Research

Evidences from archaeological record

This copper made ancient pin artifact might be easily confused with the model of a walking stick by its shape. Thus it is not meant to be a walking stick, staff or wand to the people of the time. It was made in the Late Neolithic - early Chalcolithic Age by the master of the Usatovo archaeological culture, which is the subject of distinction of the certain dynasty marked by a Indo-European term "thyrsus". In fact, the author and user of this оbject understood a completely different meaning by this word and its visual representation. It meant a "huge demon, a sorcerer", not a stick, stuff or wand as might seen from the modern point of view. Otherwise all items used for ambulation by this shape would be called by this word. As of matter of fact it is not. This means that by the time this object had only meaning as "big demon/sorcerer". No other possible meanings. This notion can be verified by the presence of the same root in this word as well as in the local onomastics and, in particular, in the name of the Thiras (Thyras) river (Dniester), near which this object was excavated. As well as in the name of the later tribe Agathyrsi living in the area and its eponym Agathyrsus. Importantly this root does not match in any other places and authentic only to onomastics in this area as well as only in Dionysus cult in Greece. The natural development of this fact is that in this archaeological records and historical linguistics can prove with a high degree of certainty that the owner and author of this thyroidal shape distinctive pin belongs to one of the earliest members of the ruling dynasty of Indo-Europeans who spoke the early Indo-European language. The initial designation of the subject was soon lost with the advent of literature which, with the advent of passions of the mythological pantheon, lead to a significant increase in verbal vocabulary, emergence of new terminology, which with the division of the Indo-European Language family into separate branches lost its first meaning. While acquired in new languages a few new meanings with the several new terms still remembered only as the image of The Sacred Lame Ancestor in Dionysian thyrsus -stuff

Picture in the right show the map of the area of thyrsoidal pins. However if you look at the upper right corner it is a map of areas with thyrsoidal pins in yellow and in red is a flint ( as symbol of fire) arrowheads that ritually shot into the right lower extremity to mimicking the plot that later have been known from mythology as the premature Birth of Dionysus as a result of Zeus's thunderbolt. This map visually represents that those located only in Lower Prut-Dniester-Danube inter-fluvial area chronologically corresponding to territory of Usatovo-Yamnaja cultures

Distribution map of thyrsoidal staff-shaped pendants ( numbers shown in black) . 1 - Bursucheni, mound 1, burial 21; 2 - Chimislia, mound 6, burial 13; 3 - Kazaklia, mound 17, burial 22; 4 - Taraclia II, mound 10, burial 2; 5 - Bolgrad, mound 6, burial 1; 6 - Kale (v. Suvorovo), mound 2, burial 3; 7 - Tiraspol, mound 3, burial 27; 8 - Slobodzeia, mound 1, burial 28;

The most graphical evidences of the origin of Dionysian Cult in Lower Dniester

In the left is the image of the Thyrsoidal shaped Early Bronze Age copper pin as the distinctive mark of belonging to a certain dynasty characterized by cultural element - Dionysian Stuff. This is one of many of the similar findings from Dniester- Prut Rivers interfluvial. This particular piece excavated in Slobodzeia, Moldova in tumulus 1 burial 28. The graphical shape of this pins are one of the most descriptive to make a case of the proto-Dionysian cult origin and mythology in Lower Dniester River zone. Those findings are common in combination in the same burials with another most characteristic of such religious phenomena as such: 1) triangular shaped flint arrowheads and most interesting located often in the femoral bones of buried individuals representing an imitation of the lightning strikes as prototype visual representation of the Birth of Dionysus from the Zeus's lightning strike as later celebrated in form of Dythiramb; 2) such burials often accompanied with presence of skeleton demembrations as a typical sign in Dionysus cult practices; 3) such burials accompanied with pieces of broken stone grain grinders as a sign imitating ritual sacrifices characteristic to early Dionysian cult practices mimicking birth of son of Zeus by lighting strike 4) such burials often accompanied with the several signs of orgiastic cultic practices characteristic to the early developmental stages of Dionysian Mythology .

