The following coins bear the head or the figure of Dionysos : Amisos. A city of Pontos. Head of Dionysos.— Reverse. Mystic kist of Dionysos and thyrsos. A late coin. Andros. Ivy-crowned head.-Rev. Thyrsos, on panther. Boiotia. Head of horned Dionysos, ivy-crowned.— Rev. Boiotik buckler. Herakleia. In Bithynia. Head, ivy-crowned, with thyrsos behind. Histiaia. In Euboia. Female head. The Bacchi foemineum caput,' crowned with grape-clusters.-Rev. A woman, sitting on the prow of a ship. Homeros calls the place rich in grapes,'1 and Sophokles applies the same epithet to Euboia.2 los. Head of bearded Dionysos.-Rev. A palm tree. Karthaia. In the island of Keos. Head, ivy-crowned. -Rev. Grape-cluster, under a star. Korkyra. Dionysos, panther-carried.-Rev. Satyr, pouring drink from one diota or double-eared cup into another. Kydonia. Head, crowned with ivy and clusters of ivy-berries.—Rev. A she-wolf, suckling a little boy. Kyzikos. Head of Persephone.-Rev. Dionysos, tigercarried. Dionysos stolatus, holding a torch. Lamia. In Thessalia. Lampsakos. The same. Head, ivy-crowned. Larymne. In Boiotia. The same.-Rev. Two-handled cup and grape-cluster. Makedonia. Horned head. Also, head, ivy-crowned. -Rev. A he-goat. Also, head of Seilenos. Seilenos, according to a legend, was made prisoner in the gardens of Midas and compelled to answer questions.* 2 Antig. 1133. 1 Il. ii. 537. from the west.' Magnesia. In Lydia. Dionysos, ivy-crowned, with kist and serpent. Maroneia. Head of Dionysos, with twisted horn, ivy-crowned and with ivy-berries. Rev. 41ONTΣOr ΣΩΤΗΡΟΣ ΜΑΡΩΝΙΤΩΝ. Naked Dionysos, standing. Maron, priest of Apollon, who dwelt at Ismaros, near Maroneia, gave Odysseus excellent wine.1 Methymna. The second city of Lesbos. Head of Dionysos. Mykonos. Head of Dionysos.-Rev. Grape-cluster. Naxos. Head, ivy-crowned, sometimes bearded, sometimes beardless.-Rev. Kanthar, sometimes with thyrsos and ivy twined round it. Naxos. In Sikelia. Head, ivy-crowned and bearded. -Rev. Seilenos, with kanthar and ivy. Neapolis. In Makedonia. Head of Dionysos, a thyrsos behind it. Parion. In Mysia. Head, ivy-crowned. Also grapecluster. Rev. Ear of corn. Paros. Head, ivy-crowned.-Rev. A woman sitting on a kist, holding a thyrsos. Peparethos. Head of Dionysos.-Rev. Kanthar. This small island off the Thessalian coast is described as abounding in grapes.2 Perga. Head, ivy-crowned. Pergamos. In Mysia. Terminal Dionysos, towards which a priest leads a bull. The prophetess Phaennis alluded to Attalos I. king of Pergamos as the beloved son of a Zeus-nourished bull,' i. e., a special votary of Dionysos Taurokeros, an epithet applied by the oracle of Apollon to the King. Other coins of the place bear a bull's head, and serpent-worship also obtained there. 1 Vide sup. IV. iii. 4. 2 Soph. Philok. 549. 3 Paus. x. 15. Rhodos. Head of Dionysos, crowned with ivy and berries, sometimes rayed. Sebastopolis. In Pontos. Head, ivy-crowned.-Rev. Kist of Dionysos and thyrsos. Sidon. Head of Dionysos. On late Coins. Sybritia. In Krete. Bearded Dionysos, half naked, sitting, with diota and thyrsos. Tanagra. Head, ivy-crowned.-Rev. Grape-cluster. cluster. Thasos. Head of bearded Dionysos. Also ramhorned head of Dionysos, crowned with ivy and berries. Thebai. Head of ivy-crowned and bearded Dionysos. -Rev. Boiotik buckler. Head of ivy-crowned and bearded Dionysos.-Rev. Kanthar and thyrsos. Coins, and more especially antonomous coins, present a singularly interesting branch of mythological and historic study. The various types, however apparently strange, were never originally chosen arbitrarily, but, like the names of places, divinities, or animals, had an appropriate history and significance. Arbitrary invention or meaningless application alike belong to a later age, which has theories to support and copies what has become famous. Thus men, ignorant who first colonized Boiotia or founded Eleusis, but possessed of a theory that every place was called after some personage, were compelled to excogitate the fabulous heroes Boiotos and Eleusis. Thus, too, any