DOI Page / Citation link:
https://doi.org/10.11588/diglit.14699#0109
Addenda
1067
i. 46. Cp. R. Browning The Bishop orders his Tomb at Saint PraxeoVs Church 47 ff.
' So, let the blue lump poise between my knees, | Like God the Father's globe on both
his hands | Ye worship in the Jesu Church so gay.'
i. 47. A gilded bronze statuette with eyes of silver inlay, formerly in the Somzee
Collection, represented Zeus enthroned with his left foot resting on a high footstool,
restored as a large globe (A. Furtwiingler Sammlung Somze'e Miincben 1897 p. 58 f.
no. 87 pi. 34, Reinach Rep. Stat. ii. 780 no. 1).
i. 52 n. 7. R. M. Dawkins in Folk-Lore 1924 xxxv. 223 n. 29 f. deals with this apple
as the 'orb of dominion.'
i- 53 with fig. 31. E. Lattes Le iscrizioni paleolatine dei Jittili e dei bronzi di
provenienza etrusca Milano 1892 pp. 104 f., 111, id. Saggi e appunti intoruo alia iscrizioue
etrusca delta mummia Milano 1894 p. 24 f. regards the Orvieto cone as an altar for
libation to the dead, and reads Tin/a. tinscvil \ s. asi. sacni=Iov\s diovila (haec est)
super ara sancta.
i. 53 f. On the stone of Terminus see also E. Samter ' Die Entwickelung des
Terminuskultes' in the Archiv f. Rel. 1913 xvi. 137—144 (with which I do not wholly
agree : supra p. 441), Louise A. Holland in the Am. Joum. Arch. 1933 xxxvii. 553 n. 1,
■ and Agnes Kirsopp Lake 'Lapis Capitolinus' in Class. Philol. 1936 xxxi. 72 f. (sum-
marised in the Class. Quart. 1936 xxx. 219).
i. 53 n. 1 Grabphalli. Add F. Schachermeyr in the Ath. Mitth. 1916 xli. 377 (Lydia,
Karia, Phrygia?), E. S. Hartland in J. Hastings Encyclopedia of Religion and Ethics
Edinburgh 1917 ix. 825b (Scandinavia), G. W. Elderkin in the Am. Joum. Arch. 1933
xxxvii. 396 (Lydia, raising a series of interesting philological possibilities), H. Shetelig—
H. Falk Scandinavian Archaeology trans. E. V. Gordon Oxford 1937 p. 247 f.
(Scandinavia), A. T. Curie in Antiquity 1937 xi. 352 ff. pis. 5—8 (British Somaliland,
cp. Galla provinces of southern Ethiopia).
i. 60 with fig. 36. A complete publication of this important sarcophagus is now
available, F. Gerke Der Sarkophag des Junius Bassus Berlin 1936 pp. 1—37 with
32 plates.
i. 65. S. Luria 'Asteropos' in the Berl. Philol. IVoch. Juni 19, 1926 p. 701 f. makes
Asteropos the ephor (Flout, v. Kleom. 10) no proper name but an old religious epithet
of the ephor as such (cp. Plout. v. Agid. 11 <?0opoi...ir/)is oipavbv a.Tvofs\iwoi>Tes).
V. Ehrenberg 'Asteropos' ii. Jan. 1, 1927 p. 27 ff. rightly demurs.
i. 66 n. 5. See further J. van der Vliet 'Quo discrimine dei et homines inter se
dignoscantur' in Mnemosyne 1901 xxix. 207 f. and S. A. Naber ' Deor'um coronae' id.
1901 xxix. 304—306.
