rough draft

Henry Shephard

To the origins of the cult of Dionysus

Philadelphia 2008

The argument presented in this study1 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 a good example of 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, connotations of logical ties. This study is not intended as the final word on these topics but, rather, as a contribution based on the currently available evidence.

what causes a plant to be noticed and cultivated is its religious value3, 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 wine-making is developed, the greater is the likelihood of inclusion in the pantheon of a deity with special affinity to wine and wine-making, one should seek the territory where a 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 documents of ancient Greece tell the story of a 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 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 region, which actually has an archaeological foundation15.

In earliest pre-literate times the proto-Thracians had an impact on the formation ancient mythology of the vast number of western civilization nations, which accelerated the technological advances leading 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 emerged and since there were a few in numbers, cultivation of grapes had likely originated in several places independently.2 First grape cultivation attempts had to meet certain conditions: situated within the zone of wild grapes natural habitat, meet specific climatic and weather conditions, prove emergence and use of certain words in linguistic system of given territory, indicating to the production and consumption of wine. Since


This is an English version from original publication: 200: , // : , (.), 200, 297-30 (ISBN 978-5-707-653-5). McGovern 2003: P. McGovern, Ancient Wine: The Search for the Origins of Viniculture, Princeton University Press (Princeton 2003), 52-7. A.G.Haudricourt & L.Hdin, Lhomme et les plantes cultives, Paris, 946, p.90. In: M.Eliade. The Secred & Profane: The Nature of Religion, 956, 49- 50. Hesiod, Works and Days, 609; Euripides, Bacchae, 535, 650, 705-0, 770; Diodorus Siculus, Library of History 4.2.3; Nonnus, Dionysiaca 2.330;2.394; Aelian, Historical Miscellany 3. 4 Herodotus, History, 2:49, 52, 43-46. Euripides, Bacchae230ff,350ff; Apollodorus, The Library 2.9; Suidas Saboi(Harpocration s.v., quoting Demosthenes 8.260. Herodotus, Histories 5. 7; Diodorus Siculus, Library of History, 4.8.; Hesychii Alexandrini Lexicon, ed. K. Latte; Codex Venetus Graec. 85, formerly Marcianus Graec, 622. Herodotus, Histories 2. 52; Hyginus, Fabulae, 224. Rohde 890-894, 257-272; Rohde 925, 2: 27 ff. ; Hyginus, Fabulae 224; Eliade 956: .Eliade, The Sacred & Profane: The Nature of Religion, (San Diego New York London: A Harvest/HBJ Book 957), 0-50. Euripides, Bacchae 705-0 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. Markevich/ 98: .., ( 98) 93. Eliade 982: .Eliade, A History of Religious Ideas. The University of Chicago Press, (Chicago and London 982). Vol. 2, 70-79. Morintz S., Probleme privind originea tracilor in lumina cercetrilor arheologice, Revista de istorie 8. t. 30. (Bucureti 977),465-488. 2002: .. , . Colloquia classica et indogermanica III. , , 2002

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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 forms of grape varieties that have underwent domestication and were deliberately planted around dwellings.

Prut and Dniester rivers20. Later, during the Late Bronze Age (XIIIXII 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 large pots and pithos shaped vessels were found in the excavation of eponymous Tudora settlement in the Lower Dniester region24. In general, / type vessels with molded rollers ornamentation, as well as the pottery are genetically closely related to the later Sabatinovka (Noua-Sabatynovka-Koslodzheni) and Belozerka cultures of Northwestern Black Sea region25.

The appearance of the Usatovo type monuments in the Northwestern region of Black Sea is associated with the arrival into the region of the westbound 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 region and Carpathian Mountains, whose corded ornamentation influenced culture of ornamental motifs of the Usatovo 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

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Janushevich, Markevich/ , 969: .., .. , , ( 969),74-75. Janushevish/ 976: .. , - (Cultivated Plants of South-West of the USSR in paleobotanical research) ( 976), p43 . Markevich / 98: .. , ( 98) 36. Zbenovich/ 974: . . , Late Trypillian tribes of North Black Sea region/ . ( 974), 4-47. Petrenco/ . 989: . ., (50-25) . .., .., .., ... - . ( 989) 0; 39 . Vanchugov/ 982: .., - . - . ( 982) 50. Ibid.:p45 Cherneacov/ 984: ., - : . : ( ): ( 984), 37-39. Meliucova/ 96: .. . 958 . , ( 96),3-34. 985: ., - II . . . ( 985), 46,5.