Map of the distribution of early Bronze Age flint arrowheads that could have caused a leg injury (numbers shown in white):

I (in yellow) - Purcari, mound 1, burial 21. Alleged burial of the historical prototype of the cult of immortality with features of the future mythology of Dionysus (in blue square shape symbol)

1 - Сorpaci, mound 3, burial 1; 2 - Porohi ( Ukraine), mound 3, burial 15; 3 - Ocnitsa (Ukraine), mound 6, burial 18; 4 - Bravicheni, mound 18, burial 3; 5 - Roshkani, mound 4, burial 16; 6 - Taraclia II, mound 3, burial 3; 7 - Bogatoe, mound 2, burial 6; 8 - Mirnoje, mound 1, burial 53; 9 - Belolesie, mound 3, burial 27; 10 –Turlaki, mound 2, burial 6; 11 - Kaplani, mound 1, burial 3; 12 - Hlinoe / bunker, mound 1, burial 18; 13 - Slobodzeya, mound 1, burial 28; 14 - Majaki, ground burial I, burial 5; 15 - Usatovo, ground burial ground II, burial 5; 16 - Usatovo, burial mound I, mound 12, burial 2; 17 - Usatovo, burial mound I, mound 13, burial 1; 18 - Novogrigorievka, mound 2, burial 7; 19 - Petreshty, mound 1, burial 7; 20 - Arichesti (Romania), mound 1, burial 3.

So, it makes 21 in total number of flint arrowheads and 8 of different material made thyrsoidal pins ( pendants) in a very tiny area of Eastern Europe

Above in right. The flint arrowheads from the burials of the Usatovo culture are marked in turquoise, and of the Yamnaya culture are marked in red. The shape of the icons corresponds to the shape of the flint arrowheads.

Map of Central, Southeast and Eastern Europe. Yellow shading shows the zones of distribution of thyrsoidal staff-shaped pendants (pins) in

Black Sea region. Red shading shows the concentration zone of Early Bronze Age burials with flint arrowheads as the cause of the ritually performed wounds in the leg.

Color of the thyrsoidal pins (pendants): red - made from copper; yellow - made from bone; purple - made from silver

Evidences from ethnography & folklore, and written ancient historical records

This is a visual map of the mound in which the historical prototype of Dionysus could have been buried from the ethnographic scientific research article of Dr. Sergiu Bacalov, "Lower Dniester Region. History. Genealogy. Demography", vol. I, Chisinau, 2013 p. 94-95, proving visual scientific evidence of the reality of existence of such object in ancient time and its precise location. This could be related to following well known historical objects: 1) the "Hill of Liberos" (Hill of Dionysus) by Roman historian Pliny the Elder accounts; 2) Ψευγαρτακη - sacred hill (mound) in Scythia by Stephanus of Byzantium "Ethnicorum" (Стефан Византийский. Этника. По изд.: Латышев В. Известия древних писателей о Скифии и Кавказе // Вестник древней истории. 1948. № 3). In the local ethnographic tradition this tumulus used to be called "Movila Zmeului" (Tumulus of the Dragon). This mound can give the only localization of the famous character of Moldavian tales and legends - Balaur ( This mound can give the only localization of the famous character of Moldavian tales and legends - "Balaur" (the local term Balaur mistakenly translated from the Slavic language not as a "dragon", but as "snake"). The full explanation of this erroneous translation is in above article of Dr. Bacalov. This anthropological reconstruction coming on the grounds that this historical prototype was in the form of two at the same time legendary characters - Dionysus and Ancient Hermes ( Hermes Trismegistos), according to ancient writers (Herodotus, Suida, Stephanus of Byzantine, Peisandros, Plato, Aristotle, etc) and Roscher's "Mythological Encyclopedia" tracing this prototype to Dniester River Zone and combining both characters in one historical figure - known from Greek historian Herodotus - as " Agathyrsus". All of this makes this possible to claim a case of locating of the burial of historical person who by effort of his descendants whose thyrsoidal shaped marker pins shown above remembered in the figures of Agathyrsus - Dionysus - Hermes Trismegistus - Biblical Thyras and have survived to the local folk tale "Fet Frumos and Balaur".

This map without any coincidence precisely corresponds to the location of the burial mound near Moldavian village of Purcari - Kurgan #1, burial #21 which make archaeological proof of this anthropological reconstruction. The details of this data shown below.

