Meilichios
In Greek mythology, Zeus Meilichius or Meilichios was an epithet of Zeus that incorporated characteristics of an earlier chthonic daimon named Meilichios. Meilichios was honored in Athens by archaic rituals. as detailed by Jane Ellen Harrison in her book 'Prolegomena to the Study of Greek Religion' (1903). Harrison explained that the Diasia festival, the greatest Athenian festival dedicated to Zeus, evolved from an older ceremony meant to appease Meilichios.
"Meilichios", the "Easy-to-be-entreated", the gracious, accessible one, was the Euphemism aspect of "Maimaktes, he who rages eager, panting and thirsting for blood." (Harrison, p. 17).[1]
Explicitly inscribed votive reliefs show that Meilichios was figured in the form of a serpent, who might be invoked as a kind of Ploutos, bringer of wealth. He had some of the avenging and fearful character of an Erynis, for Pausanias saw near the River Cephissus "an ancient altar of Zeus Meilichios; on it Theseus received purification from the descendants of Phytalos after he had slain among other robbers Sinis, who was related to himself". Meilichios' sacrifice was a holocaust, which was wholly consumed in fire and not shared by the votaries, "a dread renunciation to a dreadful power" (Harrison, p. 16), in nocturnal rites performed in an atmosphere of "chilly gloom" (Harrison), that was rendered in Greek as stygiotes.
While bearing the name 'Zeus', Zeus Olympios, the great king of the gods, noticeably differs from the Zeus Meilichios, a decidedly Chthonian character, often portrayed as a snake,[2] and as seen beforehand, they cannot be different manifestations of the same god,[3] in fact whenever 'another Zeus' is mentioned, this always refers to Hades.[4] Zeus Meilichios and Zeus Eubouleus are often referred to being alternate names for Hades.[5]
Zeus Meilichios is also identified as Agathodaemon, or Agathos Daimon, meaning a 'noble spirit', which was a sort of a household god.[6] Zeus Meilichios was invoked in an Orphic Hymn to Zeus as the Daimon. This represents an old serpentine aspect of Zeus associated with fortune.[7][8]
Notes
- ^ In the Attic calendar, Maimakterion, the "raging" month, arrived in November–December.
- ^ Ogden, Daniel (2008). A Companion to Greek Religion. John Wiley & Sons. ISBN 978-0470997345.
- ^ Versnel, Henk (2011). Coping With the Gods: Wayward Readings in Greek Theology. Brill. doi:10.1163/ej.9789004204904.i-594. ISBN 978-90-04-20490-4. S2CID 220830615.
- ^ Schlesier, Renate (2012). A Different God?: Dionysos and Ancient Polytheism. Berlin, Germany.: Freie University. pp. 27, 28. ISBN 9783110222357.
- ^ Hornblower, Spawforth, Eidinow, Simon, Antony, Esther (2014). The Oxford Companion to Classical Civilization. Oxford: OUP Oxford. p. 354. ISBN 9780191016752.
{{cite book}}: CS1 maint: multiple names: authors list (link) - ^ João Pedro Feliciano 2016, The Agathos Daimon in Greco-Egyptian religion. The Hermetic Tablet: The Journal of Ritual Magic 3 (2016), pp. 171–92. academia.edu
- ^ João Pedro Feliciano 2016, The Agathos Daimon in Greco-Egyptian religion. The Hermetic Tablet: The Journal of Ritual Magic 3 (2016), pp. 171–92. academia.edu
- ^ Gerald V. Lalonde, Horos Dios (BRILL 2006), 117, note 47
References
- Harrison, Jane Ellen, (1903) 1991. Prolegomena to the Study of Greek Religion (Princeton: Princeton University Press), pp. 12–28.
- Schlesier, Renate (2012). A Different God?: Dionysos and Ancient Polytheism. Berlin, Germany.: Freie University. pp. 27, 28. ISBN 9783110222357.
- Hornblower, Spawforth, Eidinow, Simon, Antony, Esther (2014). The Oxford Companion to Classical Civilization. Oxford: OUP Oxford. p. 354. ISBN 9780191016752.
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