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It is quite possible, however, as archaeological evidences points out, that pithos () shaped storage jars with molded rollers ornamentation were brought by the migration of the Sea Peoples of the Northern Black Sea area to Anatolian Asia Minor28. In three Sabati-

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 the winemaking 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 to design to make and store wine. These were called zalmos by Thracians. Hence, the name Zalmoxis - deity of Celtic tribes in Northwestern Black Sea region most likely originates from it. W.K.C.Guthrie identified him with authentic Thracian brothergod Dionysus27.

Almost simultaneously in the Aegean world, in about XIII-XII century B.C. a similar form of ceramics in the form of large vessels for storing liquid and bulk products became known as Cretan-Mycenaean word a-po-re-we. Although word 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-tose (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 an exact 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 wiya-na-a/wa--na-as, Luwian wintar / winiyanda, and Cretan dialect genitive foino, i.e.34. In the Homeric period, the archaic Greek word (wine)35, a 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 varietals that produced higher sugar content, requiring no additional ingredients to create a higher alcohol concentration in the fermented product.

novka 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 of the cultural block of Noua-SabatinovkaKoslodzhen30. Clearly, as the discussion below indicates as well, a reevaluation of these notions is needed.

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Subbotin/ 980: .., ( ) - - ( 980). 52-63. Eliade, Mircea. Zalmoxis, The Vanishing God,The University of Chicago Press,(972), vol.2; Orpheus and Greek Religion by W.K.C. Guthrie, 952, 993. Cherneacov / 984: ., - : . : ( ): ( 984), 3442. Blegen 963: Carl Blegen, Troy and the Trojans. New York: Praeger, 74. 984: ., - : . : ( ): ( 984), 36-37, .,3. Brown 969: J. Brown, The Mediterranean Vocabulary of the Vine. Vetus Testamentum, Vol. 9, Berkeley 969, Fasc. 2, 46-70; Brown 995: J. Brown, Israel and Hellas. The Mediterranean Vocabulary of the Vine, Walter de Gruyter Publishing, (Berlin-New York 995), chapter 4, 49-68. Mallory& Adams 2006: J. Mallory& D. Adams, The Oxford introduction to Proto-Indo-European and the Proto-Indo-European world, Oxford University Press (Oxford 2006), 262. Mallory& Adams 2006: J. Mallory& D. Adams, The Oxford introduction to Proto-Indo-European and the Proto-Indo-European world, Oxford University Press (Oxford 2006), 5859. Brown 969: J. Brown, The Mediterranean Vocabulary of the Vine. Vetus Testamentum, Vol. 9, Berkeley 969, Fasc. 2, 46-70; Gorny 997: R. Gorny, Viniculture and ancient Anatolia, Wine in the Hittite texts. In: The Origins and Ancient History of Wine by P. McGovern, S. Fleming, S. Katz (London-New York 2000), part III, , 36-50. Hesiod W.D. 572 4.746; .84.0 ab; Mallory&Adams 2006, 262; Brown 995, 39. Kernyi 976: K.Kernyi & R.Manheim, Dionysos: Archetypal Image of Indestructible Life. Princeton University Press (Princeton 996),42.

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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 a number of intoxicating beverages used boiled juice, honey and herbs in goatskin leather bags tied to the neck, called askos or korykos. Remains of such, as noted above, found in the Lower Dniester.

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 structure of the cult, several stones with zoomorphic shape images so-called bucranion (stylized bulls 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 it was thought that together with the Phrygian and other extinct languages of the group, it belongs to the Iranian branch of Indo-European languages. Most likely the ancient IndoEuropeans (or one of branches) can be considered to be the candidate for the identity of the Corded people of Yamna/Pit-Grave culture, which supports the view that these people inhabited, in the III millennium BC, the modern Moldova, living east of the modern Ukraine and southern 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.

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 a 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 a 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 alluvial plains of

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 an Indo-European and a non-Indo-European language substrate45. That the elements of the common Germanic vocabulary and syntactical forms which do not seem to have an Indo-European origin show ProtoGermanic to be a creole language: a contact language synthesis between Indo-European speakers and a non-Indo-European substrate language used by the ancestors of the speakers of the Proto-Germanic language. Hawkins argues that the proto-Germans (protoindogermanische Schicht) encountered a non-Indo-European speaking people and borrowed many features from their language46. He hypothesizes that the first sound shift of Grimms 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 a 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 as candidates for the people who influenced Germanic with their non-Indo-European speech. Alternatively, in the framework of the Kurgan hypothesis, the Battle-axe people may be seen as an already kurganized culture built on the substrate of the earlier Funnelbeaker culture. Thracian place names borrow parallel place names

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linear B clay tablet from Knossos KN Fh 343. Bloedow 99: E. Bloedow, Evidence for an Early Date for the Cult of Cretan Zeus, In: Kernos Vol. 4 (99), 3977. Plutarch, Sylmpos. vii. in fin.; Pindr, Ol. xii. ; Strab, ix. p. 42; Tacitus, Ann. xv. 64. linear B tablet KH Gh3 from Khania, Crete; Godart & Tzedakis 99, 2949; Trzaskoma & Smith 2004, 448. , 987: .., .., . ( 987). .3,, 52. Ibid.:p.79 London Quarterly Review X/2 83; cf. Szemernyi 999:2, footnote 6. 2003: . . . In: : . . 2003. ., ; 952: . . , 55-56. John A. Hawkins (990), 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. , 2003.

