Diodorus Siculus, iii. 64. 1-3, iv. 4. 1 sq. On the agricultural aspect of Dionysus, see L. R. Farnell, The Cults of the Greek States, v. (Oxford, 1909) pp. 123 sq.

[Aristotle,] Mirab. Auscult. 122 (p. 842 a, ed. Im. Bekker, Berlin edition).

Servius on Virgil, Georg. i. 166; Plutarch, Isis et Osiris, 35. The literary and monumental evidence as to the winnowing-fan in the myth and ritual of Dionysus has been collected and admirably interpreted by Miss J. E. Harrison in her article “Mystica Vannus Iacchi,” Journal of Hellenic Studies, xxiii. (1903) pp. 292-324. Compare her Prolegomena to the Study of Greek Religion2 (Cambridge, 1908), pp. 517 sqq. I must refer the reader to these works for full details on the subject. In the passage of Servius referred to the reading is somewhat uncertain; in his critical edition G. Thilo reads λικμητὴν and λικμὸς instead of the usual λικνιτὴν and λικνόν. But the variation does not affect the meaning.

Ἐν γὰρ λείκνοις τὸ παλαιὸν κατεκοίμιζον τὰ Βρέφη πλοῦτον καὶ καρπούς οἰωνιζόμενοι, Scholiast on Callimachus, i. 48 (Callimachea, edidit O. Schneider, Leipsic, 1870-1873, vol. i. p. 109).

T. S. Raffles, History of Java (London, 1817), i. 323; C. F. Winter, “Instellingen, Gewoontenen Gebruiken der Javanen te Soerakarta,” Tijdschrift voor Neêrlands Indie, Vijfde Jaargang, Eerste Deel (1843), p. 695; P. J. Veth, Java (Haarlem, 1875-1884), i. 639.

C. Poensen, “Iets over de kleeding der Javanen,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xx. (1876) pp. 279 sq.

Rev. J. Doolittle, Social Life of the Chinese, edited and revised by the Rev. Paxton Hood (London, 1868), pp. 90 sq.

Rev. E. M. Gordon, “Some Notes concerning the People of Mungēli Tahsīl, Bilaspur District,” Journal of the Asiatic Society of Bengal, lxxi., Part iii. (Calcutta, 1903) p. 74; id., Indian Folk Tales (London, 1908), p. 41.

C. B. Klunzinger, Bilder aus Oberägypten (Stuttgart, 1877), pp. 181, 182; id., Upper Egypt, its People and Products (London, 1878), pp. 185, 186.

R. C. Temple, “Opprobrious Names,” Indian Antiquary, x. (1881) pp. 331 sq. Compare H. A. Rose, “Hindu Birth Observances in the Punjab,” Journal of the Royal Anthropological Institute, xxxvii. (1907) p. 234. See also Panjab Notes and Queries, vol. iii. August 1886, § 768, pp. 184 sq.: “The winnowing fan in which a newly-born child is laid, is used on the fifth day for the worship of Satwáí. This makes it impure, and it is henceforward used only for the house-sweepings.”

Lieut. – Colonel Gunthorpe, “On the Ghosí or Gaddí Gaolís of the Deccan,” Journal of the Anthropological Society of Bombay, i. 45.

C. Bock, Temples and Elephants (London, 1884), pp. 258 sq.

S. Mateer, Native Life in Travancore (London, 1883), p. 213.

J. Richardson, “Tanala Customs, Superstitions, and Beliefs,” Antananarivo Annual and Madagascar Magazine, Reprint of the First Four Numbers (Antananarivo, 1885), pp. 226 sq.

Pausanias, ii. 31. 8; K. F. Hermann, Lehrbuch der gottesdienstlichen Alterthümer der Griechen2 (Heidelberg, 1858), pp. 132 sq., § 23, 25.

Rev. J. Doolittle, Social Life of the Chinese, edited and revised by the Rev. Paxton Hood (London, 1868), pp. 114 sq. The beans used in the ceremony had previously been placed before an image of the goddess of small-pox.

