Arguments in support to build Ψε γαρ ακη1 - The Memorial Museum of Dionysus in Lower Dniester

Map of the place of archaeological site 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 archaeologist Evgenii Yarovoi in 1980 uncovered burial2 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.

Most fruitful starting point for his ancient archaeological affiliation is the textual records showing suggestive parallels between his name, physical anthropological characteristics and its relationship with names of the lower part of the river Dniester (Tyras), location of his remains in the basin of this river, conformity with toponymy of its location and most importantly - signs of ancient proto-Dionysiac orgiastic wine cult practices from across all Usatovo Culture archaeological sites. The expert studies of bone remains found at the site of early Usatovo Culture period tumulus 1 burial 21 (1/21) near Moldavian village Purcari reported by E.Yarovoi3 represents an extraordinary discovery for first time the earliest documented giantism4 in a complete ancient

Europe Chalcolithic Age elderly men skeleton. Buried 1/21 male exhibited a very tall but normally proportioned stature due to an overgrowth disorder, a rare palaeopathological example of mild form of over-production of growth hormone during childhood development. This case of clinical pathology itself is not the only single factor for this consideration. Beside of the rare occurrence of this form of

1 The sacred hill (mound) in Scythia by Stephanus of Byzantium Ethnicorum ( . Э . .:

ы . я К // . 1948. № γ) 2 . , "К - я". ( ΰ99ί), ΰ4-89 3 . . . . я: ы , ( βίίη)., 91 4 Gigantism is a very rare condition, in which the hypersecretion of hGH onset before epiphyseal closure stimulates cartilaginous activity at the growth plate and accelerates linear growth of normal body proportions ultimately resulting in very tall stature.

pituitary abnormality5 in form of long proportionate bones accompanying with hyperostosis frontalis interna as an association with pituitary gland disorders, this case represents another rare combination with the condition of large posttraumatic femoral secondary bone deformation, calcium build-up (hyperostosis) of the femoral bone and muscle tissue around the wound ultimately resulting in limping of the buried man in 1/21 Purcari tumulus. This burial makes unique case in combination of the two mentioned conditions also as it presents copper6 and ceramic sacrificial inventory, characteristic of wine cult practices, remains of the sacrificed earliest symbolic animals associated with practices of wine cult - dog and goat, along with a number of other traits suggesting the early stage or preform of orgiastic wine cult with signs of immortality beliefs. This limping 55-60 year old male from burial mound with good certainty explains etymology of the Nysos' name of the son of Zeus - Dio-nysos, where "Νῦσο "7 meaning "lame" in conformity with multiple ancient records described his very specific physical characteristics8. As a further matter, this pituitary gigantesque ancient king-priest-hero from the proto-Thracian most sacred territory in Lower Dniester conforming well to the Dionysiac characteristic symbol: wand - "thyrsus" (tСвrsήđвrsήþвrs) meaning "giant, wizard, sorcerer". Thus, the motif of a God carried his premature born Child in his thigh until birth had no antecedents (and has had no imitators since) in Proto-Indo-European religions and is the only found in this particular archaeological site. Moreover, it turns out that this historical reconstruction has potentially important implications for the matter of the relationship of the great diffusion and diversity in his name remains from other cultures. Mycenaean wine semi-deity Ti-ri-sE-ro-e, Trisheros9 and the pa-to-ri Tu-ri - The Phrygian Hero Tyris (Sayce); derivative of Agathyrsus – Agathodaemon 10(Agathos Daimon of the wine11) and his synonym12 - Hermes Trismegistus13; most ancient pre-Greek Ogenos/Ogygosto/Ogygia/Oceanus (bull-horned titan god)14 and

5 modern annual incidence: 3/1,000,000 (Ayuk J, Sheppard MC. Growth hormone and its disorders. Postgraduate Medical Journal. 2006;82:24–30). 6 Remnants of copper age in early Dionysus cult clearly seen in: Nonnus Dionysiaca XIV,244,344 and could be proved in modern time in .И., я . . έУ έ К I-4, I-5 .–

