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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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https://doi.org/10.11588/diglit.14699#0181
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1125

inscriptions are of late Hellenistic date). Nilsson comments: ' Die Bezeichnung der
beiden Gottinnen als Aaixarepa, die m. W. sonst nicht in Griechenland vorkommt und
an das Lateinische Cereres [Ties. Ling. Lat. Suppl. i. 341, 57 ff.] erinnert, lasst sich nur
(lurch ihre Wesensidentitat erklaren; sie sind sozusagen die altere und die jiingere
Auflage derselben Gottheit' [supra i. 396 f.].

ii, 259 n. o Zeus Boulaios. His cult at Thasos (noted in the Comptes reiidus de
PAcad, des inscr. et belles-lettres 1914 p. 288, Bull. Corr. Hell. 1923 xlvii. 537 n. 3) is
attested by a couple of dedications (G. Daux in the Bull. Corr. Hell. 1928 lii. 57 f. no. 9
fig. 4 a rectangular base of Thasian marble, from the prytaneion, with oval sinking,
inscribed c. 250 b.c. cur6\oyoi 'Eariyi | BouXcu'tji nal Ail | BovXatwi, no. 10 fig. 4 a
rectangular base of Thasian marble, from the thedrion, with rectangular sinking, inscribed
<:. 250 b.c. 0776X0701 '\ctI-t\i BodXcu'iji [koX Aii BoiAaiwi] | "Zrparuv Neo/idi>[5poD] | IIoXiVnMos
'Opdop.i[vovs\ \ 'ApiarelSrii 'A\k[- - - -]).

ii. 260 n. o. On the identification of Augustus with Zeus Patrdios as evidenced by
Pergamene inscriptions see W. H. Buckler 'Auguste, Zeus Patroos' in the Rev. Philol.
Troisieme Serie 1935 ix. 177—188.

ii. 260 n. o Zeus in connexion with mills. W. Schultz Riitsel aus dem hellenischen
Kulturkreise Leipzig 1912 ii. 109 with n. 2, Keyssner in Pauly—Wissowa Real-Enc. xvi.
1044 f*i 2r* Kruse lb. xvi. 1073, E. Fehrle in Roscher Lex. Myth. vi. 643.

ii. 264 Dionysos displaced by Apollon. C. Watzinger in Furtwangler—Reichhold
Gr. Vasenmalerei iii. 340 ff. pi. 174, 1 discusses the fragment of a kdlyx-krater from
Tarentum, now at the Hague, which shows a Doric temple (at Delphoi?) containing
a cult-statue of Apollon with bow and phidle. Before the temple are seated Apollon
(lyre) and Artemis (spears), while beyond the tripod the reverse scene comprises Dionysos
(ivy-wreath, ndrthex), a Maenad (timbrel), and a Silenos (kdntharos).

ii. 268 n. o the earth-goddess riding on a bull. See W. Technau 'Die Gdttin auf
dem Stier' in the Jahrb. d. Deutsch. Arch. Inst. 1937 lii. 76 — 103 figs. 1 —14 (especially
p. 95 f.).

ii. 268 n. 4. C. Picard in the Revue de I'histoire des religions 1926 xciii. 91 n. [ notes
that C. W. Vollgraff EPI*OS ES TAA' EIIETON [Supra Addenda to ii. 121] p. 19 ff.
'suggere un rapport entre Dionysos et le sumerien Domouzi, plus tard appele Tamouz.'

ii. 270 n. 3. L. Weber in the Archivf. Rel. 1934 xxxi. 174 cites two reliefs published
by G. I. Kazarow ('Zum Kultus des thrakischen Reiters in Bulgarien' in the Jahrb. d.
Deutsch. Arch. Inst. 1926 xli Arch. Anz. p. 6 ff. fig. 3 and ' Ein neues Relief des
dreikopfigen Reiters' id. 1929 xliv Arch. Anz. p. 232 ff. fig. 1) in which the rider-god
is three-headed and followed by a male figure grasping his horse's tail. The first, from
the district of Plovdiv, is inscribed Kupiw $€& || AvXov^vis Aovyivov, | Av\ov£Ivls Aiov^rjov
(O. Weinreich ib. 1927 xlii Arch. Anz. p. 20 n. 4). The second, from Komatevo a village
near Philippopolis, is inscribed [0eju> \\avQo[izoi\w || ['A]\e£ae5po? vrrep avTou [ [ko]1 ttjs
y[vvaLK]6s cvxap'o'Tripioi' (Kazarow loc. cil. p. 234), or possibly [0e]u IIai'96[7rT]w (Weber
loc. cit.), with Thracian 0 for t.

ii. 270 n. 5. G. Kazarow in Pauly—Wissowa Real-Enc. vi a. 490 records the proper
name Baf6-/3aX<s (Bulletin de la Socie'te' Arche'ologique de Bordeaux iv. 93).

ii. 278 n. 2 the Phrygian formula of execration. W. M. Galder 'Corpus inscriptionum
Neo-Phrygian™ iii' in the /burn. Hell. Stud. 1926 xlvi. 22 — 28 adds fresh examples,
and contends 'that they all belong to the latter half of the third century [A.D.], and
represent an artificial revival of the epigraphical use of the Phrygian language by the
Tekmoreian Association' [on which see now the useful article of W. Ruge ' Xenoi
Tekmoreioi' in Pauly—Wissowa Real-Enc. v A. 158—169, also Canon E. C. Hudson
' Pisidian Antioch and the Xenoi Tekmoreioi' in Theology 1938 xxxvi. 230—236].
A. H. Sayce in the Journ. Hell. Stud. 1926 xlvi. 29 ff. appends a few notes. He objects
to Calder's acceptance of Kretschmer's rendering Sews /ce ^e^ueXios ' heavenly and chthonian
gods': ' This...does not take account of the very definite statement in Hesychius: ffjueXfc •
(idpfiapov avSpairoSov • <ppvyes. The Boghaz Keui texts clear up the difficulty. The
Phrygian phrase corresponds with the Hittite " the gods and the dead " (akandus). The
dead were deified, and fe^eXci' must have literally signified "ghost" or "devil"'-0 (2°Cp.
"printer's devil" in English).' J. Friedrich Kleinasiatische Sprachdenkmdler Berlin 1932
pp. 128—140 has a handy collection of all the texts. On the Phrygian language in
general and its grave-formula in particular see N. Jokl in Ebert Reallex. x. 141—153.

ii. 281 Zeus Dlos with grape-bunches and a plough. R. Vallois in the Rev. Et. Gr.
1929 xlii. 453 cites W. M. Calder Monumenta Asiae Minoris antiqua Manchester Univ.
Press 1928 i p. xiii for 'le Zeus aux epis et Diounsis ( = Dionysos) gardien de la tombe.'
 
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