Rev. F. Mason, D.D., “Physical Character of the Karens,” Journal of the Asiatic Society of Bengal, New Series, No. cxxxi. (Calcutta, 1866), pp. 9 sq.

Servius on Virgil, Georg. i. 166: “Et vannus Iacchi… Mystica autem Bacchi ideo ait, quod Liberi patris sacra ad purgationem animae pertinebant: et sic homines ejus mysteriis purgabantur, sicut vannis frumenta purgantur.”

W. Mannhardt, “Kind und Korn,” Mythologische Forschungen (Strasburg, 1884), pp. 351-374.

W. Mannhardt, op. cit. pp. 351 sqq.

W. Mannhardt, op. cit. p. 372, citing A. Wuttke, Der deutsche Volks-aberglaube2 (Berlin, 1869), p. 339, § 543; L. Strackerjan, Aberglaube und Sagen aus dem Herzogthum Oldenburg (Oldenburg, 1867), i. 81.

Boecler-Kreutzwald, Der Ehsten abergläubische Gebräuche (St. Petersburg, 1854), p. 61. This custom is also cited by Mannhardt (l. c.).

Miss J. E. Harrison, “Mystica Vannus Iacchi,” Journal of Hellenic Studies, xxiii. (1903) pp. 296 sqq.; id., Prolegomena to the Study of Greek Religion,2 pp. 518 sqq.; L. R. Farnell, The Cults of the Greek States, v. (Oxford, 1909) p. 243.

Herodotus, ii. 48, 49; Clement of Alexandria, Protrept. ii. 34, pp. 29-30, ed. Potter; Dittenberger, Sylloge Inscriptionum Graecarum,2 No. 19, vol. i. p. 32; M. P. Nilsson, Studia de Dionysiis Atticis (Lund, 1900), pp. 90 sqq.; L. R. Farnell, The Cults of the Greek States, v. 125, 195, 205.

Augustine, De civitate Dei, vii. 21.

Nonnus, Dionys. vi. 155-205.

Firmicus Maternus, De errore profanarum religionum, 6.

Clement of Alexandria, Protrept. ii. 17. Compare Ch. A. Lobeck, Aglaophamus, pp. 1111 sqq.

Proclus on Plato, Cratylus, p. 59, quoted by E. Abel, Orphica, p. 228. Compare Chr. A. Lobeck, Aglaophamus, pp. 552 sq.

Clement of Alexandria, Protrept. ii. 19. Compare id. ii. 22; Scholiast on Lucian, Dial. Meretr. vii. p. 280, ed. H. Rabe.

Clement of Alexandria, Protrept. ii. 18; Proclus on Plato's Timaeus, iii. p. 200 d, quoted by Lobeck, Aglaophamus, p. 562, and by Abel, Orphica, p. 234. Others said that the mangled body was pieced together, not by Apollo but by Rhea (Cornutus, Theologiae Graecae Compendium, 30).

Ch. A. Lobeck, Aglaophamus, pp. 572 sqq. See The Dying God, p. 3. For a conjectural restoration of the temple, based on ancient authorities and an examination of the scanty remains, see an article by J. H. Middleton, in Journal of Hellenic Studies, ix. (1888) pp. 282 sqq. The ruins of the temple have now been completely excavated by the French.

S. Clemens Romanus, Recognitiones, x. 24 (Migne's Patrologia Graeca, i. col. 1434).

Diodorus Siculus, iii. 62.

Macrobius, Comment. in Somn. Scip. i. 12. 12; Scriptores rerum mythicarum Latini tres Romae nuper reperti (commonly referred to as Mythographi Vaticani), ed. G. H. Bode (Cellis, 1834), iii. 12. 5, p. 246; Origen, Contra Celsum, iv. 17 (vol. i. p. 286, ed. P. Koetschau).

Himerius, Orat. ix. 4.

