Henry Shephard

To the origin of the cult of Dionysus

Philadelphia 2008

The argument presented in this study1 is concerning the new way to view origins of wine god Dionysus, solely relying not on the basis of religious and cultural constructions but also on the latest archaeological findings and data from the study of linguistic parallels. It will set good example on how mythological theme, originally confined to its own internal structure, while being de-semantized and reduced its ambiguity, begins to materialize in its external relations and connotations of logical ties. This study is not intended to be the final word on these topics but, rather, as a contribution based on the currently available evidences. In earliest pre-literate times proto-Thracians had an impact on the ancient mythology formation of vast number of western civilization nations, accelerating technological advances which lead to emergence of one of the earliest industrial wine-making centers. Wild grapes naturally grow widely in areas where the earliest centers of human civilization were emerged and since there were a few in numbers, cultivation of grapes had likely originated in several places independently2. First grape cultivation attempts had to meet certain conditions: situated within the zone of wild grapes natural habitat, meet specific climatic and weather conditions, had to have large fertile area for selection, prove emergence and use of certain words in linguistic system of given territory, indicating to the production and consumption of wine. Since what causes a plant to be noticed and cultivated is its religious value3 and because all of the plants that are in cultivation today were originally regarded as sacred plants, the key to such search would be the degree of religious and spiritual life of an ancient society with early differentiation of the deities, in which wine becomes a separate and important ritual component. If we stipulate the premise that the better winemaking is developed, the greater is the likelihood of inclusion in the pantheon a deity with special affinity to wine and wine-making, one should seek the territory where god of wine appeared for the first time. In this situation it is possible to assert with the defined confidence that the earliest religious belief associated specifically with wine was the cult of Dionysus4, commonly known in archaic Aegean world and Balkans. However, according to Herodotus5 and other ancient Greek writers6, demigod Dionysus was of Thracian origin7, being the son of the god Zeus and earthly woman Semele. Various written ancient Greek documents tell a story of the legendary mythical demigod 8 but at the same time in the image of Dionysus one can see traces of a real historical figure. Several explanations have been put forward to explain the origin of this god and the meaning of his name. Russian prominent linguist Vadim Tsymbursky proposed interpretation of the name Dionysus on the basis

English version from original publication: 2010: , // : , (.), 2010, 297 310 (ISBN 978-5-7017-1653-5). 2 McGovern 2003: P. McGovern, Ancient Wine: The Search for the Origins of Viniculture, Princeton University Press (Princeton 2003), 152-171. 3 A.G.Haudricourt & L.Hdin, Lhomme et les plantes cultives, Paris, 1946, p.90. In: M.Eliade. The Secred & Profane: The Nature of Religion, 1956, 149- 150. 4 Hesiod, Works and Days, 609; Euripides, Bacchae, 535, 650, 705-10, 770; Diodorus Siculus, Library of History 4.2.3; Nonnus, Dionysiaca 12.330;12.394; Aelian, Historical Miscellany 3. 41 5 Herodotus, History, 2:49, 52, 143-146. 6 Euripides, Bacchae230ff,350ff; Apollodorus, The Library 2.191; Suidas "Saboi"(Harpocration s.v., quoting Demosthenes 18.260. 7 Herodotus, Histories 5. 7; Diodorus Siculus, Library of History, 4.81.1; Hesychii Alexandrini Lexicon, ed. K. Latte; Codex Venetus Graec. 851, formerly Marcianus Graec, 622. 8 Herodotus, Histories 2. 52; Hyginus, Fabulae, 224.

of Thracian onomastics: "Our God, that is, a God of Middle Earth - between Earth and Sky9. Thus it is, in essence, some scholars see it as an expression of immortality10 worship. External attributes of the Dionysian cult such as the retinue of Dionysus - Silenus, who taught him winemaking, Sileni (river demons), Satyrs (demons of forests and foothills), Maenads and especially its main attribute - sacred wand Thyrsus 11 point at the specific region - Lower Dniester (and this implication does not originate merely because of the semantic and phonetic attraction to the ancient river Dniester name Tyras/ ). During the prehistoric Neolithic Era, the Dniester River was the center of one of the most advanced civilizations on earth at the time. This area is recognized as a part of ancient Thracian world12 and corresponds to the natural habitat of wild grapes13 as well as all above mentioned criteria. In this situation, researchers have identified the early proto-Thracian group with a number of cultural and chronological formations of the late Chalcolithic and Early Bronze Age14 including Usatovo culture of the Lower Dniester River region, which actually has an archaeological foundation15. There is no doubt that cultivation of grapes in the area situated between the rivers Prut and Dniester dates as far as Aeneolithic/Chalcolithic age16. The most noteworthy evidence of winemaking early attempts is from given epoch - IV-III millennium B.C., since excavations of archaeological sites of that era found remnants of grape cultivation17. As during the period of Usatovo culture in the Lower Dniester and in its predecessor Bug-Dniester and Cucuteni-Trypillian cultures in Northwestern Black Sea region, there are some macrobotanical grape evidences of the cultivation of grapes18. Therefore in the Early Trypillian settlements in Ruseshty - Noi (New Ruseshty) were attested grape seeds. However, they are the forms of grape varieties that have underwent domestication and were deliberately planted around dwellings. The appearance of the Usatovo type monuments in the Northwestern region of Black Sea is associated with the westbound arrival of tribes of the Yamna/Pit-Grave culture, and their increased activity, which resulted in gradually falling into decay of classical Cucuteni-Trypillian culture. During the same period in the Lower Dniester region first appeared amphorae and goblets of Early Bronze Age cultures from Volyn
9

2002: .. , . Colloquia classica et indogermanica III. , , 2002 10 Rohde 1890-1894, 257-272; Rohde 1925, 2: 27 ff. ; Hyginus, Fabulae 224; Eliade 1956: .Eliade, The Sacred & Profane: The Nature of Religion, (San Diego New York London: A Harvest/HBJ Book 1957), 101-150. 11 Euripides, Bacchae 705-10 expressed it in a word narthex; for the first time the word thyrsus witnessed in the Cratinus comedy "Dionysus -Alexander\" (430 BC. er.); Diodorus Siculus. The Library, Book 4-7, St. Petersburg, 2005, 299. 12 Morintz 1977: S.Morintz, Probleme privind originea tracilor in lumina cercetrilor arheologice, Revista de istorie 18. t. 30. (Bucureti 1977), 1465-1488; also see reference #8 - Eliade 1982, 170-171. 13 Markevich/ 1981: .., ( 1981) 193. 14 Eliade 1982: .Eliade, A History of Religious Ideas. The University of Chicago Press, (Chicago and London 1982). Vol. 2, 170-179. 15 Morintz S., Probleme privind originea tracilor in lumina cercetrilor arheologice, Revista de istorie 18. t. 30. (Bucureti 1977),1465-1488. 16 Janushevich, Markevich/ , 1969: .., .. , - , ( 1969),74-75. 17 Janushevish/ 1976: .. , - (Cultivated Plants of South-West of the USSR in paleobotanical research) ( 1976),143 . 18 Markevich / 1981: .. , ( 1981) 136.

