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Published online by Cambridge University Press: 23 August 2011
Herodotos (ii, 52) gives us the following theory, which I quote in the charming translation of Mr. J. E. Powell:
And formerly the Pelasgians in all their sacrifices prayed unto The Gods. … but they gave none of them any name or surname; for they had not yet heard thereof. … But when a long time afterwards they learned from Egypt the names of all the gods except Dionysus, whose name they learned much later, they consulted the oracle at Dodona concerning the names. … And when the Pelasgians consulted the oracle at Dodona, asking if they should receive the names which came from the barbarians, the oracle answered that they should use them. And so from that time forward, when they sacrificed, they used the names of the gods. And the Greeks received them afterwards from the Pelasgians.
1 The earliest certain instance of the Panes is Ar., Eccl.1069. The supposed occurrences of the plural in Aeschylus and Sophokles rest on the evidence of scholia which strike me as not only uncertain in text but muddled and suspect in contents, see the notes respectively of Nauck (ed. 2) and Jebb-Pearson on Aesch.fgt.35 and Soph.fgt.136. Especially do I doubt the statement of schol.ps.-Eur., Rhes.36 that Aesch. distinguished two Pans, one the son of Kronos and one of Zeus. In itself the plurality is perfectly credible. Cf. Nilsson, GgR i2, p. 236.
2 See especially Z 311 (Athene rejects the petition of her Trojan priestess Theano), K 295 and many other passages (she at once hears and grants the prayer of Odysseus). For worship of a deity normally hostile who has shown his unfriendliness in the most marked way, see A 450–474 (Apollo graciously accepts the prayer of Chryses on behalf of the Achaians and is pleased with their hymn).
3 Verg., Aen. viii, 351–54.
4 Aesch., Eumen., 1 ff.
5 This of course does not exclude the possibility that the Achaians brought with them small portable sacred objects. Such things as the famous stone at Delphoi which was later (Hesiod, Theog. 497–500) shown as the identical object which Kronos swallowed by mistake for Zeus may for all we know have been imports of this kind. But being uninscribed and probably shapeless they would easily become unintelligible, retaining only a vague holiness.
6 A 37–8.
7 II 223–34.
8 Livy, viii, 9, 6.
9 I remain quite unconvinced by the attempts, although they do not lack learning nor ingenuity, to make Janus something else than a door or gate, e.g., to mention the last that I have seen, L. A. MacKay's argumentation that he is a moon-god (U. of Cal. Pubs, in Class. Phil. 15, 4, pp. 157–82).
10 Varro, de ling. Lat. v, 84, vii, 45, citing Ennius.
11 C. Koch, in Zeitschr. f. Religions- und Geistesgeschichte v (1953), 12 ff., adduces grave reasons for doubting Kretschmer's etymology, the only plausible one I have hitherto seen. I borrow several hints from his thoughtful article.
12 As cited by Varro, op. cit. v, 54.
13 Discussed, with his usual good sense and clear reasoning, by Lesky, Albin in Eranos xxii (1954), pp. 8–17Google Scholar, with references to the publications of the relevant texts.
14 First in the so-called Apollodoros, i, 39 ff., described by J. Schmidt (Roschers Lexikon, v, 1428, 4–7) as “eine zusammenhangende, wohl auf mehreren (alexandrinischen) Gedichten beruhende Darstellung mit neuen phantastischen Zügen,” but I think the fantastic details new only to us.
15 Fondation Hardt, Entretiens Tome I, p. 8 ff.
16 W. D. 220, 256 ff.; see the whole passage, 213–85.
17 Ibid., 276–80.
18 We now know that at least many of them are pre-Homeric by several centuries; the Linear B tablets give us with more or less certainty Zeus, Hera, Poseidon, Hermes, Ares (?), Paian, Dionysos, Artemis, Athene, Eleuthia (Eileithyia), the Winds, and sundry less familiar figures.
19 Theog. 1–104.
20 W. D. 11 ff.
21 W. D. 42–105; the rest of the story is in Theog. 521–616.
22 Works and Days 48, Theog. 550–51.
23 Theog. 563, οὐκ ἐδίδου μελίῃσι μένος πυρὸς ἀκαμάτοιο, “would not give the manna-ashes the might of unwearied fire,” a perfectly simple statement about which a marvellous amount of nonsense has been talked. Their wood was evidently used for the “male” firesticks which produce heat by rubbing or boring against the softer “female” sticks or planks.