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from the Baltic counterparts, and 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 peoples in 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-Indo-European population of Europe.

ing 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 Indo-European language family.

How to interpret these parsed linguistic facts? Do they give rise to hypothesis that Proto-Thracians moved in the historical time to the Aegean islands and settled nearly all its major cities? Alternatively, are these given names to be regarded as drawn by early Greeks and the peoples of the Aegean coast of Asia Minor in the preliterate period of their history from their ancestors, the historic Proto-Thracians? Thus, the idea of a Proto-Thracian homeland in the coastal zone of the Lower Dniester could be strongly supported by the observation that in this ancestral home of they borrowed from the early Indo-European names, going back - with the Thracian rearrangement - to the characteristic terms of Indo-European cultural vocabulary, includWe 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 IndoEuropean language group in a territory through which flowed river Tyras/ Dniester. This word means giant, wizard, sorcerer, and ogre47, preserved as a relic in Old High German (duris-es) and Old English (yrs), with an unclear etymology, and borrowed from preIndo-European language substrate of the northern Black Sea area.

There is a certain number of evidences showing that the Lower Dniester 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. 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 belonged to the religious history of primitive times, flowing through the fertile land of Gaia (Terra)53, the earth produces everything, without seed and tilling,

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Wentersdorf Karl P., Speculum, Vol. 56, No. 3 (Jul., 98), pp. 492-56; ./ Petrov V.P., Skify (In Ukrainian) Scythians (Kyiv 968), 24, 5-7. Homer. Iliad. XIV, v.93, 200-20,244,300-305. In: Homer. The Iliad with an English Translation by A.T. Murray, Cambridge, MA., Harvard University Press; London, William Heinemann, Ltd. 924. Hesiod, Theog. v. 59,73; Homer, Odyss. XI. 57-8; The Suda identifies Oceanus and Tethys as the parents of the two Kerkopes, whom Heracles also bested. The earth.[] [So called] from being a nurse [tiqh/nh] and one who rears. Homer [writes]: Oceanus, the origin of the gods, and mother Tethys.[] That is, wet nature and dry nature; A headland of Thrace. Crates [calls it] the large one.[] 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.  ff; Homer, Iliad, XIV, v.308, XVIII, v. 54 seqq; Aristophanes, Clouds 264 ff (trans. ONeill). Hesiod. Works and Days, v.564-570; Hesiod. Theogony,v.787 ff; Homer. Iliad, XIV, v.308, XVIII. v.402; Odyss. XI. 2. 639; XII. ; Quintus Smyrnaeus, Fall of Troy 2. 5 ff , 2. 59 ff: Euripides, Orestes E. P. Coleridge, Ed., v.375. Homer. Iliad. XIV.93,200-20; Hesiod. Theog. v.59, 57-8; Diod. Siculus, lib III. 60.

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wheat, oats and grapevines54, egresses from the Carpathian Mountains55, flowing through the land of Agathyrsi ()56 (picti agathyrsi) where is the land and city of the Cimmerians57, and splendid heroes who fallen defending the walls of Troy58, country of the first deified ancient kings (/ )59, the 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 root observed in the parallel: a giant Thyrs in Tr na ng62 The land of perpetual youth, a realm in the Celtic mythology, as an indicator of the source of unity of the Indo-European 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 ety-

mology and interpreting it - stronger than others, while others just equate it with giant64. Radermacher considered him to be a preGreek 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 of the Lower Dniester is the ti-ri-se-ro-e/Thiris-eroe - Thyrsus - hero ancestor66 - 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 a new invention 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) of 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.

