Queen to Dionysus in the Flowery Month (Anthesterion) of spring.[1] For Dionysus, as we shall see later on, was essentially a god of vegetation, and the Queen at Athens was a purely religious or priestly functionary.[2] Therefore at their annual marriage in spring he can hardly have been anything but a King, and she a Queen, of May. The women who attended the Queen at the marriage ceremony would correspond to the bridesmaids who wait on the May-queen.[3] Again, the story, dear to poets and artists, of the forsaken and sleeping Ariadne waked and wedded by Dionysus, resembles so closely the little drama acted by French peasants of the Alps on May Day[4] that, considering the character of Dionysus as a god of vegetation, we can hardly help regarding it as the description of a spring ceremony corresponding to the French one. In point of fact the marriage of Dionysus and Ariadne is believed by Preller to have been acted every spring in Crete.[5] His evidence, indeed, is inconclusive, but the view itself is probable. If I am right in instituting the comparison, the chief difference between the French and the Greek ceremonies must have been that in the former the sleeper was the forsaken bridegroom, in the latter the forsaken bride; and the group of stars in the sky, in which fancy saw Ariadne’s wedding-crown,[6] could only have been a translation to heaven of the garland worn by the Greek girl who played the Queen of May.
On the whole, alike from the analogy of modern
- ↑ Demosthenes, Neaer. § 73 sqq. p. 1369 sq.; Hesychius, svv. Διονύσον γάμος and γεραραί; Etymol. Magn. sv. γεραῖραι; Pollux, viii. 108; Aug. Mommsen, Heortologie, p. 357 sqq. Hermann, Gottesdienstliche Alterthümer,2 § 32. 15, § 58. 11 sqq.
- ↑ Above, p. 7.
- ↑ Above p. 94.
- ↑ Above, p. 95 sq.
- ↑ Preller, Griech. Mythol.3^ i. 559.
- ↑ Hyginus, Astronomica, i. 5.