region and Carpathian Mountains, whose corded ornamentation influenced culture of ornamental motifs of the Usatovo archaeological culture19. Large kitchen and dining Usatovo-type vessels decorated with ornaments of triangles, embellished with imprints of cords or painted with an oblique grid may well be associated with the use and storage of wine. It should be noted that Usatovo-type amphorae and goblets significantly differ typologically with the ceramics of the preceding phases of the Early and Middle Cucuteni-Trypillian culture located between the lower areas of Prut and Dniester rivers20. Later, during the Late Bronze Age (XIII-XII centuries BC) after a certain period of time in Northwestern Black Sea region began developing this amphorae type utensils like pots, the leading origins from which is the Early Hallstatt cultures of the Middle and Lower Danube21. The height of pots ranges from 30 to 90 cm22 with volumes up to tens of liters. It is quite possible that this type of cookware extensively used for making and storing wine. In addition, in the Late Bronze Age develops a new type of cookware such as large size pithos (/) shaped pottery often buried to the neck unto the ground23. Fragments of such large pots and pithos shaped vessels were found in the excavation of eponymous Tudora and other settlements in the Lower Dniester region24. In general, / type vessels with molded rollers ornamentation, as well as the other pottery are genetically closely related to the later Sabatinovka (Noua-SabatynovkaKoslodzheni) and Belozerka cultures of Northwestern Black Sea region25. Material remains suggest early signs of the emergence of the cult of wine in the Lower Dniester in Usatovo archaeological material. Due to the fact that during the Chalcolithic and Early Bronze Age in ancient pastoralist society prevailed meat food, raw materials such as animal hide were in abundance. Surpluses of animal hide were not only subject to export but were also used for storage and transportation of wine. It is clear, from the evidence, the remnants of leather products, including bags and even wineskins found in the inventory of burial barrows of Yamna /Pit-Grave culture in the Lower Dniester region26. It is most likely evidenced here the wine-making origin, as its earliest cult was centered there. The integration of textual and archaeological data has led to fruitful results to the knowledge that in the early manufacture of the wine initially were used leather goatskin made vessels designed to make and store wine. These were called "zalmos by Thracians. Hence, the name Zalmoxis - deity of Celtic tribes in

19

Zbenovich/ 1974: . . , Late Trypillian tribes of North Black Sea region/ . ( 1974), 141-147. 20 Petrenco/ . 1989: . ., (50-125) . .., .., .., ... - . ( 1989) 110; 139 . 21 Vanchugov/ 1982: .., - . - . ( 1982) 50. 22 Ibid.:p45 23 Cherneacov/ 1984: ., - : . : ( ): ( 1984), 37-39. 24 Meliucova/ 1961: .. . 1958 . , ( 1961),113-134. 25 1985: ., - II . . . ( 1985), 146,151. 26 Subbotin/ 1980: .., ( ) - - ( 1980). 52-63.

Northwestern Black Sea region most likely originates from it. W.K.C.Guthrie identified him with authentic Thracian brothergod Dionysus27. It is quite possible, however, as archaeological evidences points out, that pithos () shaped storage jars with molded rollers ornamentation were brought with migration of the "Sea Peoples from Northern Black Sea area to Asia Minor28 which has yielded not only the various but the most continuous evidence from the Neolithic age to the twilight of classical civilization. The most representative evidence explored up to now is Sabatinovka type cookware (pithos () shaped jars) ornamented with molded rollers were found in the Troy horizon VII A-B (1300 - 1260 years B.C.)29. Along with such dishes archaeological materials of the Troy - VII horizon contain drinking cups made with two vertical loophandles, typical to the cultural block of Noua-Sabatinovka-Koslodzhen30 archaeological culture. Clearly, as the discussion below indicates as well, the reevaluation of these notions is needed. Almost simultaneously in the Bronze Age civilizations of Greece around the Aegean Sea a similar type of pottery in the form of large vessels for storing liquid and bulk products have come to light as CretanMycenaeans called them a-po-re-we. Although actual term amphora became known much later - since IX century B.C. (Greek ; Ugaritic qtn). We can point to some verbal forms, characteristic to the territory of the Lower Dniester with authentic ancient Mediterranean and Asia Minor parallels. For example, modern Romanian word cad (barrel) used in Lower Dniester region of Moldova to denote a container for the fermentation of wine, which some scholars see as phonetically similar to the ka-to-se (Mycenaean Linear B script)31 and to the Latin cadus32. Russian kadushka originates from the same root, likely before the separation of the Indo-European branches; in Lithuanian kede = barrel. The Greeks often called amphoras such barrels that would be called in archaic dialects . Round containers used in production of wine in the Lower Dniester called galeat (Rom.- bucket) provide a phonological parallel for the Greek /gauloi, Latin gaulus, Ugaritic galu , Akkadian gullatu33. The word vino/ - wine in Slavic language is similar to Romanian word of Lower Dniester vin, Mycenaean wo-i-no, Pylosian dialect we-je-we, Latin vinum, Ugaritic yna, Hittite wi--ya-na-a/wa--na-as, Luwian wintar / winiyanda, and Cretan dialect genitive foino, i.e.34.

27

Eliade 1971: Eliade, Mircea. Zalmoxis, The Vanishing God, The University of Chicago Press,(1972), vol.2; Orpheus and Greek Religion by W.K.C. Guthrie, 1952, 1993. 28 Cherneacov / 1984: ., - : . : ( ): ( 1984), 3442. 29 Blegen 1963: Carl Blegen, Troy and the Trojans. New York: Praeger, 174. 30 1984: ., - : . : ( ): ( 1984), 36-37, .1,3. 31 Brown 1969: J. Brown, The Mediterranean Vocabulary of the Vine. Vetus Testamentum, Vol. 19, Berkeley 1969, Fasc. 2, 146-170; Brown 1995: J. Brown, Israel and Hellas. The Mediterranean Vocabulary of the Vine, Walter de Gruyter Publishing, (Berlin-New York 1995), chapter 4, 149-168. 32 Mallory& Adams 2006: J. Mallory& D. Adams, The Oxford introduction to Proto-Indo-European and the ProtoIndo-European world, Oxford University Press (Oxford 2006), 262. 33 Mallory& Adams 2006: J. Mallory& D. Adams, The Oxford introduction to Proto-Indo-European and the ProtoIndo-European world, Oxford University Press (Oxford 2006), 158-159. 34 Brown 1969: J. Brown, The Mediterranean Vocabulary of the Vine. Vetus Testamentum, Vol. 19, Berkeley 1969, Fasc. 2, 146-170; Gorny 1997: R. Gorny, Viniculture and ancient Anatolia, Wine in the Hittite texts. In: The

In the Homeric period, the archaic Greek word (wine)35, the synonym for Proto-Indo-European *mdu (honey; mead)36 stands for strong intoxicating drink made from honey, product of honey fermentation - or drunken honey (honey wine) so-called hydromeli. In the beginning honey drink and grape wine were inseparable37 until the selection of wild grapes led to cultivation of varieties that produced higher sugar content, requiring no additional ingredients to create higher alcohol concentration in the fermented product. Other traces of this are to be found in the modern Romanian language, which has Thracian roots, words zeam ntr-un strugure (juice from grapes) is concordant with Knossos zo-a/zo broth38 (in the preparation of potions), /zeo of the classical Greek "boil" and /Zeus - "god". In ancient times in the process of making number of intoxicating beverages used to combine boiled juice, honey, herbs and goat cheese in goatskin leather bags tied to the neck called askos or korykos. Remains of such wine containers, as noted above, found in the Lower Dniester archaeological sites. If the goal is to understand past societies, the human factor needs to be part of the analysis. Even the seemingly natural process of fermentation to an average observer looks similar to boiling. This establishes the parallel between the deity of grapes Dionysus and Zeus39, viewed as an expression of this word, which to us is not unfounded. Both deities share similar epithets - Eleuther40, Sabazios and Melanegis. The close relationship between Thracian Dionysus - Sabazios and Zeus, a jointly worshiped cults in Crete41 is not limited to just name and mythological kinship but also manifests itself in particular Proto-Thracian symbolic attributes identified with the two symbols - bull and oak. In light of the present argument one should note that the above symbols were the leading semantic component in the process of building ancient temples - sanctuaries in the tumuli of the Lower Dniester42. Thus, the most famous Aeneolithic sacred burial structure consisting of oak logs placed into the ground in certain order was uncovered in the burial tomb of the tumulus near village Krasnoe (Grigoriopol County) in the Lower Dniester region. Oak logs, despite the abundance in the Dniester river area alluvial plains of other tree species, were specifically used to cover burial chambers in Usatovo and Late Yamna/Pit-Grave archaeological sites. Interestingly, though, in the cited Grigoriopol tumulus, in addition to the wooden cult structure, several stones with zoomorphic shape images so-called bucranion (stylized bull's head) were found, likely symbols of fertility43 and affiliated to cult of Dionysus. The Thracian language belongs to the Indo-European family of languages. Previously thought that together with the Phrygian and other extinct languages of the group, to belong to the Iranian branch of
Origins and Ancient History of Wine by P. McGovern, S. Fleming, S. Katz (London-New York 2000), part III, 11, 136-150. 35 Hesiod W.D. 572 36 4.746; 1.84.10 ab; Mallory&Adams 2006, 262; Brown 1995, 139. 37 Kernyi 1976: K.Kernyi & R.Manheim, Dionysos: Archetypal Image of Indestructible Life. Princeton University Press (Princeton 1996),42. 38 linear B clay tablet from Knossos KN Fh 343. 39 Bloedow 1991: E. Bloedow, Evidence for an Early Date for the Cult of Cretan Zeus, In: Kernos Vol. 4 (1991), 13977. 40 Plutarch, Sylmpos. vii. in fin.; Pindr, Ol. xii. 1; Strab, ix. p. 412; Tacitus, Ann. xv. 64. 41 linear B tablet KH Gh3 from Khania, Crete; Godart & Tzedakis 1991, 12949; Trzaskoma & Smith 2004, 448. 42 , 1987: .., .., . ( 1987). .31,1, 152. 43 Ibid.:p.79