American village may apropos of nothing be named Babylon or Athens, according to caprice. But a real antiquity is free from such blemishes. The Sphinx of Chios or the Gryphon of Teos would be as unimportant as the animals in a child's toy ark did they not contain a meaning and a history which excite curiosity and challenge investigation. Things in themselves signify but little; the reason of their use and existence is alone of real importance. We might as well, like a weary novelist, note down and tabulate the trivialities of daily life, as crowd the brain with facts from antiquity merely regarded as dry facts. What matters it that Apollon had a bow or Athene an owl? Nothing. Who or what is Athene, what does she symbolize or signify, and why and how? This is her only important aspect, and in this respect every recorded detail of her myth, however slight, becomes replete with interest. Reason must consider nothing less than reason; its pabulum should be as god-like as itself. Thus Cause, which is invariably allied with Order, is alone worthy, Chaos alone unworthy, of consideration. Apples fall but one way (cause); did they fall any or every way (chaos) the phenomenon would have been valueless. Apparent chaos is, however, by no means always real, and to extract cause from this is the highest of achievements, the merit rising in proportion with the intricacy. To do this in the world of art is to think as men have thought; to do it in the world of nature is to think as God has thought. Believing, then, in the truth and certainty of cointeaching, we find on the Dionysiak Coins mentioned the following eleven symbols used in connection with the god:-The Kist or Chest of the Mysteries, Grape-cluster, Kanthar or Diota, Ivy, Thyrsos, Serpent, Panther, Horns, Rays, a Beard, and Beardlessness. It is evident from them that Dionysos is not merely a wine-god, for what has a wine-god specially to do with ivy or with a beard? It is equally evident that Dionysos is not merely a nature-god or merely a phallic god, for what have such concepts to do with rays? But as all these symbols were considered to be appropriate to the god, his real concept must have included them all. Now divide them between his true protagonistic phases, and the result is as follows:(1) Theoinos. Grape-cluster and Kanthar. (2) Taurokeros. Horns. (3) Chrysopes. Rays. (4) Erikapeios. Thyrsos, Panther, Ivy, Beard, Beardlessness. (5) Zagreus. Kist and Serpent. Of course some of these symbols harmonize also with other phases of the god besides with those under which they are here classed, but the above arrangement is sufficient for the purpose, and shows to demonstration that the god is vinal, bovine, solar, vital, and chthonian, in the proportions of ths, th, th, ths, and ths. These proportions, by no means mathematically exact, are yet sufficiently accurate and fairly reflect the facts; we see at a glance that the vinal element is in a small minority, and know that the other four elements blend and change into each other harmoniously. But it may still be objected, as heretofore, that the solar, bovine, and other non-vinal phases of the god were engrafted on a simple earlier cult: an assertion incapable of proof, and to which the facts of the case as unfolded in the enquiry fully reply. Dionysos succeeded in forcing his way into the Aryan Olympos because there was room for him there; yet could he fully obtain in one only of his great aspects as the god of the life-heat and growth-power of nature. The solar seat was filled already, as was the throne of the Under-world; Apollon and Aïdes held their own against the Stranger, and the result of this is that the solar and chthonian and many other aspects of the god are crushed down and overshadowed so that, as was noticed when speaking of the early statues of Dionysos,2 his phases and cult are frequently attributed to other divinities. Thus, for instance, localities addicted to a solar cult may naturally be connected in idea with Apollon, but the ritual which really prevailed there may have been |