i. 67 n. 3. W. R. Halliday The Greek Questions of Plutarch Oxford 1928 p. 172
doubts my explanation of Plutarch's human (Xcupoi. But such usages are very ancient
and wide-spread. Engraved and painted on the rock-wall of a cave at Les Trois-Freres
near S. Girons (Ariege) is a male figure of the middle Magdalenian period. He has
human hands and feet, and a full beard, but hairy animal ears, stag's antlers, and an
equine tail (H. Obermaier Fossil Man in Spain Vale Univ. Press 1924 p. 233 fig. 103,
M. Hoernes Urgeschichte des bildenden Kunst in Europa3 Wien 1925 p. 668 ff. fig. 1,
R. de Saint-Perier L'Art prihistoriqut (Epoquepaliolithique) Paris 1932 p. 57 pi. 49, 6).
Stag-mummers in south Gaul c. 500 a.d. are attested by Caesarius of Aries and Eligius
of Noyon. Caesarius serin. 130. 1 says: 'Quid enim est tarn demens, quam virilemsexum
in formam mulieris turpi habitu commutare? quid tarn demens, quam deformare faciem et
vultus induere, quos ipsi etiam daemones expavescunt? quid tarn demens, quam incompositis
motibus et impudicis carminibus vitiorum laudes inverecunda delectatione cantare, indui
ferino habitu et capreae aut cervo similem fieri, ut homo ad imaginem Dei et similitudinem
factus sacrificium daemonum fiat?' (xxxix. 2003 Migne), id. ib. 130. 2 : ' Quicumque ergo
in Calendis Januariis quibuscumque miseris hominibus sacrilego ritu insanientibus potius
quam ludentibus aliquam humanitatem dederint, non hominibus sed daemonibus se
dedisse cognoscant. Et ideo si in peccatis eorum participes esse non vultis, cervulum sive
caniculam (so E. Maass for anniculatn, anulas, agniculam codd.) aut aliqua quaelibet
portenta ante domos vestras venire non permittatis...' (xxxix. 2004 Migne). Eligius de
rectitudine catholicae conversationis 5 follows suit: ' Nullus in Calendis Januarii nefanda
et ridiculosa, vetulas aut cervulos aut <; canes vena > ticos (so I would read for jocticos,
jotlicos, jotricos codd.), faciat,...' (xl. 1172 Migne). E. Maass in the fahresh. d. oest.
arch. Inst. 1907 x. 108 ff. infers that at Arelate on the first of January three mummers
represented an old woman, a stag, and a hound—in short, the masque of Aktaion, whose
story as portrayed by Polygnotos at Delphoi involved precisely these three figures (Paus.
I0- 3°- 5)- J- A. MacCulloch The Religion of the ancient Cells Edinburgh 1911 p. 260 f.
1067
i. 46. Cp. R. Browning The Bishop orders his Tomb at Saint PraxeoVs Church 47 ff.
' So, let the blue lump poise between my knees, | Like God the Father's globe on both
his hands | Ye worship in the Jesu Church so gay.'
i. 47. A gilded bronze statuette with eyes of silver inlay, formerly in the Somzee
Collection, represented Zeus enthroned with his left foot resting on a high footstool,
restored as a large globe (A. Furtwiingler Sammlung Somze'e Miincben 1897 p. 58 f.
no. 87 pi. 34, Reinach Rep. Stat. ii. 780 no. 1).
i. 52 n. 7. R. M. Dawkins in Folk-Lore 1924 xxxv. 223 n. 29 f. deals with this apple
as the 'orb of dominion.'
i- 53 with fig. 31. E. Lattes Le iscrizioni paleolatine dei Jittili e dei bronzi di
provenienza etrusca Milano 1892 pp. 104 f., 111, id. Saggi e appunti intoruo alia iscrizioue
etrusca delta mummia Milano 1894 p. 24 f. regards the Orvieto cone as an altar for
libation to the dead, and reads Tin/a. tinscvil \ s. asi. sacni=Iov\s diovila (haec est)
super ara sancta.
i. 53 f. On the stone of Terminus see also E. Samter ' Die Entwickelung des
Terminuskultes' in the Archiv f. Rel. 1913 xvi. 137—144 (with which I do not wholly
agree : supra p. 441), Louise A. Holland in the Am. Joum. Arch. 1933 xxxvii. 553 n. 1,
■ and Agnes Kirsopp Lake 'Lapis Capitolinus' in Class. Philol. 1936 xxxi. 72 f. (sum-
marised in the Class. Quart. 1936 xxx. 219).
