Thebes, and was dismembered by his own mother in a divine madness, are survivals of this old distrust of Dionysus. It was impossible for Euripides, a sceptic, even in a sceptical age, to approve sincerely of the god whom he was obliged to celebrate. He falls back on queer etymological explanations of the birth of Dionysus from the thigh of Zeus. This myth, as Cadmus very learnedly sets forth, was the result of forgetfulness of the meaning of words, was born of a Volks-etymologie. Zeus gave a hostage (ὅμηρος) to Hera, says Cadmus, and in "process of time" (a very short time) men forgot what they meant when they said this, and supposed that Dionysus had been sewn up in the thigh (ὁ μηρός) of his father.[1] The explanation is absurd, but it shows how Euripides could transfer the doubt and distrust of his own age, and its attempt at a philological interpretation of myth, to the remote heroic times. Throughout the play the character and conduct of the god, and his hideous revenge on the people who reject his wild and cruel rites, can only be justified because they are articles of faith. The chorus may sing—"Ah! blessed he who dwelleth in happiness, expert in the rites of the gods, and so hallows his life, fulfilling his soul with the spirit of Dionysus, revelling on the hills with charms of holy purity."[2] This was the interpretation which the religious mind thrust upon rites which in themselves were so barbarously obscene that they were feigned to have been brought by Dionysus from the barbaric East,[3] and to be the in-