Proclus, Hymn to Minerva, quoted by Ch. A. Lobeck, Aglaophamus, p. 561; Orphica, ed. E. Abel, p. 235.

Hyginus, Fabulae, 167.

The festivals of Dionysus were biennial in many places. See G. F. Schömann, Griechische Alterthümer,4 ii. 524 sqq. (The terms for the festival were τριετηρίς, τριετηρικός, both terms of the series being included in the numeration, in accordance with the ancient mode of reckoning.) Perhaps the festivals were formerly annual and the period was afterwards lengthened, as has happened with other festivals. See W. Mannhardt, Baumkultus, pp. 172, 175, 491, 533 sq., 598. Some of the festivals of Dionysus, however, were annual. Dr. Farnell has conjectured that the biennial period in many Greek festivals is to be explained by “the original shifting of land-cultivation which is frequent in early society owing to the backwardness of the agricultural processes; and which would certainly be consecrated by a special ritual attached to the god of the soil.” See L. R. Farnell, The Cults of the Greek States, v. 180 sq.

Firmicus Maternus, De errore profanarum religionum, 6.

Mythographi Vaticani, ed. G. H. Bode, iii. 12. 5, p. 246.

Plutarch, Consol. ad uxor. 10. Compare id., Isis et Osiris, 35; id., De E Delphico, 9; id., De esu carnium, i. 7.

Pausanias, ii. 31. 2 and 37. 5; Apollodorus, Bibliotheca, iii. 5. 3.

Pausanias, ii. 37. 5 sq.; Plutarch, Isis et Osiris, 35; id., Quaest. Conviv. iv. 6. 2.

Himerius, Orat. iii. 6, xiv. 7.

For Dionysus in this capacity see F. Lenormant in Daremberg et Saglio, Dictionnaire des Antiquités Grecques et Romaines, i. 632. For Osiris, see Adonis, Attis, Osiris, Second Edition, pp. 344 sq.

Plutarch, Isis et Osiris, 35; id., Quaest. Graec. 36; Athenaeus, xi. 51, p. 476 a; Clement of Alexandria, Protrept. ii. 16; Orphica, Hymn xxx. vv. 3, 4, xlv. 1, lii. 2, liii. 8; Euripides, Bacchae, 99; Scholiast on Aristophanes, Frogs, 357; Nicander, Alexipharmaca, 31; Lucian, Bacchus, 2. The title Εἰραφιώτης applied to Dionysus (Homeric Hymns, xxxiv. 2; Porphyry, De abstinentia, iii. 17; Dionysius, Perieg. 576; Etymologicum Magnum, p. 371. 57) is etymologically equivalent to the Sanscrit varsabha, “a bull,” as I was informed by my lamented friend the late R. A. Neil of Pembroke College, Cambridge.

Euripides, Bacchae, 920 sqq., 1017; Nonnus, Dionys. vi. 197 sqq.

Plutarch, Isis et Osiris, 35; Athenaeus, xi. 51, p. 476 a.

Diodorus Siculus, iii. 64. 2, iv. 4. 2; Cornutus, Theologiae Graecae Compendium, 30.

Diodorus Siculus, iii. 64. 2; J. Tzetzes, Schol. on Lycophron, 209, 1236; Philostratus, Imagines, i. 14 (15).

Müller-Wieseler, Denkmäler der alten Kunst, ii. pl. xxxiii.; Daremberg et Saglio, Dictionnaire des Antiquités Grecques et Romaines, i. 619 sq., 631; W. H. Roscher, Lexikon d. griech. u. röm. Mythologie, i. 1149 sqq.; F. Imhoof-Blumer, “Coin-types of some Kilikian Cities,” Journal of Hellenic Studies, xviii. (1898) p. 165.

F. G. Welcker, Alte Denkmäler (Göttingen, 1849-1864), v. taf. 2.

Archaeologische Zeitung, ix. (1851) pl. xxxiii., with Gerhard's remarks, pp. 371-373.

Gazette Archéologique, v. (1879) pl. 3.

