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Eros the Child

Published online by Cambridge University Press:  27 October 2009

A. D. Nock
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Type
Review Article
Information
The Classical Review , Volume 38 , Issue 7-8 , November 1924 , pp. 152 - 155
Copyright
Copyright © The Classical Association 1924

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References

page 152 note 1 P. Berol. 7927 (saec. ii. A.D.); a revised text is given by Lavagnini, B., Eroticorum graecorum fragmenta papyracea, p. 21–Google Scholar.

page 152 note 2 Cf. Eubulus ap. Athenae. 562 C.

page 152 note 3 The use of this subject as a school exercise directly attested by Quintilian, Inst. Orat. II. 4. 26. A θέςις was a discussion of some general topic as εἰ γαμητέον (Hermog. prog, i., 50, Walz; Theon, i., p. 242, Walz), εἰ πολιτεύεται σοφός(Theon, p. 246), (p. 250),εἰ σφαιροειδὴς ὁ κόσμος (Hermogenes, p. 52).

page 153 note 1 Cf. Furtwängler, A., Kleine Schriften, I., p. 45Google Scholar; Riggauer, H., Zeitschrifl für Numismatik, VIII. (1881), p. 72 (Eryx, Segesta, Syracuse)Google Scholar.

page 153 note 2 Pausanias IX. 27. 1; cf. Kaibel, , Götting. Nachr. 1901, p. 506Google Scholar-.

page 153 note 3 Pending the appearance of Nilsson's Aberystwyth lectures (summarised by Rose, H. J., Year's Work, 1922–1923, p. 45Google Scholar-) cf. Glotz, , La Civilisation Égéenne, 1923, p. 292Google Scholar. For Zeus' annual birth cf. Antoninus Liberalis, ch. 19; for illustrations of a similar miraculous growing-up of a baby cf. Cornford, F. M., The Origin of Attic Comedy, p. 62Google Scholar-.

page 153 note 4 Boehlau, , Philol. LX. (1901), p. 321–Google Scholar.

page 153 note 5 Cf. Waser, O., P. W. VI. 534Google Scholar. Reitzenstein's suggestion of an Egyptian origin of the myth is purely hypothetical; furthermore, the frequency of its early representations in Asia Minor and the Pontus militates strongly against the theory. (So Förster, , Philol. LXXV. [1919], p. 143-Google Scholar; cf. the bronzes from Amisus [early fourth century] and Smyrna published by Wiegand, Th., Anatolian Studies, 1923, p. 405–Google Scholar, Plate XII., XIII. 3.)

page 153 note 6 Cf. Bethe, E., Rhein. Mus. LXII. (1907), p. 449Google Scholar. According to Timaeus ap. Athenae. 602 the practice came from Crete.

page 153 note 7 Cf. Fehrle, E., Die kultische Keuschheit im Altertum (R.G.V.V. VI.), p. 54–Google Scholar, and for examples of the belief from ancient magical texts A. Abt. Die Apologie des Apuleius (R.G.V.V. IV. 2), p. 37, 163, 167Google Scholar; Hopfner, Th., Griechischᾱgyptischer Offenbarungszauber, IGoogle Scholar. (Wessely, , Studien XXI., 1921), p. 235-Google Scholar; Griffith-Thompson, , Demotic Magical Papyrus (1904), p. 21, 51, 159. 165Google Scholar.

page 153 note 8 Cf. Frazer, J. G., G.B3. VI., p. 236Google Scholar.

page 154 note 1 I.G. XIV. 1449, 1462.

page 154 note 2 Cf. Fehrle, op.cit., p. 161-.

page 154 note 3 For the idea in the mystery religions cf. Dieterich, , Eine Mithrasliturgie, p. 121–Google Scholar.

page 154 note 4 Class. Rev. XXVIII. (1914), p. 36-.

page 154 note 5 For their significance cf. Usener, , Kleine Schriften, IV., p. 116–Google Scholar.

page 154 note 6 Housman, A. E., Class. Quart. IV. (1910), P.115Google Scholar.