Indo-European languages. Most likely the ancient Indo-Europeans (or one of branches) can be considered to be the candidate for the identity of the Corded Wire people of Yamna/Pit-Grave archaeological culture, which supports the view that these people inhabited in the III millennium BC modern Moldova, east of the modern Ukraine and southern area of Russia44. On the basis of the physical evidence it is likely that the Corded people came from somewhere north or east of the Black Sea. Tsymbursky in reply to Dechev put forward the earlier proposed argument of "pre-Indo-European linguistic substrate in the whole Baltic-Balkan zone where, in his opinion, the Indo-European Satem type languages were resulted in creolization between Indo-European and non-Indo-European language substrate45. That the elements of the common Germanic vocabulary and syntactical forms which do not seem to have Indo-European origin show Proto-Germanic to be the creole language: a contact language synthesis between Indo-European speakers and non-Indo-European substrate language used by the ancestors of speakers of the Proto-Germanic language. Hawkins argues that the proto-Germans (protoindogermanische Schicht) encountered non-Indo-European speaking people and borrowed many features from their language46. He hypothesizes that the first sound shift of Grimm's Law was the result of non-native speakers attempting to pronounce Indo-European sounds, and that they resorted to the closest sounds in their own language in their attempt to pronounce them. The culture and tribes from which the substrate material originated continues to be the subject of academic debate and study. Notable candidates for possible substrate culture(s) are the Erteblle culture, Funnelbeaker culture, Pitted Ware and Corded Ware culture. The Battle-axe people are the ancient culture identified by archaeologists and has been proposed to be candidates for the people who influenced Germanic speakers with their non-IndoEuropean speech. Alternatively, in the framework of the Kurgan hypothesis, the Battle-axe people may be seen as already "kurganized" culture built on the substrate of the earlier Funnelbeaker culture. Thracian place names borrows correspondent place names from the Baltic counterparts, and they are amply supplemented by archaeological schematics of Gimbutas school to certain Thracian semantic and morphological characteristics that distinguish these cases against dialectal reflexes of the same framework for other branches of the Indo-European language family. New insight on the pre-Germanic substrate hypothesis is offered by genetic genealogy. Among the majority of Indo-European population from the male line the genetic makeup is dominated by various subclades of the Y-chromosome haplogroup R, while the speakers of Germanic languages present with an exceptionally high percentage of haplogroups I1 and I2b, presumably used to prevail among the pre-IndoEuropean population of Europe. How to interpret these parsed linguistic facts? Do they give rise to hypothesis about Proto-Thracians moved in the historical time to the civilizations of Greece around the Aegean Sea and settled nearly all its major cities? Alternatively, are these given names to be regarded as drawn by early pre-Greek civilization around the Aegean Sea in the preliterate period of their history from their ancestors, the historic ProtoThracians?
44 45

London Quarterly Review X/2 1813; cf. Szemernyi 1999:12, footnote 6. 2003: . . . In: : . . 2003. ., 1; 1952: . . , 55-56. 46 John A. Hawkins (1990), Germanic Languages, in The Major Languages of Western Europe, Bernard Comrie, ed. (Routledge); Marlies Philippa et al. (a cura di), Etymologisch woordenboek van het Nederlands, Amsterdam University press, vol. 1, 2003.

Thus, the idea of Proto-Thracian homeland in the coastal zone of the Lower Dniester river could be strongly supported by the observation that in this ancestral home they borrowed names from the early Indo-European terminology, going back - with the Thracian rearrangement - to the characteristic terms of Indo-European cultural vocabulary, including the notions of a "sacred king", "libation priest", "horse", "ternary and quaternary, that correlated with the semantic complex hill/tumulus/mound - mountain forest - thunder-god. This hypothetical pre-Indo-European linguistic substrate is the source that influenced the Proto-Germanic language, and later the Upper High German and Old English, belongs to a very peculiar linguistic role in the whole Indo-European language family. We will revisit these issues, but now we will present the case of what we mean by that, defining the situation on the example of a word characteristic to the Dionysian cult - Thyrsus wand/stuff, the characteristic attribute of all characters of the Dionysian myth. Explication of the word Thyrsus directly affects the interpretation of the processes that occurred at that time on the northern coast of the Black Sea. Etymology (origin) of this word thyrs/yrs/yrs is based on its reference in the language which, to be believed, formed the Indo-European language group in a territory through which flowed river Tyras/ Dniester. This word means "giant, wizard, sorcerer, and ogre"47, preserved as a relic in Old High German (duris-es) and Old English (yrs), with an unclear etymology, and borrowed from pre-Indo-European language substrate of the northern Black Sea area. There has been, however, a good deal of other evidence available. Importantly, certain number of evidences shows that the Lower Dniester River was the cradle-area praised as legendary mythological Okeanos48 potamos ( ) regarded as country of giants peloros ()49, situated to the north of the Lower Danube River. For Diodorus Siculus and for others it is the Holy Land ( )50, for Hesiod and Homer - the Holy River ( )51. In other words bull-headed () Ocean52 belongs to the religious history of primitive times, seen as river flowing through the fertile land of Gaia (Terra)53, which produces everything, without seed and tilling, wheat, oats and grapevines54, egresses from the Carpathian Mountains55, flowing through the land of Agathyrsi ()56 (picti agathyrsi) where is the land and