Arguments in support to build Ψευγαρτακη* - The Memorial Museum of Dionysus

* sacred hill (mound) in Scythia by Stephanus of Byzantium Ethnicorum (Стефан Византийский. Этника. По изд.: Латышев В. Известия древних писателей о Скифии и Кавказе // Вестник древней истории. 1948. № 3).

Map of the place of archaeological dig of tumulus 1 near Purcari, Moldova.

Ancient and modern data suggest Lower Dniester to be the origin place of the Dionysus phenomenon founded on the fundamental concepts of Hermeticism. Russian archaeology professor Evgenii Yarovoi in 1979 uncovered burial[1] which could be the object of what we would think of to be the resting place of ancient priest king Thyrsus (depicted as bull-horned god), later regarded as Agathyrsus (Herodotus) - The Forefather of legendary Agathyrsi. Evidences exist of the great diffusion and diversity in his name remains from other cultures. Mycenaean wine semi-deity Ti-ri-sE-ro-e, Trisheros[2] and the pa-to-ri Tu-ri - The Phrygian Hero Tyris (Sayce); derivative of Agathyrsus – Agathodaemon (wine Agathos Daimon) and his synonym[3] - Hermes Trismegistus[4]; Ancient Greek Ogenos/Ogygosto/Ogygia/Oceanus (bull-horned god)[5]; Eleuthereus, a surname of Dionysus (northern Dionysus), may also be regarded as equivalent to the Latin Liber, and thus describes Dionysus as the deliverer of man from care and sorrow[6]. The form Eleutherius is certainly used in the sense of the deliverer, and occurs also as the surname of Zeus[7]. Since historical tradition tells us that science and writing was invented by - Thoth Hermes (Hermes Trismegistus) we will try to come with our reconstruction of how is the original scientific knowledge in form of astrology, magic and alchemy trough the ancient religious practices spread all over ancient world and how, and why is the name of its originator transformed into other cultures.

Set of the above mentioned names suggest two major territories where those names being associated: territory north of Black See and early cultural centers of Aegean world including adjacent centers of Asia Minor. Recently published archaeogenetical data[8] refute the Arthur Evans's North African hypothesis of the Minoan origin, because Minoans show the strongest relationships with Neolithic and modern European populations. It is very likely, since on biological level those two areas showed a degree of affinity, then some cultural similarities suggested as well.

[1] Е. Яровой, "Курганы эпохи энеолита-бронзы Нижнего Поднестровья". Штиинца (Кишинев 1990), 14-89

[2] Tn 316.5 tablet as well as other Linear B tablets, found in Pylos 1204 and Knossos Kn 02

[3] Ausführliches Lexikon der griechischen und römischen Mythologie. Hrsg. von H.W. Roscher. (1916—1924) Leipzig. Band V. T. 1145

[4] first found in the minutes of a meeting of the council of the Ibis cult, held in 172 BCE near Memphis in Egypt

[5] Lycophron, Alexandra 231; Pherecyd. Syr.Fr.2.D; Crates, Hesychĭus, St.Biz. e.t.c .

[6] Paus. i. 20. § 2, 38. § 8; Plut Quaest. Rom. 101

[7] Plut Sympos. vii. in fin.; Pind Ol. xii. 1; Strab. ix. p. 412; Tacit Ann. xv. 64

[8] J.Hughey e.t. ,Nature Communications 4, (2013) Article number:1861

Noteworthy to mention that Mycenaean equivalent e-re-u-te-ro-se (έλεΰθερος) suggests not legal freedom but it applied to land exempt from the payment of taxes[9] as a privilege of the cult servants do-e-ro and pu-ka-wo/purkawoi (PY An 39 v.4; Fn 837; Fn 50), significance of which will be pointed out later. We have here therefore an indication of certain relation between this Mycenaean surname of Dionysus and euhemerized in later Graeco-Roman culture as a historical figure, god of viticulture and wine, fertility and freedom. This representation contains a still more interesting feature. A closer inspection shows that in fact here it might be a very early connection between two Mycenaean names: Eleuthereus e-re-u-te-ro-se έλεΰθέρωσε (An656, Cn 3, Es) and Trisheros ti-ri-s-e-ro-e (PY Tn 316.5 e.t.c.) with the common root form (T-R-S) contained in both words.