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Homer. Odyss. IX. 09; Homer. Iliad, XVIII. 540-550 seqq; Hesiod. Works and Days, v. 69; Diodorus Sicilus, II. 47; Chronicon Dubnicense, Ed. Florianus, c. 28 Aeschylus. Prometheus Bound, v. 284, fragm.73. Postumius Rufus Festus Avienus, Descriptio orbis terrae, v. 455; The Thracians 700 BC-AD 46 by Christopher Webber and Angus Mcbride,200 ,p. 6; Ptolemy iii. 5. 7, 8. , &c. Homer, Odyssey, XI. 3; also in Strabo.Geography.Chapter I.7-8, 3-4. Hesiodus, Works And Days, v. 7. Homer, Iliad, XIV.v.93,99-205,244ff,300-305; Aeschylus, Prometheus Bound, v. 347 seqq; Diodorus Siculus, lib.III. 60; Fragm Hist. Gr. III. 567.4; Hesiodus, Theog. v. 509-50; Pherekydes. Syr.Fr.2.D;. Plutarch. The Face in the Moon, Elegy and Iambus, Volume II, J. M. Edmonds, Ed., Crates, 2.5.3; Homer, Iliad, XIV, v. 93,200-20, 244; Orphic Hymn 83 to Oceanus (trans. Taylor); Plato.Theaetetus, 80d; Nonnus. Dionysiaca, 23. 236 ff. Hesiodus, Theog. v. 57-8; Diod. Siculus, lib III. 60; Strabo. Geogr. I. 3. 4. 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, 994). Fowler 988: R. L. Fowler , - in Early Greek Language and Myth, Phoenix, Vol. 42, No. 2, 95-3. Lykillos of Tarrha in  Ap. Rhod. .65d.; Gudemann :907 Alfred Gudemann, Grundriss der Geschichte der Klassischen philologie, 85. L. Radermacher, Mythos und Sage bei den Griechen (Munich etc. 938) 266 ff. 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, 965), p.528. Linear B tablet (Tn 36.5, PY 204, Kn 02); Bennet Jr., The Olive Oil tablets of Pylos (Minos Suppl.2), Salamanca: Universidad de Salamanca, 43-4. Hugo Schuchardt: Schlienmanns Discoveries, pp. 334-5. Sayce A. H., The Phrygian Hero Tyris //The Classical Review, Vol. 46, No.  (Feb., 932) Cambridge University Press, p..

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There is one suggestive piece of evidence favoring the identification of these forms. A Mesopotamian bird matron goddess Siris/Sirish70 (Akkadian name for Sumerian goddess Ninkasi), who was semantically associated with intoxicating beverages, being the goddess of beer, shows suggestive phonological parallels, under the analysis proposed here, for base root Thyrs seems to be originated from proposed pre-Indo-European linguistic substrate.

unpredictable, often absurd acts, excesses, kidnapping of the mind, but also in enthusiastic fluxes of inner strength, in prophetic inner voices and so forth71.

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-wo-nu-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 teonym (name of god). As Tsymbursky perceptively noted and better than him no one would better articulate: repression [of the concept of God], apparently in pre-Mycenaean 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

Upon consuming intoxicating beverages a 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 accompaniment, is a proper illustration of the presence of the signs of early Dionysian tradition in the area of Lower Dniester River. From the works of ancient poets78

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 a prophetic inner voices (Silenus in fact prophesied72 only after consuming a certain amount of intoxicating drinks). It appeared to consolidate the social stratification through the creation of effective religious concept. This factor without a doubt had to leave its mark on history in the form of certain material remains and linguistic relics. It is not a 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.

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Charles Fossey, La Magie assyrienne (These) (Biblioth. de l E. des Hautes Et. Sect, des Sc. relig. Vol. XV), Paris, 902 , 2., II R 5 b. -29 = ZK. 2002: .., , .7. In: Colloquia classica et indogermanica III. . Aelian, F. H. iii. 8 ; Virgil. Edog. vi, 3, &c.; Cicero. Tuscul. i. 48. Alfred Winterstein, Der Ursprungder Tragodie (Vienna 925),03. The Classical Journal 87, 05-24. Euripide, Baschae, 527-29. Mendelsohn 992: Daniel Mendelsohn. In:The Classical Journal 87, 08. 200: ., - ( 200). .2, .3; .3, .5, .7,8. R.Seaford,The Hyporchema of Pratinas, Maya 29-30(977-978),88,92.

72 73 74 75 76 77 78

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 Dniester80 River 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.

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Arkhilokhos fr. 77B (= 20W); Kratinos fr. 87K (= 99 K-A); and Bakkhai, 03. 200: .., 3 .. , . 200, .34-38. Pickard-Cambridge: Dithyramb, Tragedy and Comedy (Oxford, 927, rev. 2/962 by T.B.L. Webster), 59 Pollux, Onomasticon, iv, 04; Hesychius, see under tyrbasia 2005: .. , . : , ( 2005)., 87-96. 990: . , - . ( 990),6

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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 the find 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. 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 the semantics of decoration of the vessel, see below) and eight ritual vessels refined shapes with symbolic painted ocher-colored, 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.

funeral goods in this burial 21 (large amphorae pottery, the cup, painted amphora and the bones of sacrificial goat) and its semantics, serves as the prototype of the constituent elements of the future Dionysian cult.

