Hymn to Minerva, quoted by Ch. A. Lobeck, Aglaophamus, p. 561; Orphica, ed. E. Abel, p. 235.
60
Hyginus, Fabulae, 167.
61
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.
62
Firmicus Maternus, De errore profanarum religionum, 6.
63
Mythographi Vaticani, ed. G. H. Bode, iii. 12. 5, p. 246.
64
Plutarch, Consol. ad uxor. 10. Compare id., Isis et Osiris, 35; id., De E Delphico, 9; id., De esu carnium, i. 7.
65
Pausanias, ii. 31. 2 and 37. 5; Apollodorus, Bibliotheca, iii. 5. 3.
66
Pausanias, ii. 37. 5 sq.; Plutarch, Isis et Osiris, 35; id., Quaest. Conviv. iv. 6. 2.
67
Himerius, Orat. iii. 6, xiv. 7.
68
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.
69
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.
70
Euripides, Bacchae, 920 sqq., 1017; Nonnus, Dionys. vi. 197 sqq.
71
Plutarch, Isis et Osiris, 35; Athenaeus, xi. 51, p. 476 a.
72
Diodorus Siculus, iii. 64. 2, iv. 4. 2; Cornutus, Theologiae Graecae Compendium, 30.
73
Diodorus Siculus, iii. 64. 2; J. Tzetzes, Schol. on Lycophron, 209, 1236; Philostratus, Imagines, i. 14 (15).
74
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.
75
F. G. Welcker, Alte Denkmäler (Göttingen, 1849-1864), v. taf. 2.
76
Archaeologische Zeitung, ix. (1851) pl. xxxiii., with Gerhard's remarks, pp. 371-373.
77
Gazette Archéologique, v. (1879) pl. 3.
78
Pausanias, viii. 19. 2.
79
Plutarch, Quaestiones Graecae, 36; id., Isis et Osiris, 35.
80
J. Tzetzes, Schol. on Lycophron, 1236.
81
Nonnus, Dionys. vi. 205.
82
Firmicus Maternus, De errore profanarum religionum, 6.
83
Euripides, Bacchae, 735 sqq.; Scholiast on Aristophanes, Frogs, 357.
84
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.
85
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.
86
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).
87
Apollodorus, Bibliotheca, iii. 4. 3.
88
Ovid, Metam. v. 329; Antoninus Liberalis, Transform. 28; Mythographi Vaticani, ed. G. H. Bode, i. 86, p. 29.
89
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).
90
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.
91
Fr. Boas, op. cit. pp. 437-443, 527 sq., 536, 537 sq., 579, 664; id., in “Fifth Report on the North-western Tribes
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