Ἀπὸ τοῦ τιμὴν καὶ κλέος ἔσχεν, πλὴν τοῦθ᾽, ὅτι χρήστ᾽ ἐδίδασκεν,
Ἀρετὰς, τάξεις, ὁπλίσεις ἀνδρῶν; etc.
The same general contrast is to be found in Plato, Protagoras, p. 316; the opinion of Pausanias, ix. 30, 4. The poems of Musæus seem to have borne considerable analogy to the Melampodia ascribed to Hesiod (see Clemen. Alex. Str. vi. p. 628); and healing charms are ascribed to Orpheus as well as to Musæus. See Eurip. Alcestis, 986.
[48] Herod. ii. 81; Euripid. Hippol. 957, and the curious fragment of the lost Κρῆτες of Euripidês. Ὀρφικοὶ βίοι, Plato, Legg. vii. 782.
[49] Herodot. ii. 42, 59, 144.
[50] Herodot. v. 7, vii. 111; Euripid. Hecub. 1249, and Rhêsus, 969, and the Prologue to the Bacchæ; Strabo, x. p. 470; Schol. ad Aristophan. Aves, 874; Eustath. ad Dionys. Perieg. 1069; Harpocrat. v. Σάβοι; Photius, Εὐοῖ Σαβοῖ. The “Lydiaca” of Th. Menke (Berlin, 1843) traces the early connection between the religion of Dionysos and that of Cybelê, c. 6, 7. Hoeckh’s Krêta (vol. i. p. 128-134) is instructive respecting the Phrygian religion.
[51] Aristotle, Polit. viii. 7, 9. Πᾶσα γὰρ Βάκχεια καὶ πᾶσα ἡ τοιαύτη κίνησις μάλιστα τῶν ὀργάνων ἐστὶν ἐν τοῖς αὐλοῖς· τῶν δ᾽ ἁρμονίων ἐν τοῖς Φρυγιστὶ μέλεσι λαμβάνει ταῦτα τὸ πρέπον, οἷον ὁ διθύραμβος δοκεῖ ὁμολογουμένως εἶναι Φρύγιον. Eurip. Bacch. 58.—
Αἴρεσθε τἀπιχώρι᾽ ἐν πόλει Φρυγῶν
Τύμπανα, Ῥέας τε μητρὸς ἐμὰ θ᾽ εὑρήματα, etc.
Plutarch, Εἰ. in Delph. c. 9; Philochor. Fr. 21, ed. Didot, p. 389. The complete and intimate manner in which Euripidês identifies the Bacchic rites of Dionysos with the Phrygian ceremonies in honor of the Great Mother, is very remarkable. The fine description given by Lucretius (ii. 600-640) of the Phrygian worship is much enfeebled by his unsatisfactory allegorizing.