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 as god of goats, which was torn and eaten in his honor. His oldest epithet - Melanaegis87, meaning wearing a skin of black goat, and with this particular epithet, he appeared in Greece for the first time. To some extent, the ratio of

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 the 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 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 Ae-

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the measurements made by Ukrainian anthropologist S.P.Segeda, Kiev Linear B tablet PY Ea 75 PY Gn 43 sa ka re u, Linear B tablet PY An 28 da i ja ke re u (Mantero T. Radiographia di un dio. Dioniso, dio della vegetazione, kouros e paredros. Genes, 975. P. 2 22 ). Pausnius. i. 38. 8; ii. 35. ; Aeschylus. Sept. 700.; Suida. s. v. Eleutheros, s. v. Apatouria; Ridgeway 966:W. Ridgeway, The origin of tragedy: with special reference to the Greek tragedians,75-76,83 . . 989: . ., (50-25) . .., .., .., ... - . ( 989), 76. 990: . , - . ( 990),69, . 30.

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neolithic/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.

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 worshiped Sabazios in the form of bull or horned. 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 attire, 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.

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 a 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

It should be noted however, that the collective memory has difficulty restraining 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). Historical event integrats into the category of mythical action (the fight with the monster Grendel91, the clash with the Titans, etc.). Thyrs (Agathyrs) - 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 peoples 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 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

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Herodotus, History 4.0, 4.48, 4.49, 4.78, 4.00, 4.02, 4.04, 4.9, 4.25. Facsimile (882) of the 8th century autotypes of the cotton MS Vitellius A XV ; Breeden, David. The Adventures of Beowulf: an Adaptation from the Old English.



What else can support our view? The etymology of the toponym Purcari, an area located in very heart of Lower Dniester River area. Judging by the inscriptions of Mycenaean palatial tablets in Linear B is as follows: pu-ka-wo/purkawoi93 - fire igniter; fire-kindlers; keepers of the sacred fire; rowers;94 wearers of skins (/diphtherphoroi/); or u-pa-ra-ki- ri-ja95 and pu2-ra2-a-ke-re-u96 - translated as faraway province; remote region/border; suburbs; outskirts97 - outskirts of Pylos, named after migrant foreigners98. It is well known that in the lexicon of Akkad and Babylon there has been attested the word parakku/ pa-rak-ki, BARA2-ME - Room of the gods, an altar, Holy of Holies, a platform for the holy throne, throne base (cult dais)99 (syn. ibratu - sanctuary in the open air100; also a Chief; or perhaps a king; the first in rank; gods and goddesses has a dwelling with in it;101 the great leader. Adaptation by the linguistic phonetic laws corresponds to the Russian great/giant Chief 102.

laying between the pre-Indo-Iranians and the pre-Indo-European family92). From the age of Athenian polis, the Greeks referred to Zoroastrians as such people, while later the word magician has lost its ethno-confessional tone, and came to meaning of any priest, astrologer and magician of non-Greek origin. The fact that in Indo-European languages there is root word magh - tall, big, from which the Russian power, strength, help and I might (ie I am capable), and the English might, may, the German Macht, mogen (same meaning). The ancient Iranian word mogu - priest may 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 buried in the mound 1/21 near Moldovian village Purcari, the central character of such tribute.

Was this a wine-producing region in ancient times and was the winemaking a religious activity? Judging by the same Mycenaean tablets this can be answered in the affirmative. Wo-no-wa-ti-si103 - area of Oinoa () or Oine () carries meaning of wine area104. Word Oium in later times (II-IV A.D.) also meant Holy Land and points to the Lower Dniester. This territory self identified by ProtoThracians as /Perke105 - the holy land, the land of the sacred fire, and if you remove vowel - as a binder, you can see a clear semantic and phonetic attraction with Purca106, or Purcari - derivative that miraculously survived place name. is a toponym that appears on the Trojan coast of Thrace107 , as are the well-known Thracian votives to the horsemen deity and

