Cook, Arthur B.: Zeus: a study in ancient religion (Band 3,2): Zeus god of the dark sky (earthquake, clouds, wind, dew, rain, meteorits) (Cambridge, 1940)

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Addenda

Pauly—Wissowa Real-Enc. i. 2875 ff., Sir J. E. Sandys A History of Classical Scholar-
ship2 Cambridge 1906 i. 137, Sir J. G. Frazer Apollodorus New York i p. ix ff.).

i. 675 the caldron of divinisation in the cult of Leukothea. See further L. R. Farnell
' Ino-Leukothea' in the fount. Hell. Stud. 1916 xxxvi. 36—44, especially p. 42 f.

i. 675 Dionysos done to death as a kid by worshippers who took the name of 'kids'?
An interesting Scandinavian parallel is the Bukkevise described by B. S. Phillpotts The
Elder Edda and Ancient Scandinavian Drama Cambridge 1920 p. 125 f.: 'The per-
formers are three boys, two of whom personate "father and son," while the third is
dressed up as a goat. The doggerel recited by the "father and son" is corrupt, but it
recounts the slaughter of the goat and its resurrection, and this is accompanied by
appropriate action on the part of the third performer. The Norwegian verses appear
to retain a memory of the partition of the goat-skin: "how much wilt thou give for the
goat its skin?—wool?" We have here another case of the actual performances of a
slaying and resurrection, with the additional primitive feature of a beast-skin disguise
shed by the victim and at one time apparently allotted to one of the persons present.'
Cp. E. K. Chambers The English Folk-play Oxford 1933 p- 211 : 'Perhaps, therefore,
we may go a step further, and guess at the existence...of some original European ludus,
with just this Mock Death and Revival as its central point and with men dressed as
animals for its performers.'

i. 677 n. o. K. Buresch Aus Lydien Leipzig 1898 p. 160 found at Kaleli near
Temenothyrai 'ein marmornes, dem Zeus FaXd/trios geweihtes Altarchen' and inferred
that the site bore the name Galaktion—an inference accepted by L. Biirchner in Pauly—
Wissowa Real-Enc. vii. 514. See also J. Keil in Anatolian Studies presented to Sir W. M.
Ramsay Manchester 1923 p. 260 no. 8, E. Fehrle in Roscher Lex. Myth. vi. 615.

i. 677 n. 4 the Lupercalia. See further G. F. linger 'Die Lupercalien' in the Rhein.
Mns. 1881 xxxvi. 50—86, W. Mannhardt Mythologische Forschungen Strassburg 1884
pp. 72—155 ('Die Lupercalien'), J. A. Hild in Daremberg—Saglio Diet. Ant. iii. 1398—
1402 s.vv. 'Lupercalia, Lupercal, Luperci,' E. Lefebure 'Le bouc des Lupercales' in the
Revue de Vhistoire des religions 1909 lix. 73 —81, W. F. Otto ' Die Luperci und die Feier
der Lupercalien' in Philologus 1913 N.F. xxvi. 161—19,5, Alberta Mildred Franklin The
Lupercalia New York: -Columbia University 1921 pp. 1—106, A. Marbach in Pauly—
Wissowa Real-Enc. xiii. 1815 f. s.v. 'Lupercal,' 1816—1830 s.v. 'Lupercalia,' 1830—
1834 s.v. 'Luperci,' 1834—1839 s.v. 'Lupercus,' F. Altheim A History of Roman
Religion trans. H. Mattingly London 1938 pp. 206—217.

No ancient representation of the Lupercalia is known. Reinach Pierres Gravies p. 77
no. 77 pi. 77 'Sacrifice des Lupercales,' a stone published at Paris in 1732 by Levesque
de Gravelle, is an obvious forgery.

i. 679. W. K. C. Guthrie Orpheus and Greek Religion London 1935 p. 132 adds 'the
Bassarids of Aeschylus which told of the dismemberment of Orpheus.'

A doublet of the myth of Pelias may perhaps be seen in that of Minos done to death
in a hot bath at Kamikos by Kokalos or his daughters (Gruppe Gr. Myth. Rel. p. 360,
Poland in Pauly—Wissowa Real-Enc. xv. 1918 f.).

i. 681 n. 4 AiBipafifios. The suffix is discussed by H. Petersson 'Die altindischen
Worter auf -amba' in the Indogermanische Forschungen 1924 xxxiv. 222—249.

Zacher 'Die Urspriinge und der Name des Iambus' in the Jalires-Bericht der
Schlesischen Gesellschaft fur vaterldndische Cultur 1904 lxxxii Abteilung iv. 3 f. hit
upon a derivation of Ai6ipap.fio% near akin to mine : ' Endlich niusste diBiipafifios sein = 6
Sidvpafav, d. h. wohl den AlOvpos besingend. ALdvpos konnte eine Nebenform von
Aidvvaos sein, und wie dieses bedeuten "Sohn des Zeus" (Ovpos von dopelv? ffvperos die
Zeugungsrute?).' This acute conjecture is too summarily dismissed by Boisacq Diet,
e'tym. de la Langue Gr. p. 188.

W. M. Calder 'The Dithyramb—an Anatolian Dirge' in the Class. Rev. lc/22 xxxvi.
11 —14, dissatisfied with all previous views, mine included, proposed to connect OLdvpanfios
with two Phrygian words or loan-words dtBpepa and Sidpttf/a. The first of these occurs in
an inscription from Tyriaion (J. G. C. Anderson in the Jotim. Hell. Stud. 1898 xviii.
121 f. no. 67 = J. Friedrich Kleinasiatische Sprachdenkmiiler Berlin 1932 p. 132 f. no. 31),
the second in another from Ikonion (W. M. Calder in the Journ. Hell. Stud. 1911 xxxi.
188 ff. no. 49= J. Friedrich op. cit. p. 135 no. 49). It is claimed that ' diSpepa must be a
noun, and bidpe-^a must be either a noun or an adjective...meaning "monument" or
some sepulchral attribute or characteristic,' possibly the "double door" (5i + 6pepa -
dhvara, 86pa, fores) of the Phrygian family-tomb 'symbolically leading in two directions—
outwards to the world of life, inwards to the world of death.' On this showing Si86pap,fios
means "grave-song" or "dirge," and we must regard the dp-qvuv i^dpxovs of //. 24. 721
as the counterpart of t&v e^apxbvTuv rbv Sidvpafifiov in Aristot. poet. 4 1449 a 11.