This is not the only example how Thyrsus (Agathyrsus/ Agathodaemon/Tricephalus Hermes) related to Dionysus. Byzantine encyclopedia Suda[10] and Stephanus of Byzantium[11] mentions Πείσανδρος; (лат.–Pisander) who first proposed mythological origin of the river name Tyras (Dniester) derived from Dionysian "thyrsus" (θύρσος). This gives us much sense since etymology of all names of this river (Don-ister/Tyras/N-ister/Nistru) could be translated as "great/giant God", same as original meaning of the Thyrsus - giant magician/God/semi-God. The character of the Agathyrsi divinity worshiped with so much naturalism and spirit preserved to us was sufficiently indicated of practicing orgiastic wine cult[12]. Suda[13] and some scholars[14] believe that Dionysus is a syncretism of a local Greek nature deity and a more powerful god from Thrace or Phrygia such as Sabazios or Zalmoxis.

[9] Mele 1976; Killen 1995c;e.t.c.) contained in both words.

[10] Suid. s. v. ‘Αγάθυρσοι

[11] Steph. Byz. s. v. ‘Αγάθυρσοι, 'Απέννιον, ‘Ασταϰος, Βοανλια, Κυβέλεια, Λυκόζεια, Οἰνωτρία, Νιϕάτης

[12] Scholia graeca in Aristophanem (Tzetzae), verse 298a, linе 11; Valerius Flaccus, Argonautica (transl. by J. H. Mozley) VI, 48-68, 135-140; Aristotle, Probl.XIX, 28; e.t.c

[13] Suda, under 'Sabazios,' 'saboi'; Sider, David. "Notes on Two Epigrams of Philodemus"//The American Journal of Philology, 103.2 (Summer 1982:208-213) pp209f.

[14] Dictionary of Ancient Deities by Patricia Turner and the late Charles Russell Coulter, 2001, pp.152,520, XIX, 28; e.t.c).

For further reading please go to https://www.academia.edu/9099813/Proto-Dionysus

It will be shown on the course of this study that the horned adjunct as a usual article of Mycenaean altar furniture may with some probability stood as the visible impersonation of the Thyris-eroe and have a special value in relation to Hermes Trismegistus[15]. It may be observed that the Latin name Trismegistus derived from poorly understood Mycenaean material and prefix tris should be translated not as numeric "three", but rather as seen from number of Minoan vases inscriptions suggesting meaning - "large, big, giant".

In fact, trimorphic or triune conception of divinity seems to represent a very early element in Greek religion, of which many survivals, such as triple Hekate or Tiris-eroe, and represent the description of the primordial divinities as being giants. What if in the image of worship of group of trees (crystal lentoid, Idean Cave) that shows tree trees and image of a bull horns on top of the altar are not the representation of triple group of tree but rather worshiping a deity characterized as big – great – giant divinity or simply representation of Tiris-eroe? A triple group of trees, with their trunks closely drawn together, and having indeed the appearance of a single tree with a tripartite trunk in gold signet ring from Mycenae may, with great probability, be regarded as the idea of Great Giant or simply image of the Tiris-eroe. The most interesting from these survivals is the combination altar and of what at first sight seems to be triplicity, which offer a more literal parallel that any threefold groups. As Arthur Evans expressed: his actual image in anthropomorphic shape was not needed by the religion of that time. We are proposing reconstruction of this name as its meaning lost or purposely hidden during Aegean Dark Ages and transformed to numeric noun - 3 (three) in Classical antiquity. That is why in our opinion the original name appeared to be Thyrsus (as Father Thyrsus = Agathyrsus/ Agathodaemon) meaning The Giant Priest (OE đyrs (thyrs) "a giant demon, a magician"), transformed to Trismegistus, meaning “thrice great”, with derivatives like - Tritopatore (Suda s.v. Tritopatores) and Tricephalus Hermes[16] with the same meaning. Ancient Hermes's relation to Ancient Dionysus not limited by number of historical records[17] but also by the similarity of the images of hermai columns and Dionysian sileni depictions in numerous works of art.