47

Wentersdorf 1981: Wentersdorf Karl P., Speculum, Vol. 56, No. 3 (Jul., 1981), pp. 492-516; ./ Petrov V.P., Skify (In Ukrainian) Scythians (Kyiv 1968), 24, 115-117. 48 Homer. Iliad. XIV, v.193, 200-201,244,300-305. In: Homer. The Iliad with an English Translation by A.T. Murray, Cambridge, MA., Harvard University Press; London, William Heinemann, Ltd. 1924. 49 Hesiod, Theog. v. 159,731; Homer, Odyss. XI. 157-8; The Suda identifies Oceanus and Tethys as the parents of the two Kerkopes, whom Heracles also bested. 50 The earth.[1] [So called] from being a nurse [tiqh/nh] and one who rears. Homer [writes]: "Oceanus, the origin of the gods, and mother Tethys."[1] That is, wet nature and dry nature; A headland of Thrace. Crates [calls it] the large one.[1] And [someone else calls it?] an island near Okeanos, on which the Gorgons [live]; Diodorus Siculus, Lib. III.56; Pindar, Olympian Ode 2. 70 ff (trans. Conway); Posidonius fragm. 69 in Fragm. Hist. gr. III. 282; Dionysius, Orb. Descr. 7; Homer, Odyssey. XII. 1 ff; Homer, Iliad, XIV, v.308, XVIII, v. 541 seqq; Aristophanes, Clouds 264 ff (trans. O'Neill). 51 Hesiod. Works and Days, v.564-570; Hesiod. Theogony,v.787 ff; Homer. Iliad, XIV, v.308, XVIII. v.402; Odyss. XI. 21. 639; XII. 1; Quintus Smyrnaeus, Fall of Troy 2. 115 ff , 12. 159 ff: 52 Euripides, Orestes E. P. Coleridge, Ed., v.1375. 53 Homer. Iliad. XIV.193,200-201; Hesiod. Theog. v.159, 517-8; Diod. Siculus, lib III. 60. 54 Homer. Odyss. IX. 109; Homer. Iliad, XVIII. 540-550 seqq; Hesiod. Works and Days, v. 169; Diodorus Sicilus, II. 47; Chronicon Dubnicense, Ed. Florianus, c. 28 55 Aeschylus. Prometheus Bound, v. 284, fragm.73. 56 Postumius Rufus Festus Avienus, Descriptio orbis terrae, v. 455; The Thracians 700 BC-AD 46 by Christopher Webber and Angus Mcbride,2001 ,p. 16; Ptolemy iii. 5. 17, 8. 1, &c.

city of the Cimmerians57, and splendid heroes who were fallen defending the walls of Troy58, country of the first deified ancient kings (/ )59, father of gods (theon genesis/ )60 and Pelasgians61. With Hesiodus though, the genealogy of these kings is reduced to Gaea, the blessed country near Oceanos potamos. Interestingly, though, there is substantially different semantic development of the same base root observed in the parallel: a giant Thyrs in form of - Tr na ng62 The land of perpetual youth, a realm in the Celtic mythology, indicating the source of unity of the IndoEuropean mythological tradition. In preliterate times, by the time of Homer, word Thyrsus and its original meaning was nearly lost. However he gives us the (pre)- or (non)- Greek substitute word - Aigaion (A)63, using folk etymology and interpreted it as "stronger than others, while others just equate it with giant"64. Radermacher considered him to be a pre-Greek deity65, and that confirmed by the archaeological findings given to your attention below. The other evidence for legendary human existence with such name related to the findings in the Lower Dniester region is the inscription in Linear B script translated as ti-ri-se-roe/Thiris-eroe - "Thyrsus - hero ancestor"66 - a generic Mycenaean clan ancestral deity, Cultural Hero found in the same palatial Linear B tablets of the Late Minoan LM and Late Helladic LH periods, where it appeared alongside with Dionysus and Zeus67. After all, as appear to be reinvention in later classical Greece - word Dionysus at the Mycenaean period may has been denoted merely as one of the gods of fertility, which could be inherent to his image in the pre-historical stage of its genesis. Confirmation of this could be found in the legendary remaining of Troy (Troy-VI horizon) in Asia Minor, which Mycenaean stratum contain the curious inscription68 Patori Turi (pa-to-ri Tu-ri) - the father Tyris, as described by the Cambridge Classics researcher A. Sayce69. There is one suggestive piece of evidence favoring the identification of these forms. The Mesopotamian bird matron goddess Siris/Sirish70 (known in Akkadian as goddess Ninkasi), who was semantically associated with intoxicating beverages, being the goddess of beer, shows suggestive phonological

57
58

Homer, Odyssey, XI. 13; also in Strabo.Geography.Chapter I.7-8, 13-14. Hesiodus, Works And Days, v. 171. 59 Homer, Iliad, XIV.v.193,199-205,244ff,300-305; Aeschylus, Prometheus Bound, v. 347 seqq; Diodorus Siculus, lib.III. 60; Fragm Hist. Gr. III. 567.14; Hesiodus, Theog. v. 509-510; Pherekydes. Syr.Fr.2.D;. 60 Plutarch. The Face in the Moon, Elegy and Iambus, Volume II, J. M. Edmonds, Ed., Crates, 2.15.3; Homer, Iliad, XIV, v. 193,200-201, 244; Orphic Hymn 83 to Oceanus (trans. Taylor); Plato.Theaetetus, 180d; Nonnus. Dionysiaca, 23. 236 ff. 61 Hesiodus, Theog. v. 517-8; Diod. Siculus, lib III. 60; Strabo. Geogr. I. 3. 4. 62 There with wild honey drip the forest trees; The stores of wine and mead shall never fail. Celtic Myths and Legends, by T. W. Rolletson (Senate, 1994). 63 Fowler 1988: R. L. Fowler , - in Early Greek Language and Myth, Phoenix, Vol. 42, No. 2, 95-113. 64 Lykillos of Tarrha in 1 Ap. Rhod. 1.1165d.; Gudemann :1907 Alfred Gudemann, Grundriss der Geschichte der Klassischen philologie, 85. 65 L. Radermacher, Mythos und Sage bei den Griechen (Munich etc. 1938) 266 ff. 66 Antonaccio C., The Thrice Hero and ancestor cult, In: Ancient Greece: from the Mycenaean palaces to the age of Homer by Sigrid Deger-Jalkotzy, Irene S. Lemos, Edinburgh Leventis Studies 3, 384; Douglas Young, Is Linear B Deciphered? * Arion, Vol. 4, No. 3 (Autumn, 1965), p.528. 67 Linear B tablet (Tn 316.5, PY 1204, Kn 02); Bennet Jr., The Olive Oil tablets of Pylos (Minos Suppl.2), Salamanca: Universidad de Salamanca, 43-4. 68 Hugo Schuchardt: ' Schlienmanns Discoveries,' pp. 334 -5. 69 Sayce 1932: A. H. Sayce, The Phrygian Hero Tyris //The Classical Review, Vol. 46, No. 1 (Feb., 1932) Cambridge University Press, p.11. 70 Fossey 1902: Charles Fossey, La Magie assyrienne (These) (Biblioth. de l E . des Hautes Et. Sect, des Sc. relig. Vol. XV), Paris, 1902 , 2., II R 51 b. 1-29 = ZK.

parallels, under the analysis proposed here, for base root Thyrs seems to be originated from proposed preIndo-European linguistic substrate. In the process of study of the Dionysus phenomenon became apparent that the word God and the associated concept underwent certain evolution. This Indo-European term classic Greeks had already lost in Mycenaean times, yet they retained some traces of it in the relic derivatives. Mycenaean word di-wonu-so-jo is a classic Greek reinvention that arose due to marginalization and subsequent obscurity of the old term, although originally was part of the theonym (name of god). As Tsymbursky perceptively noted and better than him no one would better articulate: "repression [of the concept of God], apparently in preMycenaean time a continuation from Indo-European base form deiwos to theos (), Mycenaean Greek te-o [Thracian - desa (s), disa (s)] may indicate a substantial change in the concept of divinity by the time when pre-Greeks resided in the Balkans, who, at some point of time have started to regard him not as an affective visual phenomenon, diva (Indo-European * dei- (to shine, shine, etc.; Vedic Sanskrit didy-ati , etc.)), but in the sense of inspiration, obsession, trends (qeov <Indo-European * dhwes-"breath, spirit"), that manifested itself, as shown in the analysis of the Homeric material by E. Dodds [2000], as zigzags of irrational human behavior, in an unpredictable, often absurd acts, excesses, "kidnapping of the mind", but also in enthusiastic fluxes of inner strength, in prophetic inner voices and so forth71. The very factor that led to a significant change in the concept of deity was the creation of a beverage that was capable not only of "stealing the mind", but to elicit prophetic inner voices (Silenus in fact prophesied72 only after consuming certain amount of intoxicating drinks). It appeared to be someone consolidated the social stratification through the creation of effective religious concept. This factor without doubt had to leave its mark on history in the form of certain material remains and linguistic relics. It is not coincidence, the strength of the utmost importance of the Mycenaean "Tiris-eroe" and Trojan " Patori Turi ", has been able to survive throughout merciless ravages of time. Upon consuming intoxicating beverages human being attempts to express his positive feelings. At first, this tendency manifested itself in the form of primitive singing with some primitive musical accompaniment. Later was developed another form of meta-language - oral rhyming (essentially repeating the primitive chords of the musical rhythm), expressed in the form of praises. Further, it is appropriate to note, albeit in passing, that scholars both earlier and later than Winterstein73 have advanced persuasive arguments that Dionysiac cult must in some way have been central to early dithyramb74. Dithyramb () the immanence and epithet of Dionysus75. Characteristic features of dithyrambic language from its vestiges in later literature can be traced back to their sources in Dionysiac cult76. It is clear from the remains of dithyrambic language as a whole that its characteristic features were associated with the traditional (Dionysiac) dithyrambic abandon: wine, musical instruments and riotous unconstraint. The early praises in preliterate times were purely musical. Presence of musical instruments in the archeological sites77, especially the earliest, such as in Olanesti that were suited for rhythmic
71

