Universitätsbibliothek HeidelbergUniversitätsbibliothek Heidelberg
Metadaten

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

DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.14699#0159

DWork-Logo
Überblick
Faksimile
0.5
1 cm
facsimile
Vollansicht
OCR-Volltext
Addenda

1105

Calder's explanation, though ingenious and attractive, is however—as he frankly
admits—beset by difficulties and uncertainties. Moreover it seems hard to reconcile
with the Platonic equation 8i86pa/j.f3os = Awvvaov ytveois [supra i. 682 n. 1). Are we
to assume that the ' dirge' dealt with Dionysos' birth, and compare the funereal character
of the Attic Yeviaia (P. Stengel in Pauly—Wissowa Real-Enc. vii. 1131, id. Die
griechischen A'u/tusalterti/>/ier3 Mtinchen 1920 p. 227 f.)? Or to argue with J. A. K.
Thomson (in a letter to Jane Harrison dated March 31, 1921) 'that the Dithyramb

celebrated the ytvtoia of Dionysos, his grave-ritual____ The Early Christians celebrated

the ytvioia or yeve"d\ia, "birth-day," of a martyr on the day of his martyrdom, because
he was then truly born—"born again"'?

Calder returns to the charge in the Class. Rev. 1929 xliii. 214 with a shrewd
emendation of Glaukos Rheg. frag. 4 (Frag. hist. Gr. ii. 24 Mllller) ap. [Plout] de
musica 10 ypwiKLov yap virodlaewv (nrapdypLara (for irpay/xara codd.) exouruiv k.t.\.
'For such was the theme of the dithyramb (diaoiracrp.6v riva Kal dtape\i<rp.6v) according
to Plutarch de Ei apud Delphos 389 A.'

W. Brandenstein in the Indogermanische Forschungen 1936 liv. 34—38 would
interpret tap.f3os, Bpla/xfios, dtdvpap-fios as ' Zweischritt, Dreischritt, Vierschritt.'

i. 682 n. 1. Of the three Pindaric dithyrambs published by B. P. Grenfell—A. S. Hunt
J'he Oxyrhynchus Papyri London 1919 xiii. 27 flf. no. 1604 one (O. Schroeder Supple-
menttim Pindaricum Berolini 1923 p. 5 {.frag. 70") describes a festival of Dionysos held
by the gods in heaven, another (Schroeder op. cit. p. 7 frag. 70b) speaks of a Dionysiac
banquet, and the third (Schroeder op. cit. p. 7 {.frag. 70°) must also be concerned with
the same deity since it mentions wreaths of ivy. See further J. U. Powell New Chapters
in the History of Greek Literature Third Series Oxford 1933 pp. 48—51.

Cp. Atlth. Pal. 9. 524. 5 Aioyevij, olyovov, bidvpapifioyevr), Atdvvoov, ib. 19 2e/xe\?;-
yeviT-qv, 2e/ie\?}a.

i. 684 n. 11. L. Deubner Attische Feste Berlin 1932 p. 6.5 f. pi. 3, 1 and 3, thinks that
this vase represents the Haloia and cites modern usage in Herzegovina ('hier stellt man,
wenn die Wintersaat aufgeht, auf dem F"elde durch eine tiefe Furche den Umriss eines
erigierten Phallos mit Hoden her. Diese Form des Fruchtbarkeitszaubers wurde frtther
auf dem Balkan allgemein angewandt4 (4Vgl. R. N. Salaman, Man 30, 1930, 48)').

i. 684 date of the ritual marriage unknown. L. Deubner in the Jahrb. d. Deutsch.
Arch. Inst. 1927 xlii. 177 ff. argues that the marriage of Dionysos and the Basilinna
is both represented (figs. 4, 5, 7, 8, 9, 16) and parodied (fig. 6, cp. fig. 19) on the
'Choenkannchen' and must therefore have taken place 'am Choentage' (Anthesterion 12).
But the argument is insecure, for—as Deubner himself admits (Attische Feste p. 97)—
'Nicht alle Bilder, mit denen die grossen oder kleinen Kannen der typischen Choenform
geschmtickt sind (es sind jetzt 300—400 bekannt), braucben sich auf das Choenfest zu
beziehen.' And it remains possible to urge that these little vases are simply children's
toys, often decorated with Dionysiac scenes, but not necessarily illustrative of the Chbes.

i. 687 n. 3 trees planted on graves as a vehicle for the soul. Gruppe Gr. Myth. Rel.
\>. 790 n. 1 gives further references for this folk-belief. See also H. Marzell in the Hand-
wbr/erbuch des deutschen Aberglaubens Berlin—Leipzig 1927 i. 955 'Der B[aum], der
aus der Erde hervorspriesst, und besonders der aus den Grabern Verstorbener hervor-
wachsende B[aum] soil die Seele beherbergen.'

i. 689 n. 5 the Boeotian Xanthos or Xanthios slain by the Neleid Melanthos with the
aid of Dionysos Meldnaigis. A doublet in Plout. quaestt. Gr. 13 ix de robrov [LovofxaxovaLV
oi /SadtXeiS, Kal rbv tG>v lvax'euv 'Tirtpoxov 6 tuiv kivLavwv <Prj/iLos bpujv p-era Kvvds avrtp
Trpootpepbpevov ovk itpi] diKata ttol€iv, devrepov iTrayovra fj.axop.evov • dire\abvovTos 8e too
'T-rrepdxov rov Kuva Kal p.craarpeqjop.^vov, \Wip f3a\wv 6 4*77^0? avrov avaipei. KTrjffdfj.evoL
5£ tt]v x&pav, tovs lvaxitis juera tujv 'AxatQv £Kj3a\6vTts, t6v p.ev \idov (Ketvov tiis iepbv
otftovrat Kai dvovav aVTtt Kal too Upclov Ttp 57]/xu) irtptKaXvirTovotv. W. K. Halliday
'Xanthos—Melanthos and the Origin of Tragedy' in the Class. Rev. 1926 xl. 179—181
and in his note on Plout. lot. cit. thinks that both the Attic and the Boeotian tale were
'a purely secular traditional legend to which no esoteric meaning need be attached.'

i. 694. A. J. B. Wace ' More Mumming Plays' in the Ann. Brit. Sch. Ath. 1912—
1913 xix. 248—26; figs. 1—6 concludes 'That the festival is really a winter festival and
has in different places been transferred to a different season. Secondly, that it is by no
means a typically Greek festival, for it occurs only in North Greece where there is much
mixed blood, and is known to almost all the other South Balkan races.'

i. 695 Athenian substitute for dramatic omophagy. W. M. Lindsay in the Class.
Quart. 1916 x. 108 cites a newly discovered note of Fest. in Isid. orig. 8. 7. 6 Hos

70—2
 
Annotationen