[15] Palmer in Douglas Young, Is Linear B Deciphered? //Arion, Vol. 4, No. 3 (Autumn, 1965) 528.

[16] Suda s.v.Tricephalus

[17] Orphic Hymns. LVI.Tо the terrestrial Hermes [Hermes Khthonios]; Herod.V.7; The Phædrus of Plato, Anthologia. l. 1. 91. l. 1. 29; e.t.c.

of Dionysian Cult.

Page featuring the image of the Pylian clay tablet Tn 316 line 5. Kadmos. Volume 34, Issue 1, Pages 53–62, ISSN (Online) 1613-0723, ISSN (Print) 0022-7498, DOI: 10.1515/kadm.1995.34.1.53, September 2009

As pointed in dissertation (1921) by Russian prominent Classics scholar and expert in cult of Dionysus history V. Ivanov: " In fact, the earliest epoch of Dionysus' religion is the epoch of nameless or different languages named "proto-Dionysus." One indication of this preparatory stage of religious historical process that led to the consolidation of local orgiastic cults with a name of particular Hellenic deity, may serve as an empty throne[altar] of a God, latter filled with small idol of Dionysus, reflected in images on the coins of the Thracian Ainos [Greek . Αίνος, modern Enez in Turkey]. This notion observed by Reichel [Über vorhellenische Götterculte Wien, 1897 p.15] in survey for the connection to primitive Cult of the Throne [Throne Dais /Thron-Cultus] ...cults, named by different languages have experienced double fate. Most often, their initial objects were local demons with the features of the future Dionysus elevated to the level of heroes. Etiological myth usually leads these characters in more or less close relationship with Dionysus himself. In addition, in their characteristic traits preserved specific physical features of God, which they continue to live in the religious memory as theirs heroic counterparts". This important vision of the subject materialized in the present scientific data. The point is that etymology of the village Purcari could derived from following: 1) Altar - BARA2-MEŠ; parakku (Babylonian Topographical Texts By A. R. George, Peeters Press. Louvain, page 99-102 . BM 34878 & BM 38602) – throne-daises in the temples associated with the rituals of Devine Love Lyrics in Babylonian temple of Ningiszida; pa-rak-ki, ibratu;

parakku - altar , table of sacrifice( Akkadian Dictionary || Association Assyrophile de France). 2) in Tokharian: A, B pärk- (PT *pärk-) 'arise, rise, come up'; A pärkär, B pärkare (PT *pärk(ä)re) 'long' (Adams 372 f) 3) Indo-European etymology: Proto-IE: *bhergh-, *bherg'h- meaning: tall, mountain; in Hittite: parku- 'hoch', parganu- (I) 'hoch machen', pargatar n. (r/n) 'Höhe', parkija-, park- (I) 'sich erheben' (Friedrich 160-161) Russian meaning: гора; высокий. 4) Germanic etymology : Proto-Germanic: *birga-n; *burgō, *birgaxa- meaning: mountain [tumulus], bank[river bank]; Gothic: *bɛrgahī f. (n) `mountainous area'; Old English: beorg (beorh, biorg, biorh), -es m. `hill, mountain; heap, burrow, barrow, heap of stones, place of burial'; Old High German: berg (9.Jh.). 4) Nostratic etymology; Eurasiatic: *berg[i] meaning: high; Proto-Kartvelian: *bRge tall, sturdy; Dravidian: *per- (or: SDR *pēr_ 'cliff' (PN) [3730]; or PKK *pṛī- 'big, tall' (V. M. Illich-Svitych. Materials for a Comparative Dictionary of the Nostratic Languages (Indo-European, Altaic, Uralic, Dravidian, Kartvelian, Semito-Hamitic). Etymology 1965, Nauka, M., 1967, 335; Dolgopolski, Aron, Nostratic Dictionary,243. Russian meaning: рослый, крепкий. English meaning: tall, sturdy.

Page from published book of Е. Яровой, "Курганы эпохи энеолита-бронзы Нижнего Поднестровья". Штиинца (Кишинев 1990), 14-89. showing image of the remains of the burial #21 in the river front of modern Dniester (Moldova) near Purcari where was found remains of the giant/more than average tall person in high social status, with traits of the cult later became known as Dionysus Cult.