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Gusmani R. Il lessico ittito. Napoli, 968,p.79; .. . .,993; In: .. - // , 2003, 3 Linear B tablets: PY An 39 v.4; Fn 837; Fn 50; Olivier 960, 4-9; , J.T. Killen, 999. Some observations on the new Thebes tablets. Mycenaean Seminar in January 999. BICS. London. University of Cambridge 200, 437. L. R. Palmer. Reviewed work(s): A propos dun liste de desservants de sanctuarie dans les documents en linaire B de Pylos by J. -P. Olivier, Gnomon, 34. Bd., H. 7 (Dec., 962), pp. 707-7. Linear B tablets: PY An 298., H3; PY Cn 45.4.5.6.7.; Linear B tablets: Nn 228.3. Hajnal Sprachschichten des mykenischen Griechisch. Salamanca, 997, 33; Lane 2008, 02-06. 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, (968) p.209. Sayce 90: . Sayce, The Religions of Ancient Egypt and Babylonia, Part 2, lecture 9, (90). The Gifford Lectures (900-902) Oxford University, (Edinburgh 903).; Kilmer 963: A. Kilmer, Journal of Archaeology and Oriental Studies (JAOS), vol.83, 963,p. 429: 274-75, 443: 52-55; Horowitz 998, p.2. George 992: A. George, Babylonian Topographical Texts, BM 38602.col.iii (no.0), 992, 369, 4; (Babylonian manuscript) BM 38602.col.iii (no.0)p.0-02; Tintir V 86; A.Kilmer, JAOS 83 429:274-75,443:52-55. Talbot 870: H. Talbot, Journal of the Royal Asiatic Society of Great Britain and Ireland. Contributions towards of the Assyrian Language, Vol IV, Art., Part II, (London870), p.47. Talbot 870: H. Talbot, Journal of the Royal Asiatic Society of Great Britain and Ireland. Contributions towards of the Assyrian Language, Vol IV, Art., Part II, (London870), p.63; A Concise Dictionary of the Assyrian Language by William Muss-Arnolt vol.II Miqqu-Titurru (berlin-London-New York 905), p.830. Linear B tablets from Pylos PY Vn 48.6 Pylos Xb 49, PY Xa 49; Palmer, 963, p.44; Kyriatsoulis , 996. Pylos Xb59; Puhvel 964: J. Puhvel, Eleuther and Oinoatis: Dionysiac Data from Mycenaean Greece. In: Mycenaean Studies, ed. Emmett L. Bennett Jr. University of Wisconsin Press (Madison 964), p.68. Stephani Byzantii Ethnica , by Margarethe Billerbeck (ed.). Vol. I: A-G. Berlin/New York: Walter de Gruyter, 2006 (Corpus Fontium Historiae Byzantinae 43/), Pp. x, 64*-44 ; De Simone C. Etruskischer Literaturbericht: neuveroffentliche Inschriften 970-973//Glotta,53,975, 52 .. , * : . . ., 2003. . II 835, XI 229, XV 547

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In an era of Chalcolithic-Early Bronze Age tribes that dwelt north to Black Sea coast established relations with the distant Mediterranean kingdoms110, where the appearances of the earliest manifestations of this cult were found. The discovery, in a number of the centers of the Aegean world, of a certain type of molded stoneware, not similar to the Achaean, in the period that preceded the fall of the Mycenaean cities, has attracted the attention of researchers111. Rutter was the first to pay serious attention to this element, foreign to the Mycenaean culture, and note that the geographic range of this type of pottery is extensive: Danube, Asia Minor, Troy, North Italy, but the center of the spread of the barbaric ceramics he placed in the territory of the Thracian Hallstatt, stretching from the Balkans to the Dniester River112 and on to the Bug. These rough stoneware plates, according to Rutter, were very close morphologically to the cultural and historical ceramics of the Noua-Sabatinovka-Koslodzhen cul-

formed as, and 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 on the mountains (mounds), such as Dionysus, Zeus and the Hittite Tarhun. Proto-Thracians themselves were known by name - Kouretes (/Pelasgians - wanderers, migrants108 ). Land of Kouretes/Curetes was marked with a dedicated special sign as early as the proto-writing of Crete at the times of Phaistos Disk109 .

ture, which occupied the territory of from the Lower Danube to the Lower Dnieper in the XIV-XII centuries. BC. According to Chernyakov includes barbaric ceramics from Achaean settlements and Troy belonged to Sabatinovka culture113. Of great importance for this discussion are findings in North Black Sea region samples of bronze weapons discovered during the excavation of the archaeological sites of Mycenaean civilization114. Finds of spearheads and daggers of the Sabatinovka type have been recorded also in the eastern Mediterranean in Crete, Knossos, and Cyprus115 .