2002: .., , .7. In: Colloquia classica et indogermanica III. . 72 Aelian, F. H. iii. 18 ; Virgil. Edog. vi, 31, &c.; Cicero. Tuscul. i. 48. 73 Alfred Winterstein, Der Ursprungder Tragodie (Vienna 1925),103. 74 The Classical Journal 87, 105-24. 75 Euripide, Baschae, 527-29. 76 Mendelsohn 1992: Daniel Mendelsohn. In:The Classical Journal 87, 108. 77 2001: ., - ( 2001). .2, .3; .3, .5, .7,8.

accompaniment, is a proper illustration of presence of the signs of early Dionysian tradition in the area of Lower Dniester River. From the works of ancient poets78 in the scope of the dithyrambic vocabulary f Dionysian cult were used such figures of speech as , , 79 referring to death by stoning with subsequent dismemberment clearly proven by archaeological finds in Lower Dniester80River region. Another word used in these poetic works: 81 referred to as being hit by solid object, is intricately connected with the dithyramb as a literary form, as well as with both Dionysiac mythology and cult practices. These elements of worship were present in the Lower Dniester as indicated by the finds of pieces of stone axes, since the ritual killings were carried out to resemble a lightning strike, i.e., the thunder of Zeus. Importantly, the word God at that point of time denoted as being able to shine like lightning. These factors make the Thracian-Dionysian theme significant and definitely not apriori meaningless - but they also bring into focus questions about the criteria of credibility that are to be applied to such conjectures, as well as the interpretation of these parallels in cases where they could be interpreted as real isoglosses. The cultic Dionysiac dancers were given to wine drinking, vigorous dancing, boisterousness, and obscenity, and were likely to sung dithyramb in a state of emotional rapture and, characteristically, dancing in circular formation identified as ,turbasia82 [tyrbasia; surb, turb]. As one of the latest forms of the earliest choral hymn to Dionysus the returning movements of this dance resembles to its originally antistrophic character of dithyramb. From a phonological standpoint, there is reason to believe that modern fast-paced dance srba (one of the traditional dances preserved by descendants of Thracians - Moldovans, Romanians, Bulgarians, Macedonians, Ukrainians, Hungarians, and by Greeks) is the survival of this earliest dithyrambic dance and music. In an attempt of a certain historical reconstruction, we would like to point out to particular archaeological evidence from the excavations of burial mounds of Chalcolithic-Early Bronze Age period in the Lower Dniester River region. The image of the legendary king of Nysa (), Silenus could have been molded after the leader and high priest of Chalcolithic - Early Bronze Age burial excavated in 1980 in a tumulus near the village of Purcari83. Burial number 21 is the base for the 1st, the original mound of this tumulus 1, which was 5 meters in height and 60 meters in diameter84. Associated with the original mound of that tumulus, there were 2 accompanying overlapping burials from Usatovo culture ( 9, 30) that were characterized by smaller burial chambers and much less extravagance in burial inventory. Further additions to the mound were of Early Bronze Age Pit-Grave origin. The man, buried in grave 1, burial 21 near the village of Purcari had gigantic height, and judging by the unusually large skeleton, possessed uncommon physical strength. This immediately made this discovery to be the center of attention in that dig. According to anthropologists (S.Segeda, Ukraine), the height of that man was 2.15 m, which is rarely seen even in the modern men85.

78

R.Seaford,The Hyporchema of Pratinas, Maya 29-30(1977-1978),88,92. Arkhilokhos fr. 77B (= 120W); Kratinos fr. 187K (= 199 K-A); and Bakkhai, 1103. 80 2010: .., 3 .. , . 2010, .134 -138. 81 Pickard-Cambridge: Dithyramb, Tragedy and Comedy (Oxford, 1927, rev. 2/1962 by T.B.L. Webster), 1 59 82 Pollux, Onomasticon, iv, 104; Hesychius, see under tyrbasia 83 2005: .. , . : , ( 2005)., 87-96. 84 1990: . , - . ( 1990),63
79 85

the measurements made by Ukrainian anthropologist S.P.Segeda, Kiev

In the inventory of the burial were present all three insignia of power: (1) priesthood, signified by the find of a small and elegant vessel, decorated with complex ornamentation (for the detailed analysis of semantics of decoration of the vessel, see below) and eight ritual vessels refined shapes with symbolic ocher-colored painted and decorated with cord impressions were uncovered, (2) military authority, signified by the find of a bronze dagger and an ax, and (3) civil authority, signified by the find of carved wooden scepter (presumably oak-stuff), horn hoe and eleven flint composite liner sickle. Under the large vessel (amphora) was found the bronze awl, and the short knife with half-worn blade. In front of the skull were placed bronze chisels, adzes and other tools. All these items are ancient instruments of production, and their significance in the burial inventory as they point to the position of civil authority of the buried. Although the exact determination of their status is uncertain and awaits full reevaluation, there is one suggestive piece of evidence favoring the identification of these forms. Ritual accessories, laid under the amphora suggest a cult of a deity symbolized by the contents of the vessel. The shape and size of ritual vessels suggests that they could be used to perform religious ceremonies with use of wine. In this case the skeleton of goat (lamb?) was found directly in the burial chamber among the sacrificial vessels. It recalls obscure and ancient figure of Zagreus (Greek: ) as an emanation of archaic Dionysiac rites86, who was considered to be god of goats, which was torn and eaten in his honor. His oldest epithet - Melanaegis87, meaning "wearing skin of the black goat, and with this particular epithet, he appeared in Greece for the first time. To some extent, the ratio of funeral goods in this burial 21 (large amphorae pottery, the cup, painted amphora and the bones of sacrificial goat) and its semantics, serves as to be the prototype of constituent elements of the future Dionysian cult. Headwear of the buried was richly decorated with dense set of beads made of dozens of small bone fragments; while next to the skull found four rings made of silver. The total inventory is very impressive. In the burial denoted as 1/21 Purcari several hundred various finds were found as well, including six articles (tools) made of copper, and four ornaments made of silver, metals that were rare and expensive at that time in Europe. Of interest is the unusually large size of amphorae from the three major Usatovo culture burials 11, 21, 30 in the same Purcarian tumulus number1. Their height varies from 29 to 54 cm and the diameter of the widest part of the vessel ranges from 28 to 63 cm, which makes them stand out from the typical Usatovo ceramics, normally dominated by dishes of medium size, with the typical heights of the largest vessels not exceeding 17-27 cm88. The general context of this burial as having great cult-significance was supported by the thin-walled cup found near the scull, as well as special ceremonial vessel for certain rituals and ceremonies. Interestingly, though, there is also the fluidly painted ornaments and paintings, executed in dark brown and red pigment (ocher) on the miniature amphora from burial 1/21 (vessel #3)89. At the top of the lid of the vessel and the sides of amphorae were grab handles in the form of a stylized bull horns (bukranii), while the lid and the body of the vessel were decorated with
86

