User:Paul August/Meilichios
Current text[edit]
As Zeus Meilichius or Meilichios, the Olympian of Greek mythology subsumed as an attributive epithet an earlier chthonic daimon, Meilichios, who was propitiated in Athens by archaic rituals, as Jane Ellen Harrison demonstrated in detail in Prolegomena to the Study of Greek Religion (1903). In the course of examining the archaic aspects of the Diasia festival, the greatest Athenian festival accorded Zeus, she showed that it had been superimposed upon an earlier propitiatory ceremony.
"Meilichios", the "Easy-to-be-entreated", the gracious, accessible one, was the euphemistic aspect of "Maimaktes, he who rages eager, panting and thirsting for blood." (Harrison, p. 17).[1]
Explicitly inscribed votive reliefs show that Meilichios was figured in the form of a serpent, who might be invoked as a kind of Ploutos, bringer of wealth. He had some of the avenging and fearful character of an Erynis, for Pausanias saw near the River Cephissus "an ancient altar of Zeus Meilichios; on it Theseus received purification from the descendants of Phytalos after he had slain among other robbers Sinis, who was related to himself". Meilichios' sacrifice was a holocaust, which was wholly consumed in fire and not shared by the votaries, "a dread renunciation to a dreadful power" (Harrison, p. 16), in nocturnal rites performed in an atmosphere of "chilly gloom" (Harrison), that was rendered in Greek as stygiotes.
Zeus tended to obscure the earlier figure he had supplanted. An Athenian of the fifth century would likely have conceived Zeus Meilichios as Zeus-Hades, Zeus "in his chthonic aspect".
- ^ In the Attic calendar, Maimakterion, the "raging" month, arrived in November–December.
- Harrison, Jane Ellen, (1903) 1991. Prolegomena to the Study of Greek Religion (Princeton: Princeton University Press), pp. 12–28.
Text added by AmarisMagic (talk · contribs)[edit]
- Copied from Zeus (with no sources given there):
- Athenians and Sicilians honored Zeus Meilichios ("kindly" or "honeyed") while other cities had Zeus Chthonios ("earthy"), Zeus Katachthonios ("under-the-earth") and Zeus Plousios ("wealth-bringing"). These deities might be represented as snakes or in human form in visual art, or, for emphasis as both together in one image. They also received offerings of black animal victims sacrificed into sunken pits, as did chthonic deities like Persephone and Demeter, and also the heroes at their tombs. Olympian gods, by contrast, usually received white victims sacrificed upon raised altars.
- No source:
- It should be noted that Zeus Chthonios, Zeus Katachthonios and Zeus Plousios are all epithets associated with Hades, not Zeus.
- Not supported by the cited source:
- Interestingly it is often mentioned that Zeus, Hades and Dionysus were all attributed to being the exact same god.
- Not exactly what the cited source says:
- Aidoneus - the full first name of Hades, is said to have been derived from an ancient word meaning 'father' - he abducted the maiden goddess Kore in the Homeric Hymn to Demeter:
- Unattributed translation:
- "The earth gaped open and Lord Hades, whom we will all meet, burst forth
- with his immortal horses onto the Nysian plain. Lord Hades, son of Cronus
- who is called by many. Begging for pity and fighting him off, she was
- dragged into his golden chariot. She screamed the shrill cry of a maenad, calling
- father Zeus, Zeus the highest and the best..."
- Paraphrased from cited source?:
- Being a tripartite deity Hades is also Zeus, doubling as being the Sky God or Zeus, Hades abducts his daughter and paramour Persephone.
- Copied from cited source with only minor changes:
- The taking of Kore by Hades is the act which allows the conception and birth of a second integrating force: Iacchos (Zagreus-Dionysus), also known as Liknites, the helpless infant form of that Deity who is the unifier of the dark underworld (chthonic) realm of Hades and the Olympian ("Shining") one of Zeus.
- Text not supported by cited text:
- The dual nature of Hades = Zeus is exemplified by the existence of Zeus Meilichios.[1]
- ^ Taylor-Perry, Rosemarie (2003). The God who Comes: Dionysian Mysteries Revisited. p. 4. ISBN 978-0-87586-213-2.
- Text not supported by cited text:
- Zeus Meilichios is mentioned as being an epithet not for Zeus, but rather for Hades.[1]
- ^ Eidinow, Esther (2014). The Oxford Companion to Classical Civilization. p. 354. ISBN 9780198706779.
- In cited source?
- In the Orphics, the gods were identified with certain animals, for Hades it was the snake.[1]
- ^ Graves, Robert (2000). The Greek Myths, Volume 1. ISBN 9780141959658.
- This contains the unattributed quote "Zeus is one of the few Greek gods who never appear attended by a snake. Asklepios, Hermes, Apollo, even Demeter and Athene have their snakes; Zeus never."
- Zeus is never mentioned as being associated with snakes, because Zeus is one of the few Greek gods who never appear attended by a snake. Asklepios, Hermes, Apollo, even Demeter and Athene have their snakes; Zeus never.[1]
- ^ Harrison, Jane Ellen (1922). Prolegomena to the Study of Greek Religion. pp. 18, 19. ISBN 978-0691015149.
