2

both of which deal with the native kingdoms. He assigns the Médracen to the third century, but G. Welter in Zwei vorrömische Grabbauten in Nordafrika1 would put it in the fourth. In Salluste, le culte des "Cereres" et les Numides J. Carcopino finds the origin of the African worship in the Carthaginian adoption of these deities in 396 (Diod. XIV., 77, 5) and would read in diem Cererum in Bell. Iug., 66, 2. Gsell's article Les premiers temps de la Carthage romaines starts from Tert. de pallio 1 and reaches several interesting conclusions, among them that the Caesarian colony was founded in the last nine months of 44. The dealings of Claudius with Le municipe de Volubilis are reviewed by P. Wuilleumier. Through the kindness of Mr. Baynes I have at length been able to see a copy of Gsell's most interesting paper on La Tripolitaine et la Sahara au IIIe siècle de notre ère.▾ Gsell traces the spread of whites into the desert, and shows that the rapid increase of prosperity in Tripolitania was due, not to the emergence of the Severi, but to the growth of trade, made possible by the advent of the camel. Finally, I would mention Il Cristianesimo nell' Africa romana by E. Buonaiuti-a study of the African contribution to Christian development which has been very well reviewed, and an extremely attractive book by E. F. Gautier Les siècles obscurs du Maghreb: l'islamisation de l'Afrique du Nord. The latter, in the section (pp. 97-218) entitled Ce qu'il est indispensable de connaître du Maghreb antique pour ordonner l'histoire du moyen age, contains much that is of direct value for the Roman period.

7 Paris Payot, 1927. 432 pp. with 16 figs. +12 plates; fr.

30.

V

GREEK AND ROMAN RELIGION

OWING to the inclusion in last year's survey1 of Nilsson's work on Minoan-Mycenaean religion, there is left for this sketch no production of first-rate importance devoted exclusively to ancient cult. Nevertheless, more than one book of outstanding merit, issued since June, 1927, deserves mention. Omitting, as belonging to the article on Philosophy, A. E. Taylor's magisterial edition of the Timaeus, we must consider A. W. PickardCambridge's Dithyramb Tragedy and Comedy (Oxford, 1927), since, although it treats in the main of literary history, the whole subject is intimately connected with religious problems, and the work contains much excellent negative criticism of the theories of Ridgeway, Cook, Cornford and Gilbert Murray. Another Oxford book, Sir Arthur Evans' well-deserved Festschrift, 2 contains at least one important essay on our subject, L. R. Farnell's on Cretan Influence in Greek Religion (p. 8 sqq.), which was written independently of Nilsson's work and from a somewhat different standpoint. Another veteran student of religious history is M. Loisy, a recent congress in whose honour has produced a two-volume publication containing several contributions which should be noted by students of ancient beliefs, Christian and non-Christian; it represents a multitude of views, and contains work of very unequal value, from good and solid pieces of

3

1 See Y.W., 1927, p. 49.

* Essays in Aegean Archaeology, presented to Sir Arthur Evans in honour of his seventy-fifth birthday. Edited by S. Casson; Oxford, 1927. • Congrès d'histoire du Christianisme, Jubilé A. Loisy; Paris, 1928.

research to exhibitions of mere eccentricity. Yet another volume of this period comes from one of our oldest researchers, Sir William Ramsay, and has not a little which should be examined by those interested (as all students of Greek or Etruscan religion should be) in Anatolian facts. 1

While mentioning this gratifying proof of continued activity in a scholar no longer young, we have to record the death of a writer whose ingenuity, freshness and stimulating vigour did much to atone for a certain lack of balance and accuracy, Jane Ellen Harrison.

Congresses are becoming frequent; I may mention especially the successful Congresso internazionale etrusco held in Florence and Bologna at the end of April and the beginning of May, 1928, whose volume of Atti is now in preparation. Etruscan religion is a somewhat fashionable subject at present; apart from works purely or chiefly archaeological, which are dealt with elsewhere, I mention the monograph of C. C. van Essen, not to agree with it in all details, but to welcome its timely insistence on the importance of chronological sifting of our material, and its handy collection of monumental data.