Pausanias, viii. 19. 2.

Plutarch, Quaestiones Graecae, 36; id., Isis et Osiris, 35.

J. Tzetzes, Schol. on Lycophron, 1236.

Nonnus, Dionys. vi. 205.

Firmicus Maternus, De errore profanarum religionum, 6.

Euripides, Bacchae, 735 sqq.; Scholiast on Aristophanes, Frogs, 357.

Hesychius, s. v. Ἔριφος ὁ Διόνυσος, on which there is a marginal gloss ὁ μικρὸς αἴξ, ὁ ἐν τῷ ἔαρι φαινόμενος, ἤγουν ὁ πρώϊμος; Stephanus Byzantius, s. v. Ἀκρώρεια.

Pausanias, ii. 35. 1; Scholiast on Aristophanes, Acharn. 146; Etymologicum Magnum, s. v. Ἀπατούρια, p. 118. 54 sqq.; Suidas, s. vv. Ἀπατούρια and μελαναίγιδα Διόνυσον; Nonnus, Dionys. xxvii. 302. Compare Conon, Narrat. 39, where for Μελανθίδῃ we should perhaps read Μελαναίγιδι.

Pausanias, ii. 13. 6. On their return from Troy the Greeks are said to have found goats and an image of Dionysus in a cave of Euboea (Pausanias, i. 23. 1).

Apollodorus, Bibliotheca, iii. 4. 3.

Ovid, Metam. v. 329; Antoninus Liberalis, Transform. 28; Mythographi Vaticani, ed. G. H. Bode, i. 86, p. 29.

Arnobius, Adversus nationes, v. 19. Compare Suidas, s. v. αἰγίζειν. As fawns appear to have been also torn in pieces at the rites of Dionysus (Photius, Lexicon, s. v. νεβρίζειν; Harpocration, s. v. νεβρίζων), it is probable that the fawn was another of the god's embodiments. But of this there seems no direct evidence. Fawn-skins were worn both by the god and his worshippers (Cornutus, Theologiae Graecae Compendium, 30). Similarly the female Bacchanals wore goat-skins (Hesychius, s. v. τραγηφόροι).

Mr. Duncan, quoted by Commander R. C. Mayne, Four Years in British Columbia and Vancouver Island (London, 1862), pp. 284-288. The instrument which made the screeching sound was no doubt a bull-roarer, a flat piece of stick whirled at the end of a string so as to produce a droning or screaming note according to the speed of revolution. Such instruments are used by the Koskimo Indians of the same region at their cannibal and other rites. See Fr. Boas, “The Social Organization and the Secret Societies of the Kwakiutl Indians,” Report of the U.S. National Museum for 1895 (Washington, 1897), pp. 610, 611.

Fr. Boas, op. cit. pp. 437-443, 527 sq., 536, 537 sq., 579, 664; id., in “Fifth Report on the North-western Tribes of Canada,” Report of the British Association for 1889, pp. 54-56 (separate reprint); id., in “Sixth Report on the North-western Tribes of Canada,” Report of the British Association for 1890, pp. 62, 65 sq. (separate reprint). As to the rules observed after the eating of human flesh, see Taboo and the Perils of the Soul, pp. 188-190.

Fr. Boas, “The Social Organization and the Secret Societies of the Kwakiutl Indians,” Report of the U.S. National Museum for 1895 (Washington, 1897), pp. 649 sq., 658 sq.; id., in “Sixth Report on the North-western Tribes of Canada,” Report of the British Association for 1890, p. 51; (separate reprint); id., “Seventh Report on the North-western Tribes of Canada,” Report of the British Association for 1891, pp. 10 sq. (separate reprint); id., “Tenth Report on the North-western Tribes of Canada,” Report of the British Association for 1895, p. 58 (separate reprint).