- Also:
- Hades is often portrayed as a youth either holding or portrayed with snakes, and snakes themselves appear as an attribute to Hades. The fact that Hades is depicted as a snake is referencing to the story where Hades ravished Persephone is the guise of a snake, begetting upon her Zagreus.[1]
- ^ Bell, Malcolm (1981). Morgantina Studies, Volume I: The Terracottas. pp. 89, 90, 106, 107, 254. ISBN 9781400853243.
- In the oral tellings of the story, rather than the single written source, the ghost goddess Melinoe is said to have been conceived by Hades and Persephone, when they mated in the form of two snakes. Occasionally the result of Persephone's ravishment, is that she then goes on to give birth to twins, the gods Zagreus and Melinoe. Therefore should be mentioned that Zeus Meilichios is a different business to Zeus Olympios[1] and therefore means that Zeus Meilichios was not Zeus, but in fact Hades.
- ^ Ogden, Daniel (2010). A Companion to Greek Religion. p. 42. ISBN 9781444334173.
- Also:
- Snakes were regularly regarded as guardians of the Underworld or messengers between the Upper and Lower worlds because they lived in cracks and holes in the ground.
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References[edit]
- Cook, Arthur Bernard, Zeus: A Study in Ancient Religion, Volume II: Zeus God of the Dark Sky (Thunder and Lightning), Part II: Appendixes and Index, Cambridge University Press 1925. Internet Archive
- Harrison, Jane Ellen, Prolegomena to the Study of Greek Religion, second edition, Cambridge: Cambridge University Press, 1908. Internet Archive
To Do[edit]
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Ancient[edit]
Modern[edit]
Burkert[edit]
p. 200
- But the god who is mentioned most frequently is chthonic Zeus, the other Zeus, a subterranean counterpart to the sky father. The other Zeus, the Zeus of the dead20 may simply be another name for Hades; but nevertheless it is from him that the growth of the crops is expected. When sowing the seed the farmer prays to chthonic Zeus and pure Demeter21 and sacrifices 'for the fruits' are made to the 'chthonic Zeus and the chthonic Earth'.22 the oracle [cont.]
p. 201
- god of Lebadeia who imparts dreadful knowledge to all who descend to him, is called Nourisher, Zeus Trephonios or Zeus Trophonios.23 Finally, there was widespread worship of a subterranean Zeus who was invoked as the mild one, Meilichios, Milichios.24 In Athens the greatest Zeus festival, the Diasia, was held in his honour, whereas in Selinus a family would set up and worship its Meilichios in form of a stone stele. In Argos the setting up of an image of Zeus Meilichos signified purification after bloody civil war. The god is represented either as a paternal seated figure or simply as a snake; the fatherly figure signifies reconciliation with the dead, just as his name epitomizes the appeasing effect of the offerings to the dead.
Cook[edit]
Harrison[edit]
- Again Pausanias1 tells us that, after an internecine fray, the Argives took measures to purify themselves from the guilt of kindred blood, and one measure was that they set up an image of Zeus Melichios. Melichios, Easy-to-be-entreated, the Gentle, the Gracious One, is naturally the divinity of purification, but he is also naturally the other euphemistic face of Maimaktes, he who rages eager, panting and thirsting for blood. This Hesychius2 tells us in an instructive gloss. Maimaktes-Meilichios is double-faced like the Erinyes-Eumenides. Such undoubtedly would have been the explanation of the worship of Zeus Meilichios by any educated Greek of the fifth century B.C. with his monotheistic tendencies. Zeus he would have said is all in all, Zeus Meilichios is Zeus in his underworld aspecrt—Zeus-Hades.
Lalonde[edit]
Larson[edit]
The Oxford Companion to Classical Civilization[edit]
- Hades was not the recipient of cult ... But throughout the Greek world ...he received cult in his beneficial aspect as Pluton, often alongside his consort *Persephone. The couple were widely worshipped as Pluton and Kore ... Pluton is related to the Eleusinian cult figures Plutus and Eubouleus as well as to other friendly chthonians such as Zeus Meilichios and Zeus Eubouleus.
Parker[edit]
Simon[edit]
Taylor-Perry[edit]
- Hades, the abductor of Kore, also has a tripartite nature, which defines his archetype. As the underworld lord of the dead, Aidoneus — an applelation of Hades, which is derived from an ancient root meaning "father"10 — he abducted the maiden, as described in the Homeric Hymn to Demeter:
- The earth gaped open ...
- As Sky God, or Zeus, the tripartite Deity allows, even hallows, the abduction of his own daughter, who is also his paramour.12 The dual nature of Zeus as lord of the dead is exemplified by the appellation Zeus Mielichos, the sacred snake-god of the ancient Hellenes, who housed the spirits of departed ancestors.13
- FOOTNOTES
- CHAPTER ONE
- 10. Atthanassakis, Orphic Hymns 131 [p. 110]; Burkert, Greek Religion 159; Mallory, 26-27.
- 11. Hofmann, Ruck and Wasson, 69, lines 16.5-22.5
- 12. Campbell, ...Primitive... 101, 183-188; Kerenyi, 'Dionysos... 113-114.
- 13. Burkert, Greek Religion 159; Campbell, ...Occidental''... 8-27; Harrison, 20-51; Kerenyi, Dionysos... 119.
- 14 Burkert, ...Necans 222; Campbell, ...Occidental''... 264-274; Harrison, 35-40; Hofmann, Ruck and Wasson. 50, 98, 107, 119 FN 4; Kerenyi, Dionysos... 278 FN 21; Winkler and Zeitlin, 126-127.