,ΰ94ί , βθΰ; Э. ., i У . .ΰ9η9, 89-97 7 Hyginus Fabulae 131, 167, 179; Cicero De natura deorum 3,23,58; Heinrich Wilhelm Stoll: Nysos 1. In: Wilhelm Heinrich Roscher (Hrsg.): Ausführliches Lexikon der griechischen und römischen Mythologie. Band 3,1, Leipzig 1902, Sp. 433; 569 8 N ЧЧus Dionysiaca I Rouse pp. 305-308; Euripides, Bacchae 90, 245, 285, 520 ff; Pseudo-Apollodorus, Bibliotheca 3. 26 - 29; Apollon. Rhod. IV. 1137; Athenaeus, Deipnosophistae, VIII γθ, γ4θ etc 9 Tn 316.5 tablet as well as other Linear B tablets, found in Pylos 1204 and Knossos Kn 02 10 Scriptores Historiae Augustae //Э . // ы . ., , ΰ99β 11 . III 7, 1; VIII 10, 3 12 Ausführliches Lexikon der griechischen und römischen Mythologie. Hrsg. von H.W. Roscher. (1916—1924) Leipzig. Band V. line. 1145; PСěrКТШs/Φ α ο /Φ αῖο Тs К epithet of Hermes by Kallimachos, fr.117, p.384 in Roscher’s lОбТМШЧ (ββ9θ) and hero. 13 first found in the minutes of a meeting of the council of the Ibis cult, held in 172 BCE near Memphis in Egypt. Therefore in GrООФ trКЧslКtТШЧ ПrШm ШrТРТЧКl Тt:” megistou kai megistou theou megalou Hermou” 14 Lycophron, Alexandra 231 -- is a variant of Okeanos (omega 43) (Venetus LXX 3;Marcianus 476); Ὠ łα , Lyc.231, St.Byz., etc.; Ὠ νό - Pherecyd. Syr.Fr.2.D.; Ὠ , ῆ ο (HОsвМСĭus): СОЧМО Ὠ ł Łα = Ὠ łα Łα , Id.; and ὠ ο (uЧЛШrЧ, uЧМrОКtОН), α, ον, = ἀ χαῖο (ancient, of ancient times), ὠέ Σńυ ὸ ὕŁω Parth.Fr.7. cf. ὠ ο : πα α (HesвМСĭus)//IЧ:HОЧrв GОШrРО δТННОll. RШЛОrt SМШtt. A Greek-English Lexicon. revised and augmented throughout by Sir Henry Stuart Jones with the assistance of Roderick McKenzie. Oxford. Clarendon Press. 1940. entry *wgenos: Ω ł ο , ὁ , = Ὠ łα

Ogygus/Ogyges15 - epithet of Dionysus; Eleuthereus, another epithet 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 sorrow16. The form Eleutherius is certainly used in the sense of the deliverer, and occurs also as the surname of Zeus17. 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. The finding of antimony shining piece of copper ore18 from Asia Minor origin in one of the mounds of Usatovo point to the distant connections of Usatovo Culture, and perhaps the interpenetration of the population - is a visual explanation of the Thracian-Luwian linguistic ties. This would serve as one of the explanations, along with number of others evidences, clear parallels and ancient proto-Thracian influence19 in Greek Myths and Mesopotamia20. The most obvious is the parallel between Okeanos and his wife Tethys and the corresponding Sumerian pair Abzu and Tiamat, respectively the fresh- and salt- water oceans21. However, the detailed examination of the meaning of this biconstituent word is that Ab - "water" or "seed" and Zu - « to know" (in the sense of knowledge), or "far, deeply." Thus, given that Tiamat is the salty water pool, the primordial Abzu obviously not a geographical object - the ocean, though personifies some moisture. Still it likely given that designation, Tiamat, unlike the Abzu, missing determinative DINGIR which meaning "god." It should be noted that original cuneiform sign of the proper noun "Abzu" often translated as "ocean" - modern stereotyped perception of the geographical object. To understand the degree of substitution, one might refer to the illustrated example of most striking parallels. In the later Akkadian refining of the early Sumerian myth’ ubiquitous motif of acquisition of divinity by immersing in the holy water, and then dressing clothing of spiritual power, expressed in the form of food, there are many parallels in Greek and Mesopotamian traditions. This motif of