Gindin referred to the irrefutable linguistic conformity of Homeric Troy with Proto-Thracians116. In particular, (in north-eastern Troy) derived from Thracian glosses: , , meaning wine <Indo-European * ghel (H)-yo-/ * ghl (H)-yo-, Greek new wine, Slavic . The antiquity of Thracian-Trojan community - the period of the Early Bronze Age (III millennium BC), he saw a reflection, even in the name of Troy () and Trojans () an etymological basis * Trous-, and argued that it the very foundation that serves as the age-old symbol of Proto-Thracian ethnos, which gave in the end, the collective term , <* Traus-ik = Thracians. Gindin creates an image of Troy, in ancient times which by name consists Proto-Thrace117. This argument also represents a considerable interest to researchers because it is known that in Greek mythology king of Troy Trous/118 has named the country on his behalf - Troy and itself sounds similar to legendary
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. , . . ., . 967. translation of sign 29 of the Phaistos Disk, were in place of the name of city: 29 - 34 - 23 - 25 = KU - R. - TO - P2A = land of Kouretes (by Molchanov, 980/988). 2003: ., XVV . . ., . XI , 3 5 2003 , (-- 2003). Internet publication: http://annals.xlegio.ru/life/mobcm.htm Lewartowski 989: K. Lewartowski, The Decline of the Mycenaean Civilization : An Archaeological Study of events in the Greek mainland, Archiwum Filologiczne 43, (Wrocaw 989), 64-82. Rutter 975: J.Rutter, Ceramic evidence for northern intruders in Southern Greece at the beginning of the Late Helladic III period. // American Journal of Archaeology. Boston 975, vol. 79. In: .. II . . ., . . 2 (50), 2000, 275-286. 984: ., - : . : ( 984), 3442. Klochko 993: V.I. Klochko, Weapons of the tribes of the Northern-Pontic zone in the 6TH-0TH centuries B.C. Baltic-Pontic studies, vol. (Poznan 993),74-76 Sandars 978: N.K. Sandars, The Sea People. Warriors of ancient Mediterraninean 250-50 B.C. (London 978) Times and Hudson, 93-94; Klochko 993, 29, fig.39. 2003: ., -, , , 2003 3, 2. , 996: ., ., , .. . ., 99-92. 2 . .2. .528, . . ., 200. 3 . .3. .434



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Thyrs. The name Troy appears in the Hittite archives as Taruisha. At the time of the Egyptian stele of Ramses III to mention it victory over the Peoples of the Sea Teresh. This name is often correlate with the people Teresh mentioned on the Great Karnak Inscription of Pharaoh Merneptah119. Unity of opinion about whether these newcomers were Trojans in the scientific world is not observed. Names with this base root attested in Linear B records, such as the commander of military unit to-ro-o. From the confederacy of seafaring raiders of the second millennium BC names TKR and TRS120 supposedly identified with Tjeker/Teukroi 121 (synonym of Trojans122) and Tyrrhenians/123 were mentioned in the inscriptions of the era of Ramses II, among the Sea Peoples. However, given the original Greek epiclesis T-R-S, we open the opportunity to reconcile with the biblical character Tiras, son of Japheth - the ancestor of the Thracians124.

In the archaeological layer of Troy VII a seal with the Luwian hieroglyphs was found125. In conjunction with recent data showing that the names of Priam () and the other Trojan heroes most likely to have Luwian origins in the academic world increasingly agrees that the ancient Trojans spoke a Luwian dialect, and it was the official language of the Homeric Troy. The multitude of contacts of the Asia Minor Greeks with the carriers of the Hetto-Luwian re-

And finally the last remark. In the works of the ancient mythographer Gaius Julius Hyginus, in his Fabulae is the most clearly expressed the name of the discoverer of wine - Cerasus131Teras -Thyrsus. Semantics of it - horn, horned. Even Thyrsuss sacrificial vessels are horny and images of the river on the vessels stands for the wine mixing or water of the Holy River named most likely after him. We would like to develop and supplement this conjecture by the following considerations at this point because, apparently, some data on the study of language. It makes sense to compare the Greek word kraj132 meaning horn which is blown, or by means of which they drink with a metaphorical meaning - an offshoot of the river bed;

ligious heritage126 through the elements of Homers epic dictionary127 has led to the fact that during assimilation of words such as taru-, taruili hero, taruilatar force, the mythological figure of the Storm God - 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) by the Greek language, their mythological references were reduced and the relationship with the central figure of the HittiteLuwian pantheon was lost. Tsymbursky did not seen fundamental typological difference in the implied relationship between Anatolian Tarhu-, such as *tarhuwa, Greek and the Greek type : celebrate Bacchic feasts, to be initiated into the Bacchic mysteries, actually imbued with Bacchus, likens him to the carbon-copied into Latin bacchus, bacchor,-ari 128. In Asia Minor version of Greek reflected a motif of heroic burial of the deceased with the transformation into a being endowed with supernatural powers - in one of the gods or demigods (viz. Greek. 129 ), an interpretation based on the idea of overcoming death in worship. Here a distant refraction has taken place in the word of the some of the chthonic properties and connections of the Thunder God of the Asia Minor Tarhunta or Tarhu 130. Examination of all contexts given in the Thesaurus Linguae Graecae proves that always, without exception, denotes a burial of the remains - mostly underground, with emphasis on the accented filling of the grave mound/tumulus, sometimes with a stone niche, similar to the one observed in the Purcari 1/21, the so-called grave of Thyrs, as well as other tombs in tumuli of the Lower Dniester.