The entire meaning of the cult of Dionysus could be simplified to one phenomenon celebrated in this cult - birth of the semi-God (son of God) out of flame[18]. That is exactly the meaning of word in the core of name Purcari - "pur" – flame/lightning strike. In fact, Purcari may also with some probability be recognized as the modern survival of Purka Πέρκη - the sacred name of the ancient Thrace[19]. It is not possible, however, to be sure whether we have here a rustic survival of the sacred Thracian place or whether here we see certain relation of this place to history of Dionysus. It is equally important that he known to be from Thracian origin[20], coupled with above mentioned parallels could well indicate that we have actually before us the remains of this divinity. When we recall the fragment from "the last scholar of the ancient world"[21]: Thiras, of which the Thracians, whose name has changed as little, as Tiraces – shown to have a special value in relation to this divinity with Thrace. Remarks of Nennius[22] in Historia brittonum must also be included among supporting arguments and makes this opinion extremely possible.

[18] Etymologicum Magnum, 277, 35

[19] V.Tsymburski (2008) quoting Stephanus of Byzantium - Stephani Byzantii Ethnicorum quae supersunt 735-736 ; De Simone C. Etruskischer Literaturbericht: neuveroffentliche Inschriften 1970-1973 // Glotta, 53,1975, 152

[20] Herodotus, Histories 5. 7; Diodorus Siculus, Library of History, 4.81.1; Hesychii Alexandrini Lexicon, ed. K. Latte; CodexVenetus Graec.851,

[21] Isidorus Hispalensis , Etymologiarum libri XX, Liber IX Caput II. [31] Thiras, ex quo Thraces; quorum non satis inmutatum vocabulum est, quasi Tiraces

[22] Historia Brittonum cum additamentis Nennii,18 // MGH AA T. XII. Chronica minora saec. IV. V. VI. VII. Vol. 3/Ed. T. Mommsen. Berolini, 1891. P. 111—222

There is also existing evidences of grouping pu-ra/puri with ti-ri- in Mycenaean linear B tablets that shows their certain connection (GR Hart – The grouping of place –names in the Knossos tablets, Mnemosyne, 1965 - JSTOR)

In our opinion, creation process of this complex wine cult has many aspects and cannot be just simple seen as originated from one place. But still, modern data shows credible archaeological and epigraphical evidences in favor of Lower Dniester ( "Okeanos is the main land of Thrace" Homer in Suid s. v. Ὠκεανός; Diodorus Siculus, Lib. II. 47;Chronicon Dubnicense Ed. Florianus, c. 28.; e.t.c) initial place, where it began to shape its character. This complex process took place in archaic Aegean Sea early religious belief system development known as Greek Mythology.

Evgeny Yarovoi in his book “Mistika drevnih kurganov” (Е.B. Яровой, Мистика древних курганов. Серия: Тайны древних цивилизаций, (Москва 2005) 87-96) suggests that his height was approximate 2 meters and 15 centimeters (7’05”). That makes these remains of the burial 21 from Purcarian tumulus 1 a unique example of human paleopathology since such finding is extremely rare. No anthropological measurements were done since the discovery besides above referenced book relied on the the preliminary results from Ukrainian anthropologist Segeda. Also, was not done the interdisciplinary expertise of the remains. Especially probes for wine remains in uncovered ceramics from this burial. This important data still waits for its testing. Questions should be tested among others: a genetic examination of the kinship buried in different graves of the same area; if it is there a continuous lineage of priesthood?; is there a foreign person among sacrificed individuals? Second aspect is to find remains of proto-Dionysian cult in form of masculine cult manifested in symbology of labris, or feminine – manifested in form of proto–Dionysian nameless cult of maenads symbolized by thyrsus, ivy, snake, and worshiped altars - throne-daises.

We are open for discussion on the matter and this short digest of data does not pretend to be the last word on the subject. All concerns and critics should be addressed drhenryshephard@yahoo.com

Members of OIUM planing to build a memorial site for our legendary ancestor.

Interview with archaeologist Sergei Agulnikov about oldest wine making material evidences in Lower Dniester, Moldavia (in Russian with English subtitles)

Interview with archaeologist Prof. Evgeny Yarovoi about discovery in Purcari, Moldavia (in Russian)