Linear B tablet PY Ea 75 PY Gn 431 sa ka re u, Linear B tablet PY An 218 da i ja ke re u (Mantero T. Radiographia di un dio. Dioniso, dio della vegetazione, kouros e paredros. Genes, 1975. P. 21 22 ). 87 Pausnius. i. 38. 8; ii. 35. 1; Aeschylus. Sept. 700.; Suida. s. v. Eleutheros, s. v. Apatouria; R idgeway 1966:W. Ridgeway, The origin of tragedy: with special reference to the Greek tragedians,75-76,83 . 88 . 1989: . ., (50-125) . .., .., .., ... - . ( 1989), 76. 89 1990: . , - . ( 1990),69, . 30.

meandering ornament in the background in form of crossed strips and wave-like shaped lines, allowing for the possible interpretation as the picture of river (Tyras/Dniester). This type of ornament is not coincidental here; however, it was painted only on this particular vessel. From the Aeneolithic/Chalcolithic age of the Northwestern Black Sea region rarely found funeral rites of such pomposity, as evident by the the grave itself, as well as by the associated with this particular sanctuary the cultic sacrificial pit - bothros () (cultic pit 1). It should be viewed together with the confirmed size of the funeral feast, and the number of animal sacrifices in honor of the buried. This important detail supports our hypothesis, since Dionysus is regarded as the god of feasting. Just within the sacrificial burial complex found bones from fifteen sheep, two oxen and three deer. In fact, unusual and rich collection of artifacts uncovered in one grave, ancient burial mound and the extensive (about 2 meter height) stone wall (cromlech/dolmen) of the tomb chamber, well underscore the high social status of the buried, given the amount of labor would take to construct the barrow complex, and the expense of such funeral. It should be noted that the mounds of Usatovo culture, studied in 1980 near village of Purcari, were compact burial complex consisting of 5 burial mounds, which in total contained 23 Late Cucuteni-Trypillian tombs, with fairly extensive inventory. These graves have also been linked with a set of complex places of worship with stone walls, bridge-like structures and shrines, filled with animal bones and pottery fragments. Against this background the burial number 1 /21 Purcari stands out by the virtues of the size of the burial chamber, complicated two-layer ceiling assembled of oak logs, and more than just rich set of burial items. Most importantly is the giant height of the buried. This burial complex, without a doubt, was built for member of the tribal elite or the priestly class of the Usatovo society. The burial inventory and uncovered details of burial rites convincingly demonstrate the presence of those elements, which in the future will become central to the cults associated with worship of Dionysus. A set of ritual objects and the obvious high social status of the buried in the Purcari mound can be, with a high degree of confidence, associated with the mythical character, which in the Classical era came to be known as Silenus, the mentor of Dionysus, from whom the god learned winemaking and to be known latter as Agathyrsus90. The whole history of socio-historical reconstruction repeatedly proves that various legendary characters often correspond to very much real, existing people. Theoretically, the deity whom the high priest of the Purcari tomb worshiped could be Sabazios, or rather his prehistoric prototype. Proto-Thracians and other tribes, known only by their archaeological names, as well as Indo-European peoples of the Chalcolithic-Early Bronze Age worship Sabazios in the form of bull or horned man. This worship is clearly traceable in the form of a bull cult specific to a number of Indo-European cultures far beyond the territory of the Lower Dniester River. Whether this cult was originally associated with purely pastoral-agricultural immortality character, later, with invention of wine (as originally mixture of several ingredients) as well as other trance-inducing techniques (like dance and music) developed into religious rituals correspondingly transformed into the elements of future Dionysian cult. It should be noted however, that the collective memory has difficulty to restrain "individual" events and "real" persons. In its operation, it relies on other than history structures: instead it uses categories rather than events, archetypes rather than historical figures. Historical person assimilates with its mythical model (hero, forefather etc.) and even with his mythological embodiment (such as the staff-thyrsus).
90

Herodotus. History, Book IV, 8-10.

Historical event integrates into the category of mythical action (the fight with the monster Grendel91, the clash with the Titans, etc.). Thyrsus (Agathyrsus) - as a historical person - survived in the memory of his progeny for two, at the most three generations, despite his remarkable nature, physical qualities and extraordinary abilities. Another important contributing factor was the pre-literate nature of their culture. The appearance of his name in the generated words for material objects with the intent of immortalization of him as a hero and a forefather in the languages of the ancient nations reflects the most important physical and social characteristics of this prehistoric hero. It should be noted that the word "magician" has come in Greek language and other European languages from the ancient proto-Indo Iranian language (and in fact Northern Black Sea does not contradict archaeologically the reconstruction of the origin of preHittite/Luwian in most recent pre-Anatolian period of their history as laying between the pre-Indo-Iranian and the pre-Indo-European family92). From the age of Athenian polis, the Greeks referred to Zoroastrians as this kind of tribes/peoples (ethnous), while later the word "magician" had lost its ethno-confessional tone, and came to meaning of any priest, astrologer and magician of non-Greek origin. In fact, in IndoEuropean languages exists base root word magh - tall, big, from which the Russian power, strength, help and I might (i.e. I am capable), and the English might, may, the German Macht, mogen (same meaning). The Persian word mogh - priest93 might have originated from the same common base root, and if so, then the derivation of the word "magician" is clear: a person having power to perform an action, who is able to do something, or, which is relevant, a man endowed with uncommon physical strength in general. Such man seemingly was buried in the mound 1/21 near Moldovian village Purcari. It is also would seem desirable to at least consider other supporting evidences. There are thus evidences that there was indeed at least a linguistic relationship between toponym Purcari, as area located at the very heart of Lower Dniester River area and some deciphered Bronze Age Aegean inscriptions. The earliest instances could be found in Mycenaean palatial Linear B tablets as follows: pu-ka-wo/purkawoi94 - fire igniter; fire-kindlers; keepers of the sacred fire; rowers;95 wearers of skins (/diphtherphoroi/); or upa-ra-ki- ri-ja96 and pu2-ra2-a-ke-re-u97 - translated as "faraway province; remote region/border; suburbs; outskirts 98 - outskirts of Pylos, named after migrant foreigners99. It is well known that in the lexicon of Akkad and Babylon there has been attested the phonetically similar and semantically related term parakku/ pa-rak-ki, BARA2-ME - Room of the gods, altar, Holy of Holies, platform for the holy

91

Facsimile (1882) of the 18th century autotypes of the cotton MS Vitellius A XV ; Breeden, David. The Adventures of Beowulf: an Adaptation from the Old English. 92 Gusmani 1968: R. Gusmani , Il lessico ittito. Napoli, 1968,p.79; .. . .,1993; In: .. - // , 2003, 3 93 Avestan mou-, Old Persian/Median magu-. 94 Linear B tablets: PY An 39 v.4; Fn 837; Fn 50; Olivier 1960, 114-119; , J.T. Killen, 1999. Some observations on the new Thebes tablets. Mycenaean Seminar in January 1999. BICS. London. University of Cambridge 2001, 437. 95 Palmer 1962: L. R. Palmer. Reviewed work(s): A propos d'un 'liste' de desservants de sanctuarie dans les documents en linaire B de Pylos by J. -P. Olivier, Gnomon, 34. Bd., H. 7 (Dec., 1962), pp. 707-711. 96 Linear B tablets: PY An 298.1, H3; PY Cn 45.4.5.6.7.11; 97 Linear B tablets: Nn 228.3. 98 Hajnal 1997: Ivo Hajnal , Sprachschichten des mykenischen Griechisch. Salamanca, 1997, 33; Lane 2008, 102106. 99 Nikoloudis 2006: S.Nikoloudis, The ra-wa-ke-ta, Ministerial Authority and Mycenaean Cultural Identity. Dissertation. The University of Texas at Austin (Austin 2006); Jean Louis Perpillou, (1968) p.209.