There have been besides several other small works, some of real value. F. Schwenn, Gebet und Opfer (Heidelberg, 1927) is not without novelty and suggestiveness; Irene C. Ringwood has published the first part of a doctoral thesis on Greek agonistic festivals, containing much good material, although it is not faultless and offers us nothing very new. A small but useful addition has been made to the series of Fontes Historiae Religionum, in the shape of a source-book for Germanic religion by

3

1 Asianic Elements in Greek Civilisation; London, 1927.

2 Did Orphic Influence on Etruscan tomb - paintings exist? Amsterdam, 1927.

3 Agonistic features of local Greek festivals, chiefly from inscriptional evidence; Poughkeepsie, N.Y., 1927.

C. Clemen.1 I have not seen the dissertations of H. J. J. Rempe, De Rheso Thracum Heroe, Munster, 1927, and of W. von Uxkull, Die eleusinischen Mysterien. Eine Rekonstruktion (Berlin), but gather from reviews that the former is not of great importance and the latter has little value. 2

3

A very considerable number of pertinent articles have been published in various journals, and include several useful pieces of comment on archaeological material. Thus, a good deal is being done to collect and interpret the monuments relating to the Thracian horseman-god. G. I. Kazarow has put together several of his votive offerings into a convenient list, and G. Seure plausibly identifies him with Rhesos, pointing out that by the generally accepted etymology the name of the latter means simply "king," that he is said by Philostratos to haunt the hills in pursuit of game, and that the epithets kúpios and deσTóτns by which the former is often known may well be Greek equivalents of the Thracian title transliterated as pros and misunderstood as a proper name. Both authors reject a theory put forward by A. Buday, that the horseman in the reliefs is the dedicator, not the god,' appealing to specimens in which there are several dedicators, or the devotee is a woman.

Asia Minor has furnished material for several studies. Zeus Panamaros is becoming better known, and the publication of numerous new inscriptions, several of them interesting, is immediately followed by an interpretative article on the mysteries celebrated in connexion with his

1 Fontes historiae religionis Germanicae. Berolini, 1928.

Collegit Carolus Clemen;

2 See G. Seure in Rev. Phil., 1928, p. 175, and E. Fehrle in Phil. Woch., 1928, col. 37.

3 Arch. Anz., 1927, col. 317 sqq. I also draw attention, although it is outside the chronological limits of this review, to his article Das Heiligtum des thrakischen Heros bei Diinikli (Klio, 1928, p. 232 sqq.).

▲ Rev. Phil., 1928, p. 106 sqq. The writer very sensibly warns his readers of the scanty and ill-classified nature of our evidence.

cult and that of his consort.1 To Asia also Prof. Calder looks for a new and engaging interpretation of the name and functions of Dionysos, 2 which has still to make its way but cannot be dismissed off-hand. As might be expected, after the startling discoveries of Forrer, 3 Anatolian monuments are being examined, both by those who can read them and by those who must content themselves with the published translations, for light on the early culture-history of Greece. Thus, G. Poisson is inclined to see Hittite affinities in Kadmos and the Spartoi, whose name he refuses to connect with oπeipew. A Hittite monument also furnishes P. Couissin 5 with an example of that rather rare thing, the actual cult of a sword. O. Kern also finds an Oriental example,—a plaque, bought at Smyrna and now preserved at Halle, representing what used to be called the Persian Artemis,of much the same type of mother-goddess as the object of Hesiod's celebrated hymn of praise, Theog., 411-452. While dealing with the East, I may mention that the much-talked-of "Antioch chalice" has been given yet another dating, namely the twentieth century A.D.' But accusations of forgery are to the fore at present, and their objects, apart of course from the Glozel finds, include

6

1 J. Hatzfeld, Inscriptions de Panamara, B.C.H., 1927, p. 57 sqq.; P. Roussel, Les mystères de Panamara, ibid., 123 sqq.

2 Diounsis, guardian of the dithrera, and Dionysos Dithyrambos, in C.R., 1927, p. 161 sqq.

* Literature, criticism of Forrer's interpretations, and a translation of one text are given by E. H. Sturtevant in Amer. Journ. of Semit. Lang., 1928, p. 217 sqq.

4 Rev. Arch., 1928, p. 278 sqq.

5 Le dieu-épée d'Iasili-Kaïa et le culte de l'épée dans l'antiquité, Rev. Arch., 1928, p. 107 sqq. The crux of the whole matter is whether the monument he describes really represents a sword or not.

A.M., 1925 (pub. 1927), p. 157 sqq.; the first foot-note of this article contains a good and timely protest against the loose employment of " Orphic" and other words which should have a definite and technical meaning.

See Rev. Arch., 1928, p. 349.