DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.14699#0186
i130 Addenda
of Victory, the rayed crown of Apollo (Sun), the disk and horns of Isis (Moon), the
cock of Mercury, the fawn-skin of Bacchus, the cornu copiae of Ceres or Fortuna or
Abundantia, and a Gaulish armilla on his right arm (my lig. 888 is from a photograph
kindly supplied by M. Richard, Conservateur des Musees, Abbeville).
ii. 32r n. 1. A votive inscription to Zeus ''Eiridibras in Messenia is noted by
M. N. Tod in the Class. Rev. 1930 xliv. 89 and by P. Roussel in the Rev. £t. Gr. 1930
xliii. 196 after N. S. Valmin in the Bulletin de la Socie'U Royale des Lellres de Lund
1928—1929 iv. 1 ff. no. 22 (at Grizokampos) Aii 'E7ric>c£>rai.
ii. 322 ff. Janiform deities. C. N. Deedes 'The Double-headed God' in Folk-Lore
1935 xlvi. 194—243 with 30 figs, attempts a conspectus of the evidence (Sumerian, Syro-
Hittite, Greek, Etruscan, Italian, Celtic, mediaeval).
ii. 326, 374 f., 377 f. Janiform masks. V. Alford 'The Springtime Bear in the
Pyrenees' in Folk-Lore 1930 xli. 275 reports that two-faced masks are worn by men on
Feb. 2 at Arles-sur-Tech in the French Catalan Pyrenees. Fad. ' The Candlemas Bear '
in The National Review 1931 xcvi. 235—244 gives further details. The same observer
and R. Gallop in their joint article in Folk-Lore 1935 xlvi. 352 f. state that at Arles-sur-
Tech the Candlemas Bear is escorted by from four to twelve two-faced attendants, who
wear women's cotton dresses, leathern belts with eight or ten cow-bells attached, and
small barrels painted with a face fore and aft by way of head-dress.
ii. 328 ff. the Salian Hymn. On Italian and Dutch reconstructions of the carmen
Saliarc by E. Cocchia (1917), F. Ribezzo (1917 —1918), and P. J. Enk (1921) see
M. Bacherler in the Jahresbericht iiber die Fortschritte der klassischen Altertumswissen-
schaft 1925 ccv. 84.
H* 335 lanus. O. Huth Janus Bonn 1932 pp. 1—96 is adversely criticised by
H. J. Rose in Gnomon 1933 ix. 329—331. Huth finds the essence of lanus to consist in
a certain 'polarity,' the contrast of birth-death, summer-winter, fire-water, entry-exit
symbolised in Italy by a god with double face, in Germany by the runic sign (J). But
the early Italians were no philosophers, and the sign (Tj was not runic (?cp. H. Arntz
Die Runenschrift Ihre Geschichte und Hire Denkmdler Halle/Saale 1938 p. 98).
ii. 337 n. 4 divom deo. Cp. Tertull. ad Scap. 4 (i. 782 A Migne) tunc et populus
adclamans deo deorum, qui solus potens, in Iovis nomine deo nostro testimonium
reddidit. Supra p. 327.
ii. 339 n. o tivs —' lunae.' See further C. Pauli in Roscher Lex. Myth. v. 1056 f.
ii. 340 n. o Dsemonium, quod rustici Dianam appellant. Lobeck Aglaophamus ii.
1092 f. 'Acta Symphoriani Ruinart. Act. Mart. p. 70 [ii.2 Amstelaedami 1713 p. 82].
Dianam quoque daemonium esse meridianum sanctorum industria investigavit, quae per
compita currens et silvarum secreta perluslrans incredulis hominum mentibus zizaniae
tributes sceleris sui arte disseminata Triviae sibi cognomen dum triviis insidiatur
obtinuit.' Cp. S. Eitrem in the Symbolae Osloenses 1929 viii. 32 n. 1 'das daemonium
meridianum, das die Christen Diana nannten.' It is tempting to suppose a mere con-
fusion between meridianum and Diana. But see V. Alford—R. Gallop ' Traces of a
Dianic Cult from Catalonia to Portugal' in Folk-Lore 1935 xlvi. 350—361 (p. 358 f.
