the description'); (/>) that in an -A^11

tale from Rica the hero, who descends into the Underworld to get a golden hair from

Beauty of the Earth, finds her guarded by a three-headed hound that sleeps nei ,

day nor by night (J. G. von Hahn Griechische und albanesische Mdrchen Leipzig^_^^^^

ii. 112 ff., 310 no. 97 'Das Haar der Schonen der Erde' translation of an unp ^

text, J. C. Lawson op. cit. p. 97 ' "the beautiful one of the earth"...can be none ^

than Persephone'); (c) that a traveller in Makedonia, teste G. F. Abbott, heard re

of a three-headed dog belonging to Charos (J. C. Lawson op. cit. p. i°0)- jje

B. Schmidt Das Volksleben der Neugriechen i. 245 n. 2 observes: 'ebenso ken ^

Romanen einen Hdllenhund (vgl. Schuller Volksthtiml. Glaube und Brauch L ,^oV

Anm. 41). Der Name des Kerberos selbst kommt vor bei Georgillas QavariKbv T1,s)]aS rb

v. 213 Wagn., eine Stelle, die mir Ubrigens nicht recht verstandlich ist [E- Ge01^y aevi

BavariKov rrjs 'Ybbov (Oct. 1498 A.D.) 210 ff. (W. Wagner Carmina Graeca n> ^

Lipsiae 1874 p. 39) rroXXol ere (sc. Charos) faypatp-qcrao-iv Kal KaBeerai e-rrdva I a"/ |/j [

BupCovrd o~e etfiai bid v arroBdvw, I Kal civ GKiaarbv rpofidaoi ae—va Vat vdv tov rpo n j

' bvra vpai^ _

KaXXTf eoV

eirdvu eh rbv Kipfiepov aaravobiafioXdpxyv, j rrpbawirov ^evoxdpayov, Kopfilv Kalov^ ^
fiera yvfiva ra Trpdraa aov, va 'tttj 5ev oLoveL yp&fifia, \ rah evfioprptais Kat ka' _ n0Ch
IX^'s Paaikeid <rov, | Kparwv rrao-l\oy apfiara Kal fie rd bpiiravd <rou]. Endlich se^ojj.slied
ein Lied bei Passow n. 467 b erinnert, das ich indessen auch nicht fUr ein wahies ^^^^^jj
halte; wo v. 16 die Worte 2.tt)v KbXaaiv iwdifo-ev (?) t) rrKdXa ri] ^"XV Tr]S u'
anders als auf den Hdllenhund bezogen werden kdnnen (vgl. Pass. Ind. Ver • pass0»'
ZKbXa ['canis Tartari']), wiewohl die Art seiner Erwahnung seltsam genug 1st L ^ ^fter
Popularia carmina Graeciae recentioris Lipsiae i860 p. 350 no. 467 b 0 aTriafo