24 W. D. 213–24.
25 Theog. 231–32.
26 W. D. 802–04.
27 Herod, vi, 85, γ2, δ.
28 W. D. 225–48.
29 W. D. 252 ff.
30 Examples in Pettazzoni, R., The All-knowing God (London 1956), pp. 120Google Scholar (Mitra-Varuna), 135 (Mithra), 221 (Odin), 310 (Ta Pedn, Negritos of the Malacca Peninsula), 386 (the Pawnee Tirawa), 405 (the Tarahumare moongoddess).
31 Ἐπιτρέποντες 872 ff.
32 Rudens 6 ff.
33 W. D. 267.
34 Pindar, P. iii, 29. For the common story, that a crow informed him, see Hes. fgt. 123 Rzach, Kallimachos fgt. 260, 55 ff. Pfeif., with his notes.
35 Hes., W. D. 300.
36 Ibid., 303.
37 Ibid., 309.
38 Ibid., 320.
39 Ibid., 322 ff.
40 Ibid., 333.
41 Ibid., 336.
42 Ibid., 376 ff.
43 Ibid., 416.
44 Ibid., 430.
45 Ibid., 465–66.
46 Ibid., 474, 483, 488.
47 Ibid., 504.
48 Ibid., 506 &c., 521.
49 Ibid., 565.
50 Ibid., 597, 614.
51 Ibid., 626.
52 Ibid., 638.
53 Ibid., 650 ff.
54 Ibid., 667–68.
55 Ibid., 695 ff.
56 Ibid., 724–26.
57 Ibid., 727–32.
58 Ibid., 733–34.
59 Ibid., 737–41.
60 Ibid., 748–49, 735–36, 742–43.
61 Ibid., 763–64.
62 Ibid., 765, 769.
63 Ibid., 771.
64 Ibid., 805; cf. above, p. 19 and n. 50.
65 Pindar, I. v, i. For most of these references I am indebted to Professor L. R. Palmer and to Mr. Chadwick, whose frequent letters have many times dispelled my ignorance of this obscure subject, and to whom I express warm thanks.
66 From letters, the contents of which Professor Palmer has given me generous permission to use. I would mention that all that is said concerning the Linear B tablets is subject to correction, seeing that not only individual interpretations but the very basis of the decipherment is under criticism, see Beattie, A. J. in J. H. S. lxxvi (1956), p. 1 ff.Google Scholar
67 The syllable -no- is written -na- in other tablets, as yet unpublished. For some reason, o occasionally occurs instead of a in these documents.
68 Aulus Gellius xiii, 23 (22), 2.
69 ΑΝΑΞ, ΑΝΑΣΣΑ und ΑΝΑΚΕΣ als Götternamen, unter besonderer Berücksichtigung der attischen Kulte (Acta Universitatis Upsaliensis 1955:10), Uppsala 1955.
70 Hemberg, op. cit., pp. 7–9.
71 Ibid., p. 9; he says that we find on observation of the later writers “den bei Homer gewonnenen Eindruck gewissermassen bestätigt,” but his examples show that this is true only gewissermassen.
72 Hemberg, op. cit., pp. 14–44.
73 Chapouthier, F., Les Dioscures au service d'une déesse, Paris, Boccard, 1935.Google Scholar
74 Γ 243–44; they were dead and buried before the end, if not the beginning, of the war.
75 Bengt Hemberg, Die Kabiren, Uppsala 1950.
76 Aristophanes, Frogs 847, and commentators there.
77 A 17, 122, 232.
78 A 74, 334.
79 I 96.
80 If, that is to say, Zemelo as an earth-goddess survives the criticism of Professor Calder in M.A.M. VII, p. xxix.
81 Hesiod, Theog. 223–25.
82 δ 81 ff.
83 ο 113 ff.
84 Ζ 212 ff.
85 See M. P. Nilsson, Grekisk religiositet p. 17 ff. = Greek Piety, p. 8 ff.
86 The phrase is from Ovid, Ibis 81, cf. Met. i, 173.
87 ν 356 ff.
88 E.g., Plat., Crat. 400 E, Prot. 358 A, and commentators there.
89 Plat., Crat. 400 D.
90 λ 252.