throne, throne base (cult dais)" 100(syn. ibratu - sanctuary in the open air101; also chieftain; or perhaps king; the first in rank; gods and goddesses who is dwelling within it;102 the great leader. Adaptation by the linguistic phonetic laws corresponds to the meaning of this word in Russian language translates as Great/Giant Chieftain 103. Was this is the wine-producing region in ancient times and was it semantically connected to religious activity with usage of wine? Judging by the some Mycenaean inscribed tablets this can be answered in the affirmative. Wo-no-wa-ti-si 104 - area of Oinoa () or Oine () carries meaning of "wine area"105. Word Oium/ Oem106 in later times (II-IV A.D.) also meant Sacred Land and points to the area between Lower Danube and Lower Dniester rivers107 was perceived by the Greeks as Okeanos [] pelore. This territory self identified by Proto-Thracians as /Perke108 - the holy land, the land of the sacred fire, and if you remove consonant - as a binder, you can see a clear semantic and phonetic attraction to Purca109, or Purcari - a derivative that miraculously survived in this place name. is the toponym that is also attested in Trojan coast of Thrace110, as there are well-known Thracian votives to the horsemen deity and formed as belonging to the Indo-European series of derivatives of the root *perkwo-,*perkwu, which meant hill (mound) rock, mountain forest, oak(!) or pine, as well as the storm god who dwells on the mountains (mounds), such as Dionysus, Zeus or Hittite god Tarhun.

100

Sayce 1901: . Sayce, The Religions of Ancient Egypt and Babylonia, Part 2, lecture 9, (1901). The Gifford Lectures (1900-1902) Oxford University, (Edinburgh 1903).; Kilmer 1963: A. Kilmer, Journal of Archaeology and Oriental Studies (JAOS), vol.83, 1963,p. 429: 274-75, 443: 152-55; Horowitz 1998, p.12. 101 George 1992: A. George, Babylonian Topographical Texts, BM 38602.col.iii (no.10), 1992, 369, 411; (Babylonian manuscript) BM 38602.col.iii (no.10)p.101-102; Tintir V 86; A.Kilmer, JAOS 83 429:274-75,443:15255. 102 Talbot 1870: H. Talbot, Journal of the Royal Asiatic Society of Great Britain and Ireland. Contributions towards of the Assyrian Language, Vol IV, Art.1, Part II, (London1870), p.47. 103 Talbot 1870: H. Talbot, Journal of the Royal Asiatic Society of Great Britain and Ireland. Contributions towards of the Assyrian Language, Vol IV, Art.1, Part II, (London1870), p.63; A Concise Dictionary of the Assyrian Language By William Muss-Arnolt vol.II Miqqu-Titurru (berlin-London-New York 1905), p.830. 104 Linear B tablets from Pylos PY Vn 48.6 Pylos Xb 1419, PY Xa 1419; Palmer, 1963, p.414; Kyriatsoulis , 1996. 105 Pylos Xb1519; Puhvel 1964: J. Puhvel, Eleuther and Oinoatis: Dionysiac Data from Mycenaean Greece. In: Mycenaean Studies, ed. Emmett L. Bennett Jr. University of Wisconsin Press (Madison 1964), p.168. 106 Oem: There are two demes in Attica, both with the neuter name Oem. Philochorus in his third book says that they were given this name because their territory had never been inhabited, but had been left deserted - for the ancients used the word oem to mean "deserted", according to Diodorus. This evidence particularly interested since this territory at that age was indeed uninhabited, settlements free or simply deserted, however contain remains of strictly sacred burials. 107 Homer, dyss. XI . 2 ff , 11-13, 18 ff: where is the land and city of the Cimmerians ; Strabo,Geography.1.1314 : the north extends to the furthest confines of Scythia,(Tartary ) (G.Bell&Sons, London.1903) 108 Stephani Byzantii Ethnica , by Margarethe Billerbeck (ed.). Vol. I: A-G. Berlin/New York: Walter de Gruyter, 2006 (Corpus Fontium Historiae Byzantinae 43/1), Pp. x, 64*-441 ; De Simone C. Etruskischer Literaturbericht: neuveroffentliche Inschriften 1970-1973//Glotta,53,1975, 152 109 2003: .. , * : . . ., 2003. 110 . II 835, XI 229, XV 547

Another name closely connected to the Proto-Thracians preserved by Greeks in a sense of the roughly analogous form Cretan Kouretes (/Pelasgians - wanderers, migrants111). Land of Kouretes/Curetes was marked with dedicated special script character (symbol) as early as the protowriting of Cretan Hieroglyphic Script112. Decipherment of Late Bronze Age pottery inscriptions from Crete revealed that frequently occurring in texts term thrice (Tri-) represents amplifying grammatical particle or adjective of quality, meaning - bigger, greater, utmost, and might had an original sense of meaning rather giant then just numerical three. Chalcolithic-Early Bronze Age tribes that dwelt north to Black Sea coast established relations with the distant Mediterranean kingdoms113, where the appearances of the earliest manifestations of this cult were attested. In a number of the cultural centers of the Aegean world, archaeologists excavated certain type of molded barbaric type pottery, foreign to Achaean in shape and character, belonged to the age proceeded to the fall of Mycenaean cities, which has attracted the attention of researchers114. Rutter was the first to pay serious attention to this type of pottery, foreign to the Mycenaean culture. He proposed possible center of its spread from broad geographic range: Danube, Asia Minor, Troy, North Italy, with strongest evidences to the Thracian Hallstatt, stretching from Balkans to the Dniester River115 and further east as far as the Bug River. These rough made jars, according to Rutter, has very close cultural and archaeological affinity to pottery belonged to the Noua-Sabatinovka-Koslodzhen archaeological culture facing the Black sea between the mouths of the Bug River and the Danube in present-day Romania, Moldavia, and southern Ukraine in the XIV-XII centuries BC. Chernyakov ascribed "barbaric type pottery from Achaean settlements and Troy to Sabatinovka culture116. Of great importance for this discussion are the remains of bronze weapons discovered during the excavation of the archaeological sites believed to be typologically similar to Mycenaean type117. Finds of spearheads and daggers of the Sabatinovka type have been recorded also in the eastern Mediterranean Sea - Crete, Knossos, and Cyprus118.

111

1967: . , . . ., . 1967. 112 Decipherment of the script BXXIX=B02 on the Phaistos Disk, were in place of the name of city used a symbol some scholars believe stands for (29-34-23-25 = KU - R. - TO - P2A) land of Kouretes (by Molchanov, 1980/1988). 113 2003: ., XVV . . ., . XI , 31 5 2003 , (-- 2003). Internet publication: http://annals.xlegio.ru/life/mobcm11.htm 114 Lewartowski 1989: K. Lewartowski, The Decline of the Mycenaean Civilization : An Archaeological Study of events in the Greek mainland, Archiwum Filologiczne 43, (Wrocaw 1989), 64 -182. 115 Rutter 1975: J.Rutter, Ceramic evidence for northern intruders in Southern Greece at the beginning of the Late Helladic III period. // American Journal of Archaeology. Boston 1975, vol. 79. In: .. II . . ., . . 2 (150), 2000, 275 -286. 116 1984: ., - : . : ( 1984), 3442. 117 Klochko 1993: V.I. Klochko, Weapons of the tribes of the Northern-Pontic zone in the 16TH-10TH centuries B.C. Baltic-Pontic studies, vol.1 (Poznan 1993),74-76 118 Sandars 1978: N.K. Sandars, The Sea People. Warriors of ancient Mediterraninean 1250-1150 B.C. (London 1978) Times and Hudson, 93-94; Klochko 1993, 129, fig.39.