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Weigall, Arthur (90). A Guide to the Antiquities of Upper Egypt. London: Mentheun & Co. pp. 09. Grabbe, Lester L. Israel in Transition T.& T.Clark Ltd ( Aug 2008), p.97. Egberts, Arno. 99. The Chronology of The Report of Wenamun. Journal of Egyptian Archology 77:5767. The identification of Tjeker and Greek Teukroi, Latinized to Teucri, was first made by Lauth in 867, and was repeated by Franois Chabas in his tudes sur lAntiquit Historique daprs les sources gyptiennes et les monuments rputs prhistoriques of 872, according to the Woudhuizen dissertation. according I.M.Diyakonov TRS identifiable to Tyrrhenians. Titus Flavius Josephus , Antiquities of the Jews I.6. Latacz 2004: J.Latacz. Troy and Homer. Oxford UP. 2004. P.69 Blmel 926: R.Blmel, Homerisch // Glotta 5, 926.S.78-84; Kretschmer 939: P.Kretschmer. Die Stellung der lykischen Sprache //Glotta,28, 939.S.04 ff. , .VII,85, XVI, 456, 674. 2007: .. , -, , 2007, , 2-2. 2002: . , . ., 2002., .76-78, 8. Pugliese954: Pugliese Carratelli G. //Archivio glottologico italiano, 39, 954. P.79-82 Hyginus. Review by Wilfred E. Major of P.K. Marshall, Hyginus: Fabulae. Editio altera. 2002, CCLXXIV. Inventors and their inventions I.274; , , I.274. Beekes 2009: Robert Beekes with the assistance of Lucien van Beek , Greek etymological dictionary, p.337. In: Leiden Indo-European Etymological Dictionary Series, #0.

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Mycenaean dialect forms keraa / keraha /, derivatives form keras-t j m. - horned creature is probably going back to the early basis of Thyrsus. Geologically, it is proved that the Dniester in ancient times before merging with the Black Sea was divided into two branches, which now swampy marshes of the Dniester River estuary. So that the value of the Dionysian staff Thyrsus both branches had double the mythological sense - and like the branches of the vine, and as an allegorical form of the branches of the river Tyras. 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 with the epithet of Dionysos Sabazios looked through - a form of deity Zios - 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 considered problem. Thyrsus, as we noted earlier, worshiped his father God of Thunder Zeus in the form of Sabazios. Only with the invention of wine gave him the path to enlightenment and the secrets of the unconscious 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 - Name Theut137 or Thoth Hermes - Thrice Great (Etruscan - Turms, Uralic - En (Priest) (consonant with the Bible - Enoch and Aenzu from Kamyana Mohyla, Ukraine) Osset-

ian - 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), whose Emerald Tablet of the Lost Knowledge so desperately seeking by many secret societies today. One can easily imagine that after nearly three thousand years from the time of the events in the period when the application is complete script came to Hyginus, though in a somewhat distorted, but almost unchanged information about the legendary Thyrs/Thyrsus, lived and buried in the vicinity of the Moldovan village Purcari. It seems that the impressive facts of this kind do exist, albeit in a small number. Yet this small number is explained in particular by the fact that the linguistic material - for the most part consists of personal names, whereas the archaeological material allows only very limited conclusive etymologization. Nevertheless, these few cases seem to be able to shed further light on the early stage of ethnic and cultural genesis of the Proto-Thracians that happened north of the Black Sea, in the Lower Dniester basin as part of the general process of formation of the Indo-European language and culture.

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P.Holm., Clem.; Redard Les noms grecs en thj, 55. Plato, Philebus 8 b; Charmides ,56 d. Clement of Alexandria, Stromata. I 69, 670, ;Clementis Alexandrini. Stromata// Patrologiae cursus completes. Series Graeca. P., 857. T.VIII. L.R. Palmer, Interpretations, p. 263. In: Douglas Young ,Is Linear B Deciphered? Arion, Vol. 4, No. 3 (Autumn, 965), p.528. Plato, The Dialogues of Plato, vol. 4, transl. by B. Jowett, M.A. in Five Volumes (Oxford University Press, 892), 274c-275b, p.39-49.

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