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Zagreus  

Radcliffe G. Edmonds III

The ancient lexica (Etymologicum Magnum, Photius, Hesychius, Suda) identify Zagreus as a poetic name for Dionysus in a chthonic aspect, χθόνιος Διόνυσος, and he is invoked along with Gē (Earth), in the early, lost epic Alkmaionis (fr. 3 Bernabé). Other early evidence identifies Zagreus as an underworld deity, Plouton or the son of Hades. In the Sisyphos (fr. 228 TrGF), he is the son of Hades, while the fragment from Aeschylus’s Aigyptioi identifies him as the savage Zeus of the deceased (fr. 5 TrGF, cp. Supp. 157). The name “Zagreus” here seems to be understood as the “mighty hunter” (ὁ μεγάλως ἀγρεύων in Etymologicum Gudianum) who snatches away mortals into the kingdom of the dead, hence the application of the euphemistic epithet of the lord of the dead, the “host of many,” πολυξενώτατος.In other sources, Zagreus is chthonic because of his mother, Persephone, queen of the underworld, a genealogy first attested in a fragment of the Hellenistic poet Callimachus (Aetia fr.

Article

Valeria Piano

As one of the most ancient Greek papyri ever found (it dates back to the second half of the 4th century bce), and given the length of its extant part, the Derveni papyrus effectively represents the oldest “book” of Europe. It was found at Derveni, near Thessaloniki, in 1962, close to the rich tomb of a knight belonging to the army of Philip II or Alexander the Great. The volumen had been placed on the funeral pyre along with other offerings, and thanks to the process of semi-carbonisation it underwent, the upper half of the roll was preserved, maintaining a good degree of readability. The papyrus contains a philosophical-religious text, mostly in the form of an allegorical commentary on a theo-cosmogonical poem attributed to Orpheus. The first columns expound a religious and ritual discourse that deals with issues related to sacrifices, souls, daimones, retribution, cosmic justice, and divination. In the commentary (cols. VII–XXVI), the Orphic hexameters are systematically quoted and interpreted in terms of natural philosophy of a Presocratic brand. The mythical narrative of the succession of the gods, as well as of the origin of the cosmos, is thus matched by a cosmological and physical account, which is equally related to the origin and the functioning of the universe, and is sustained by a theologised conception of nature.