All this, however, does not explain why a deity of vegetation should appear in animal form. But the consideration of this point had better be deferred till we have discussed the character and attributes of Demeter. Meantime it remains to point out that in some places, instead of an animal, a human being was torn in pieces at the rites of Dionysus. This was the custom in Chios and Tenedos;[1] and at Potniae in Boeotia the tradition ran that it had been formerly the custom to sacrifice to the goat-smiting Dionysus a child, for whom a goat was afterwards substituted.[2] At Orchomenus the human victim was taken from the women of a certain family, called the Oleiae. At the annual festival the priest of Dionysus pursued these women with a drawn sword, and if he overtook one of them he had a right to slay her. This right was exercised as late as Plutarch’s time.[3] As the slain bull or goat represented the slain god, so, we may suppose, the human victim also represented him. It is possible, however, that a tradition of human sacrifice may sometimes have been a mere misinterpretation of a sacrificial ritual in which an animal victim was treated as a human being. For example, at Tenedos the new-born calf sacrificed to Dionysus was shod in buskins, and the mother cow was tended like a woman in child-bed.[4]
- ↑ Porphyry, De abstin. ii. 55.
- ↑ Pausanias, ix. 8, 2.
- ↑ Plutarch, Quaest. Gracc. 38.
- ↑ Aelian, Nat. An. xii. 34. Cp. W. Robertson Smith, Religion of the Semites, i. 286 sqq.
Kunst, i. No. 299 B); Apollo ὀψοφάγοσ at Elis, Athenaeus, 346 B; Artemis κατροφἀγος in Samos, Hesychius, s.v. κατροφάγος; cp. id., s.v. κριοφάγος Divine titles derived from killing animals are probably to be similarly explained, as Dionysus αἰγόβολος, Pausanias ix. 8, 2; Rhea or Hecate κυνοσφαγής, Tzetzes, Schol. in Lycophr. 77; Apollo λυκοκτόνος, Sophocles, Electra, 6; Apollo σαυροκτόνος, Pliny, Nat. Hist, xxxiv. 70.