Gindin referred to the irrefutable linguistic conformity of Homeric Troy with Proto-Thracians119. In particular, (in north-eastern Troy) derived from Thracian glosses: , , meaning "wine" <Indo-European * g'hel (H)-yo-/ * g'hl (H)-yo-, Greek new wine," Slavic "". The Early Bronze Age (III millennium BC) Thracian-Trojan antiquities in his view, along with the name itself - Troy () and Trojans () by etymological means (word base * Trous-), supporting that its very foundation served as the age-old symbol of Proto-Thracian ethnos, give in the end, the collective term , <* Traus-ik = Thracians. Gindin created image of Troy in ancient time as ProtoThrace120. This argument also represents considerable interest because admittedly king of Troy Trous/121 who named country on his behalf has phonological parallel to legendary Thyrsus (Agathyrsus). In the archaeological Troy VII horizon the seal with the Luwian hieroglyphs was found122. In conjunction with recent data the names of Priam () and the other Trojan heroes most likely have Luwian origins. Increasing number of scholars agreed that the ancient Trojans spoke some Luwian dialect, and it was the official language of the Homeric Troy. The multitude of contacts of Asia Minor Greeks who carried Hetto-Luwian religious heritage123, through the elements of Homer's "epic dictionary"124 has led to the situation when during assimilation of words125 from mythological figure of the Storm God126 by the Greek language, mythological references were reduced and the relationship with the central figure of the Hittite-Luwian pantheon was lost. Tsymbursky did not seen fundamental typological difference in the implied relationship between Anatolian Tarhu-, such as *tarhuwa, Greek and the Greek language term - 127, likens him to the carbon-copied into Latin bacchus, bacchor,-ari128. In Asia Minor version of Greek reflected the motif of heroic burial of deceased with transformation into being endowed with supernatural powers to the one of the gods or demigods (viz. Greek. 129), an interpretation based on the idea of overcoming death trough worship. Here is the distant refraction has taken place in the word of some chthonic properties and connections of the Thunder God from Asia Minor - Tarhunta or Tarhu130. Examination of all contexts given in the Thesaurus Linguae Graecae proves that always, without exception, denotes burial of the remains - mostly underground, with emphasis on accented filling of the grave mound/tumulus, sometimes with stone niche,

119

2003: ., -, , , 2003 3, 2. 120 , 1996: ., ., , .. 121 . ., 1991-92. 2 . .2. .528, . . ., 2001. 3 . .3. .434 122 Latacz 2004: J.Latacz. Troy and Homer. Oxford UP. 2004. P.69 123 Blmel 1926: R.Blmel, Homerisch // Glotta 15, 1926.S.78-84; Kretschmer 1939: P.Kretschmer. Die Stellung der lykischen Sprache //Glotta,28, 1939.S.104 ff. 124 , .VII,85, XVI, 456, 674. 125 such as taru-, taruili hero, taruilatar force, 126 the supreme deity of Hittite-Luwian Tarhunt or Tarhu and Lydian epithet of Zeus - (), Tarunt-Lydian hero Tarhon/ or (derived from Proto-Thracian base Thyrs 127 celebrate Bacchic feasts, "to be initiated into the Bacchic mysteries, actually imbued with Bacchus 128 2007: .. , -, , 2007, 1, 2 -21. 129 2002: . , . ., 2002., .176-178, 181. 130 Pugliese1954: Pugliese Carratelli G. //Archivio glottologico italiano, 39, 1954. P.79-82

similar to the one observed in the Purcari 1/21, the so-called grave of Thyrsus/Agathyrsus, as well as other burials from the Lower Dniester River region tumulies. Interestingly, though, in works of the ancient mythographer Gaius Julius Hyginus, Fabulae most clearly expressed name of the discoverer of wine - Cerasus131 Therasus (Thyrsus) - linguistically actual form shown by later attestations reflecting the same basis as in term Thyrsus. Semantics of it - horn, horned. Even Thyrsuss sacrificial vessels is molded in the shape of horned creature and contains images of the river which stands for the wine mixing with water of the sacred river after whom most likely the Dniester River was named. We would like to develop and supplement this conjecture by the following considerations at this point because, apparently, some linguistic evidences. It make sense to compare Greek word kraj132 meaning " horn that used for blowing, or by means to drink with it " with metaphorical meaning - "an offshoot of the river bed"; Mycenaean dialect forms keraa / keraha /, derivatives form keras-t j m. - "horned creature" is probably going back to the early base root of Thyrs, were the same word in origin. Geologically, it is proven that the Dniester River in ancient times before merging with the Black Sea was divided into two branches, which now are swampy marshes of the Dniester River estuary. The symbolical meaning of the Dionysian staff Thyrsus - both branches has double mythological sense as branches of the vine, and as an allegorical form of the river Tyras channels. Also, in the same etymological dictionary Greek word keraunj - thunder, thunder, lightning and terpi-kraunoj (s.v.), gcei-kraunoj -the one who throws lightning" (even in the epithet of Dionysos Sabazios one could see through a form of deity Zios - yielded the remains of Zeus ) or derivative keraun ... aj,-n ... thj 133- stone-lightning 'Zeus' - a verb - keraunomai,-w - struck by Zeuss lightning, all semantically related in the context of the present argument. Thyrsus, as we noted earlier, worshiped his father God of Thunder Zeus in the form of Sabazios. Only invention of wine gave him the path to enlightenment and secrets of unconsciousness led him to create a coherent religious system. Brought by small group of priests to the Aegean basin and Egypt with the waves of the Sea Peoples tursha, and described by Plato134 and Pythagoras, from Memphis priests and their mentor Amasis or Sonchis and Assyrian sage named Zarat135, the name of the founder of the Hermetic sciences - astrology, alchemy and all the ancient sciences - Hermes Trismegistus136. Proliferated throughout Europe by Knights Templars by the name Theut137 or Thoth Hermes - Thrice Great138 is the Purcarian born Agathyrsus, whos Emerald Tablet of the Lost Knowledge so desperately searched by many secret societies today. One can easily imagine that after nearly three thousand years from the time of the these events in the
131

Hyginus. Review by Wilfred E. Major of P.K. Marshall, Hyginus: Fabulae. Editio altera. 2002, CCLXXIV. Inventors and their inventions I.274; , , I.274. 132 Beekes 2009: Robert Beekes with the assistance of Lucien van Beek , Greek etymological dictionary, p.337. In: Leiden Indo-European Etymological Dictionary Series, #10. 133 P.Holm., Clem.; Redard Les noms grecs en thj, 55. 134 Plato, Philebus 18 b; Charmides ,156 d. 135 Clement of Alexandria, Stromata. I 69, 670, 1;Clementis Alexandrini. Stromata// Patrologiae cursus completes. Series Graeca. P., 1857. T.VIII. 136 L.R. Palmer, Interpretations, p. 263. In: Douglas Young ,Is Linear B Deciphered? Arion, Vol. 4, No. 3 (Autumn, 1965), p.528. 137 Plato, The Dialogues of Plato, vol. 4, transl. by B. Jowett, M.A. in Five Volumes (Oxford University Press, 1892), 274c-275b, p.391-491. 138 Etruscan - Turms, Uralic - En (Priest) (consonant with the Bible - Enoch and Aenzu from Kamyana Mohyla, Ukraine) Ossetian - Tutyr, West Semitic creator of script Taautos/Tauthos/ - Master of Arts and Sciences, an expert in all Crafts, Scribe of the Gods, and Keeper of The Book of Life.

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