i. 53 n. 1 Grabphalli. Add F. Schachermeyr in the Ath. Mitth. 1916 xli. 377 (Lydia,
Karia, Phrygia?), E. S. Hartland in J. Hastings Encyclopedia of Religion and Ethics
Edinburgh 1917 ix. 825b (Scandinavia), G. W. Elderkin in the Am. Joum. Arch. 1933
xxxvii. 396 (Lydia, raising a series of interesting philological possibilities), H. Shetelig—
H. Falk Scandinavian Archaeology trans. E. V. Gordon Oxford 1937 p. 247 f.
(Scandinavia), A. T. Curie in Antiquity 1937 xi. 352 ff. pis. 5—8 (British Somaliland,
cp. Galla provinces of southern Ethiopia).
i. 60 with fig. 36. A complete publication of this important sarcophagus is now
available, F. Gerke Der Sarkophag des Junius Bassus Berlin 1936 pp. 1—37 with
32 plates.
i. 65. S. Luria 'Asteropos' in the Berl. Philol. IVoch. Juni 19, 1926 p. 701 f. makes
Asteropos the ephor (Flout, v. Kleom. 10) no proper name but an old religious epithet
of the ephor as such (cp. Plout. v. Agid. 11 <?0opoi...ir/)is oipavbv a.Tvofs\iwoi>Tes).
V. Ehrenberg 'Asteropos' ii. Jan. 1, 1927 p. 27 ff. rightly demurs.
i. 66 n. 5. See further J. van der Vliet 'Quo discrimine dei et homines inter se
dignoscantur' in Mnemosyne 1901 xxix. 207 f. and S. A. Naber ' Deor'um coronae' id.
1901 xxix. 304—306.
i. 67 n. 3. W. R. Halliday The Greek Questions of Plutarch Oxford 1928 p. 172
doubts my explanation of Plutarch's human (Xcupoi. But such usages are very ancient
and wide-spread. Engraved and painted on the rock-wall of a cave at Les Trois-Freres
near S. Girons (Ariege) is a male figure of the middle Magdalenian period. He has
human hands and feet, and a full beard, but hairy animal ears, stag's antlers, and an
equine tail (H. Obermaier Fossil Man in Spain Vale Univ. Press 1924 p. 233 fig. 103,
M. Hoernes Urgeschichte des bildenden Kunst in Europa3 Wien 1925 p. 668 ff. fig. 1,
R. de Saint-Perier L'Art prihistoriqut (Epoquepaliolithique) Paris 1932 p. 57 pi. 49, 6).
Stag-mummers in south Gaul c. 500 a.d. are attested by Caesarius of Aries and Eligius
of Noyon. Caesarius serin. 130. 1 says: 'Quid enim est tarn demens, quam virilemsexum
in formam mulieris turpi habitu commutare? quid tarn demens, quam deformare faciem et
vultus induere, quos ipsi etiam daemones expavescunt? quid tarn demens, quam incompositis
motibus et impudicis carminibus vitiorum laudes inverecunda delectatione cantare, indui
ferino habitu et capreae aut cervo similem fieri, ut homo ad imaginem Dei et similitudinem
factus sacrificium daemonum fiat?' (xxxix. 2003 Migne), id. ib. 130. 2 : ' Quicumque ergo
in Calendis Januariis quibuscumque miseris hominibus sacrilego ritu insanientibus potius
quam ludentibus aliquam humanitatem dederint, non hominibus sed daemonibus se
dedisse cognoscant. Et ideo si in peccatis eorum participes esse non vultis, cervulum sive
caniculam (so E. Maass for anniculatn, anulas, agniculam codd.) aut aliqua quaelibet
portenta ante domos vestras venire non permittatis...' (xxxix. 2004 Migne). Eligius de
rectitudine catholicae conversationis 5 follows suit: ' Nullus in Calendis Januarii nefanda
et ridiculosa, vetulas aut cervulos aut <; canes vena > ticos (so I would read for jocticos,
jotlicos, jotricos codd.), faciat,...' (xl. 1172 Migne). E. Maass in the fahresh. d. oest.
arch. Inst. 1907 x. 108 ff. infers that at Arelate on the first of January three mummers
represented an old woman, a stag, and a hound—in short, the masque of Aktaion, whose
story as portrayed by Polygnotos at Delphoi involved precisely these three figures (Paus.
I0- 3°- 5)- J- A. MacCulloch The Religion of the ancient Cells Edinburgh 1911 p. 260 f.