page 154 note 7 Cf. Stuart, D. R., Class. Philol. VI. (1911), p. 302–CrossRefGoogle Scholar, and for another view, Bonner, ibid., p. 402-; also Samter's judicious summing up, Neue Jahrb. XXXV.(1915), p. 90-. Cf. Roscoe, J., The Banyankole, p. 132Google Scholar, for a further parallel.

page 154 note 8 Stephanus, Byz. s.v. Ἄγραι, describes the Lesser Mysteries as μίμημα τῶν περὶτὸν Διόνυσον; Firmicus Materaus, De err. prof, rel., ch. vi. (p. 16. 21, Ziegler), speaks of the Cretans as ‘ omnia per ordinem facientes quae puer mortuus aut fecit aut passus est’ (in their commemoration of the slaying of the infant Zeus); every year in Cyprus a youth simulated Ariadne's pangs of childbirth (Paeon Amathusius ap. Plut. Thes. 20); mumming in Dionysiac cults is familiar (cf. Macchioro, , Zagreus, p. 24)Google Scholar. On the principle cf Usener's brilliant paper, Heilige Handlung (reprinted Kleine Schriften, IV., p. 422-).

page 154 note 9 Pfuhl, Malerei und Zeichnung der Griechen, III, Abb. 688 (cf. II., p. 772); Pfuhl, III., Abb. 676 (cf. II., p. 837).

page 154 note 10 Furtwängler, , Antike Gemmen, Taf. LVII. 11Google Scholar (=Lippold, Gemmen, XXX. 5). For the λικνον, cf. Paroem. gr. I., p. 82.

page 154 note 11 Aristophanes may well have in mind the Hieros Gamos of Zeus Basileus and Hera Basileia at Argos (Cook, A. B., Ridgeway Essays, p. 213–)Google Scholar.

page 154 note 12 For this correspondence we may note that the members of a Philadelphian society of Erosworshippers called themselves Ἒρωτες (Premerstein, Keil-Von, Drifter Reisebericht [Wien. Denkschr. LVII. i.), p. 22, n. 19Google Scholar, Abb. 11), just as Bacchus' adorers called themselves βάκχοι (and cf. Usener, , Götternamen, p. 358–)Google Scholar.

page 155 note 1 For the Kabeirion cf. J. G. Frazer's brief description, Pausanias, V., p. 136-; for the vase, Winnefeld, H., Ath. Mitth. XIII. (1888Google Scholar) taf. ix. (reproduced in Roscher, II., p. 2538, Abb. 3; Pfuhl, op. cit., III., Abb. 613), and Kern's, O. discussion, Hermes, XXV. (1890), p. 3–Google Scholar. In view of the admittedly caricaturist intention of the Mitos, Krateia, Pratolaos group of figures it may perhaps be suggested that the act of the IIAIΣ is a parody of a drawing of water for one of the purifications so common in the cult.

page 155 note 2 Macrob. Sat. III. 8. 6, quoted with other texts by O. Kern, P. W. X. 1458.

page 155 note 3 X. 15, p. 470. For the plural cf. the designation of the Kabeiroi as Ἁνακτες παῖδες at Amphissa (Pausan. X. 38. 7).

page 155 note 4 The Ἁσκληπιὸς παῖς worshipped at Ladon in Thelpusa was given the epithet because of the story of his birth (Pausan. VIII. 25. 11; cf. Kaibel, Epigr. gr., 805a); παῖς is not the equivalent of παιδοτρόφος, pace Maass, Hermes XXV. (1890), p. 405. Hera was worshipped as irats because she presided over each stage of woman's life as παῖς, τελεία χήρα(so. Farnell, Cults, I., p.190-). So the child Artemis, adored by the children in an Ostian painting, figured and discussed by Dieterich in his Sommertag, is not parallel to Eros; she is rather an instance of the way in which a worshipper assimilated a deity to himself, for which I may be allowed to refer to my forthcoming paper in the Journal of Hellenic Studies. Nor are we here concerned with the princesses in Egypt who died in infancy and were worshipped as baby goddesses (Spiegelberg, , Archiv für Religionswissenschaft, XXI., p. 228)Google Scholar, or with the baby sun there worshipped at the winter solstice (Macrob. Sat I. 18. 10).