' Immediately to the west of the Basque lands we find the word Jana in all its purity...
In Sardinia Jana means witch. In the old Neapolitan dialect Janara means nymph...
The old Spanish form was Jana. In the Montana de Santander we find Janassana... In
Asturias.. .Dianu means Devil, and the Diano Burton is a kind of faun. In Galicia...the
Devil is again 0 Diano... In Portugal... Dianho. In the Algarve...women called Jas or
Jans for whom it used to be customary to leave a skein of flax and a cake of bread on
the hearth.' Etc.).
ii. 343 Zap! 'EXeuflepioi = Antoninus Pius. W. Peck in the 'Apx- E0. 1931 p. 114 quotes
O. Puchstein Fpigrammata Graeca in Aegypto reperta Strassburg i88r no. $6 = F. Hiller
von Gaertringen Historische griechische Epigramme Bonn 1926 no. 118 Kaivapi ttovtoix£-
oovtl Kai airdpuv KpartovrL \ Zavi tuil £k Zaeds irarpbs 'E\eu0e/)£u>t..
ii. 343 Tidves. Cp. Epiphan. ancor. 106 (i. 208 Dindorf) Z^ves de oi>x eh 7? duo, ctXXa
Kai rpeis Kai re'aaapes yeybvaoi tov apiBp.bv. k.t.X.
ii. 344 n. o Aebs. This form of the name occurs also on a two-handled Rhodian jar of
e. 400 B.C., now in the Metropolitan Museum of Art, New York (T. L. Spear in the
Am. Journ. Phil. 1908 xxix. 461—466 with pi., C. D. Buck Introduction to the Study
of the Greek Dialects Boston 1910 pp. 67, 293), which bears the painted inscriptions
KAAAICTA TAST HA BPA£IA | HflZ EM IN AOKEI (would-be
iambic) and AEVS HEPMA2I | APTAMI£ AOANAIA.
of Victory, the rayed crown of Apollo (Sun), the disk and horns of Isis (Moon), the
cock of Mercury, the fawn-skin of Bacchus, the cornu copiae of Ceres or Fortuna or
Abundantia, and a Gaulish armilla on his right arm (my lig. 888 is from a photograph
kindly supplied by M. Richard, Conservateur des Musees, Abbeville).
ii. 32r n. 1. A votive inscription to Zeus ''Eiridibras in Messenia is noted by
M. N. Tod in the Class. Rev. 1930 xliv. 89 and by P. Roussel in the Rev. £t. Gr. 1930
xliii. 196 after N. S. Valmin in the Bulletin de la Socie'U Royale des Lellres de Lund
1928—1929 iv. 1 ff. no. 22 (at Grizokampos) Aii 'E7ric>c£>rai.
ii. 322 ff. Janiform deities. C. N. Deedes 'The Double-headed God' in Folk-Lore
1935 xlvi. 194—243 with 30 figs, attempts a conspectus of the evidence (Sumerian, Syro-
Hittite, Greek, Etruscan, Italian, Celtic, mediaeval).
ii. 326, 374 f., 377 f. Janiform masks. V. Alford 'The Springtime Bear in the
Pyrenees' in Folk-Lore 1930 xli. 275 reports that two-faced masks are worn by men on
Feb. 2 at Arles-sur-Tech in the French Catalan Pyrenees. Fad. ' The Candlemas Bear '
in The National Review 1931 xcvi. 235—244 gives further details. The same observer
and R. Gallop in their joint article in Folk-Lore 1935 xlvi. 352 f. state that at Arles-sur-
Tech the Candlemas Bear is escorted by from four to twelve two-faced attendants, who
wear women's cotton dresses, leathern belts with eight or ten cow-bells attached, and
small barrels painted with a face fore and aft by way of head-dress.
ii. 328 ff. the Salian Hymn. On Italian and Dutch reconstructions of the carmen
Saliarc by E. Cocchia (1917), F. Ribezzo (1917 —1918), and P. J. Enk (1921) see
M. Bacherler in the Jahresbericht iiber die Fortschritte der klassischen Altertumswissen-
schaft 1925 ccv. 84.
