|A satyr balances a Kantharos, |
signed drinking cup (kylix)
of the potter Kachrylion, 520/10 BC,
Antiquities Berlin / Altes Museum.
Marcus Cyron © 2007.
προΐτω σ᾽ τὸ πρόσθεν ὀλίγον ἡ κανηφόρος:
ὁ Ξανθίας τὸν φαλλὸν ὀρθὸν στησάτω.
κατάθου τὸ κανοῦν ὦ θύγατερ, ἵν᾽ ἀπαρξώμεθα.
ὦ μῆτερ ἀνάδος δεῦρο τὴν ἐτνήρυσιν, 245
ἵν᾽ ἔτνος καταχέω τοὐλατῆρος τουτουί.
καὶ μὴν καλόν γ᾽ ἔστ᾽: ὦ Διόνυσε δέσποτα
κεχαρισμένως σοι τήνδε τὴν πομπὴν ἐμὲ
πέμψαντα καὶ θύσαντα μετὰ τῶν οἰκετῶν
ἀγαγεῖν τυχηρῶς τὰ κατ᾽ ἀγροὺς Διονύσια, 250
στρατιᾶς ἀπαλλαχθέντα: τὰς σπονδὰς δέ μοι
καλῶς ξυνενεγκεῖν τὰς τριακοντούτιδας.
ἄγ᾽ ὦ θύγατερ ὅπως τὸ κανοῦν καλὴ καλῶς
οἴσεις βλέπουσα θυμβροφάγον. ὡς μακάριος
ὅστις σ᾽ ὀπύσει κἀκποιήσεται γαλᾶς 255
σοῦ μηδὲν ἥττους βδεῖν, ἐπειδὰν ὄρθρος ᾖ.
πρόβαινε, κἀν τὤχλῳ φυλάττεσθαι σφόδρα
μή τις λαθών σου περιτράγῃ τὰ χρυσία.
ὦ Ξανθία, σφῷν δ᾽ ἐστὶν ὀρθὸς ἑκτέος
ὁ φαλλὸς ἐξόπισθε τῆς κανηφόρου: 260
ἐγὼ δ᾽ ἀκολουθῶν ᾁσομαι τὸ φαλλικόν:
σὺ δ᾽ ὦ γύναι θεῶ μ᾽ ἀπὸ τοῦ τέγους. πρόβα.
Dicaeopolis (Δικαιόπολις), the 'father' of this Athenian family starts his own offering few days prior of the Rural Dionysia. He loudly declares silence (εὐφημεῖτε) and calls his daughter (θυγάτηρ), the basket-bearer, to come forward, which in the civic festive is the maiden who carried the basket filled with fruits. He requests from his slave named Xanthias to hold up above the basket the phallus, the ritualistic symbol of the god in this specific festive. The basket that the Dicaeopolis' daughter carried was filled with a cake which needed to be spread with a sauce. Dicaeopolis after was satisfied for the preparations started the offering to Dionysus with a special prayer, then orders the small procession in front of his house to start. Could have been the 'reality' for an Athenian to perform a household made civic festival? Aristophanes wished to situate his caricatures in a commonly accepted and recognizable reality based on his audience experience. For that reason, the Aristophanic imaginative characters are acting truthfully. Accordingly, I believe that it was a common household practice to 'reproduce' civic festivities especial those that have been celebrated in local rural communities and demes (Mikalson, 1977: p. 434).
Bowie, E. (1988). Who Is Dicaeopolis? The Journal of Hellenic Studies, 108 DOI: 10.2307/632639
Mikalson, J. (1977). Religion in the Attic Demes The American Journal of Philology, 98 (4) DOI: 10.2307/293807