G. M. Dawson, Report on the Queen Charlotte Islands, 1878 (Montreal, 1880), pp. 125 b, 128 b.

J. R. Swanton, Contributions to the Ethnology of the Haida (Leyden and New York, 1905), pp. 156, 160 sq., 170 sq., 181 (The Jesup North Pacific Expedition, Memoir of the American Museum of Natural History). For details as to the practice of these savage rites among the Indian coast tribes of British Columbia, see my Totemism and Exogamy (London, 1910), iii. pp. 501, 511 sq., 515 sq., 519, 521, 526, 535 sq., 537, 539 sq., 542 sq., 544, 545.

A. Leared, Morocco and the Moors (London, 1876), pp. 267-269. Compare Budgett Meakin, The Moors (London, 1902), pp. 331 sq. The same order of fanatics also exists and holds similar orgies in Algeria, especially at the town of Tlemcen. See E. Doutté, Les Aïssâoua à Tlemcen (Châlons-sur-Marne, 1900), p. 13.

Varro, Rerum rusticarum, i. 2. 19; Virgil, Georg. ii. 376-381, with the comments of Servius on the passage and on Aen. iii. 118; Ovid, Fasti, i. 353 sqq.; id., Metamorph. xv. 114 sq.; Cornutus, Theologiae Graecae Compendium, 30.

Euripides, Bacchae, 138 sq.: ἀγρεύων αἷμα τραγοκτόνον, ὠμοφάγον χάριν.

Schol. on Aristophanes, Frogs, 357.

Hera αἰγοφάγος at Sparta, Pausanias, iii. 15. 9; Hesychius, s. v. αἰγοφάγος (compare the representation of Hera clad in a goat's skin, with the animal's head and horns over her head, Müller-Wieseler, Denkmäler der alten Kunst, i. No. 229 b; and the similar representation of the Lanuvinian Juno, W. H. Roscher, Lexikon d. griech. u. röm. Mythologie, ii. 605 sqq.); Zeus αἰγοφάγος, Etymologicum Magnum, s. v. αἰγοφάγος, p. 27. 52 (compare Scholiast on Oppianus, Halieut. iii. 10; L. Stephani, in Compte-Rendu de la Commission Impériale Archéologique pour l'année 1869 (St. Petersburg, 1870), pp. 16-18); Apollo ὀψοφάγος at Elis, Athenaeus, viii. 36, p. 346 b; Artemis καπροφάγος in Samos, Hesychius, s. v. καπροφάγος; compare id., s. v. κριοφάγος. Divine titles derived from killing animals are probably to be similarly explained, as Dionysus αἰγόβολος (Pausanias, ix. 8. 2); Rhea or Hecate κυνοσφαγής (J. Tzetzes, Scholia on Lycophron, 77); Apollo λυκοκτόνος (Sophocles, Electra, 6); Apollo σαυροκτόνος (Pliny, Nat. Hist. xxxiv. 70).

100

See below, vol. ii. pp. 184, 194, 196, 197 sq., 233.

101

Porphyry, De abstinentia, ii. 55.

102

Pausanias, ix. 8. 2.

103

See The Dying God, pp. 163 sq.

104

Adonis, Attis, Osiris, Second Edition, pp. 332 sq.

105

Apollodorus, Bibliotheca, iii. 5. 1.

106

The Magic Art and the Evolution of Kings, i. 344, 345, 346, 352, 354, 366 sq.

107

Apollodorus, Bibliotheca, iii. 5. 1.

108

Herodotus, vii. 197; Apollodorus, Bibliotheca, i. 9. 1 sq.; Scholiast on Aristophanes, Clouds, 257; J. Tzetzes, Schol. on Lycophron, 21; Hyginus, Fabulae, 1-5. See The Dying God, pp. 161-163.

109

Clemens Romanus, Recognitiones, x. 24 (Migne's Patrologia Graeca, i. col. 1434).

110

Euripides, Bacchae, 43 sqq., 1043 sqq.; Theocritus, Idyl. xxvi.; Pausanias, ii. 2. 7. Strictly speaking, the murder of Pentheus is said to have been perpetrated not at Thebes, of which he was king, but on Mount Cithaeron.