H* 335 lanus. O. Huth Janus Bonn 1932 pp. 1—96 is adversely criticised by
H. J. Rose in Gnomon 1933 ix. 329—331. Huth finds the essence of lanus to consist in
a certain 'polarity,' the contrast of birth-death, summer-winter, fire-water, entry-exit
symbolised in Italy by a god with double face, in Germany by the runic sign (J). But
the early Italians were no philosophers, and the sign (Tj was not runic (?cp. H. Arntz
Die Runenschrift Ihre Geschichte und Hire Denkmdler Halle/Saale 1938 p. 98).
ii. 337 n. 4 divom deo. Cp. Tertull. ad Scap. 4 (i. 782 A Migne) tunc et populus
adclamans deo deorum, qui solus potens, in Iovis nomine deo nostro testimonium
reddidit. Supra p. 327.
ii. 339 n. o tivs —' lunae.' See further C. Pauli in Roscher Lex. Myth. v. 1056 f.
ii. 340 n. o Dsemonium, quod rustici Dianam appellant. Lobeck Aglaophamus ii.
1092 f. 'Acta Symphoriani Ruinart. Act. Mart. p. 70 [ii.2 Amstelaedami 1713 p. 82].
Dianam quoque daemonium esse meridianum sanctorum industria investigavit, quae per
compita currens et silvarum secreta perluslrans incredulis hominum mentibus zizaniae
tributes sceleris sui arte disseminata Triviae sibi cognomen dum triviis insidiatur
obtinuit.' Cp. S. Eitrem in the Symbolae Osloenses 1929 viii. 32 n. 1 'das daemonium
meridianum, das die Christen Diana nannten.' It is tempting to suppose a mere con-
fusion between meridianum and Diana. But see V. Alford—R. Gallop ' Traces of a
Dianic Cult from Catalonia to Portugal' in Folk-Lore 1935 xlvi. 350—361 (p. 358 f.
' Immediately to the west of the Basque lands we find the word Jana in all its purity...
In Sardinia Jana means witch. In the old Neapolitan dialect Janara means nymph...
The old Spanish form was Jana. In the Montana de Santander we find Janassana... In
Asturias.. .Dianu means Devil, and the Diano Burton is a kind of faun. In Galicia...the
Devil is again 0 Diano... In Portugal... Dianho. In the Algarve...women called Jas or
Jans for whom it used to be customary to leave a skein of flax and a cake of bread on
the hearth.' Etc.).
ii. 343 Zap! 'EXeuflepioi = Antoninus Pius. W. Peck in the 'Apx- E0. 1931 p. 114 quotes
O. Puchstein Fpigrammata Graeca in Aegypto reperta Strassburg i88r no. $6 = F. Hiller
von Gaertringen Historische griechische Epigramme Bonn 1926 no. 118 Kaivapi ttovtoix£-
oovtl Kai airdpuv KpartovrL \ Zavi tuil £k Zaeds irarpbs 'E\eu0e/)£u>t..
ii. 343 Tidves. Cp. Epiphan. ancor. 106 (i. 208 Dindorf) Z^ves de oi>x eh 7? duo, ctXXa
Kai rpeis Kai re'aaapes yeybvaoi tov apiBp.bv. k.t.X.
ii. 344 n. o Aebs. This form of the name occurs also on a two-handled Rhodian jar of
e. 400 B.C., now in the Metropolitan Museum of Art, New York (T. L. Spear in the
Am. Journ. Phil. 1908 xxix. 461—466 with pi., C. D. Buck Introduction to the Study
of the Greek Dialects Boston 1910 pp. 67, 293), which bears the painted inscriptions
KAAAICTA TAST HA BPA£IA | HflZ EM IN AOKEI (would-be
iambic) and AEVS HEPMA2I | APTAMI£ AOANAIA.