111

See Mr. R. M. Dawkins, “The Modern Carnival in Thrace and the Cult of Dionysus,” Journal of Hellenic Studies, xxvi. (1906) pp. 191-206. Mr. Dawkins describes the ceremonies partly from his own observation, partly from an account of them published by Mr. G. M. Vizyenos in a Greek periodical Θρακικὴ Ἐπετηρίς, of which only one number was published at Athens in 1897. From his personal observations Mr. Dawkins was able to confirm the accuracy of Mr. Vizyenos's account.

112

Adonis, Attis, Osiris, Second Edition, pp. 333 sq.

113

Strabo, vii. frag. 48; Stephanus Byzantius, s. v. Βιζύη.

114

R. M. Dawkins, op. cit. p. 192.

115

R. M. Dawkins, “The Modern Carnival in Thrace and the Cult of Dionysus,” Journal of Hellenic Studies, xxvi. (1906) pp. 193-201.

116

R. M. Dawkins, op. cit. pp. 201 sq.

117

They have been clearly indicated by Mr. R. M. Dawkins, op. cit. pp. 203 sqq. Compare W. Ridgeway, The Origin of Tragedy (Cambridge, 1910), pp. 15 sqq., who fully recognises the connexion of the modern Thracian ceremonies with the ancient rites of Dionysus.

118

Lucian, Dialogi Deorum, ix. 2; Apollodorus, Bibliotheca, iii. 4. 4. According to the latter writer Dionysus was born in the sixth month.

119

As to such festivals of All Souls see Adonis, Attis, Osiris, Second Edition, pp. 301-318.

120

The passages of ancient authors which refer to the Anthesteria are collected by Professor Martin P. Nilsson, Studia de Dionysiis Atticis (Lund, 1900), pp. 148 sqq. As to the festival, which has been much discussed of late years, see August Mommsen, Heortologie (Leipsic, 1864), pp. 345 sqq.; id., Feste der Stadt Athen im Altertum (Leipsic, 1898), pp. 384 sqq.; G. F. Schoemann, Griechische Alterthümer4 (Berlin, 1902), ii. 516 sqq.; E. Rohde, Psyche3 (Tübingen and Leipsic, 1903), i. 236 sqq.; Martin P. Nilsson, op. cit. pp. 115 sqq.; P. Foucart, Le Culte de Dionysos en Attique (Paris, 1904), pp. 107 sqq.; Miss J. E. Harrison, Prolegomena to the Study of Greek Religion2 (Cambridge, 1908), pp. 32 sqq.; L. R. Farnell, The Cults of the Greek States, v. (Oxford, 1909) pp. 214 sqq. As to the marriage of Dionysus to the Queen of Athens, see The Magic Art and the Evolution of Kings, i. 136 sq.

121

By Professor U. von Wilamowitz-Moellendorff, Aristoteles und Athen (Berlin, 1893), ii. 42; and afterwards by Miss J. E. Harrison, Prolegomena to the Study of Greek Religion,2 p. 536.

122

The Dying God, p. 71.

123

Plutarch, Conjugalia Praecepta, 42.

124

Miss J. E. Harrison, Mythology and Monuments of Ancient Athens (London, 1890), pp. 166 sq.

125

Aristotle, Constitution of Athens, 3. As to the situation of the Prytaneum see my note on Pausanias, i. 18. 3 (vol. ii. p. 172).

126

August Mommsen, Heortologie, pp. 371 sqq.; id., Feste der Stadt Athen im Altertum, pp. 398 sqq.; P. Foucart, Le Culte de Dionysos en Attique, pp. 138 sqq.

127

Demosthenes, Contra Neaer. 73, pp. 1369 sq.; Julius Pollux, viii. 108; Etymologicum Magnum, p. 227, s. v. γεραῖραι; Hesychius, s. v. γεραραί.

128

Chr. A. Lobeck, Aglaophamus, p. 505.

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