15 Ausführliches Lexikon der griechischen und römischen Mythologie. Hrsg. von H.W. Roscher. Band III, 683-694 (in Ovid) 16 Paus. i. 20. § 2, 38. § 8; Plut Quaest. Rom. 101 17 Plut Sympos. vii. in fin.; Pindar Od. xii. 1; Strab. ix. p. 412; Tacit Ann. xv. 64 18 . ., ΰ9βη, Д 1λβ1 έ (1925) // BOOK. — . β/γ), .ββ-23 in Э. . У , . , 1979

19 SКвМО ΰ9ίΰ: . SКвМО, The Religions of Ancient Egypt and Babylonia, Part 2, lecture 9, (1901). The Gifford Lectures (1900-1902) Oxford University, (Edinburgh 1903); Laroche E. Les noms des hittites. P., 1966, 70, 76, 177, 327 20 Walter Burkert, ‘τriОntal εвtС anН δitОraturО in tСО IliaН’, in Robin Hägg, ed., The Greek Renaissance of the Eighth Century BC: Tradition and Innovation, Proceedings of the Second International Symposium at the Swedish Institute in Athens, 1–η JuЧО, ΰ98ΰ, P.Aström, StШМФСШlm, ΰ98γ, p.η4; ‘ώomОrstuНiОn unН τriОnt’, in Joachim Latacz, ed., Zweihundert Jahre Homer-Forschung: Rückblick und Ausblick, B.G.Teubner, Stuttgart and Leipzig, 1991, p.171; Auffarth, Der drohende Untergang, pp.131–40; Charles Penglase. Greek myths and Mesopotamia. Parallels and Influence in the Homeric Hymns and Hesiod. Routledge London-NewYork 1994 21 A.Kragerud,who considers them to be the upper and lower waters in Enuma Elish: ‘The Concept of Creation in Enuma ElisС’, in C.J. Bleeker, S.G.F.Brandon, and M.Simon, eds, Ex Orbe Religionum: Studia Geo Widengren, vol. 1, E.J.Brill, Leiden, 1971, p.41.

the Homeric "Hymn to Apollo" mirrors in the hero Gilgamesh's journey to his ancestor Utnapishtim to mythical island of Dilmun in the midst of the waters of death in search of the secret of immortality. In the Epic of Gilgamesh, Utnapishtim advises him to abandon search for immortality but tells him about a plant that can make him young again. Gilgamesh obtains a plant, interpreted as from "the bottom of the ocean", but the serpent steals it, and Gilgamesh returns home to the city of Uruk leaving the hope of immortality, and the return of youngness. But what is especially remarkable for us to understand is the fact that the "lower part" of the mythical river, where the plant of immortality (grapes), was instead translated from the original language as “ПrШm tСО bottom of the ocean." Here it is detected the absurdity of the substitution of the original word proper noun "Abzu" to hydronym "ocean", and word "lower" translated instead as "bottom/deep". Plant of immortality would not be necessarily to get from bottom of the mythical fresh water ocean, but even at that ancient time could be possibly brought from the Lower Dniester River. This river already was named in the same chronological period by proper name "Okean", which is as in the same time perceived as Titan God. There are present tangible confirmation of such contacts in Usatovo Culture archaeological findings. Furthermore, Utnapishtim, on the advice of a water god Enki (in Babyl. Ea), saved the human race from the flood and received immortality for it, as well as for devotion to the gods, landed his surviving ark in a place that has several meanings. Previously some scholars was thought that this word means mountain Nisir. However, later Akkadian reading from the original Sumerian cuneiform transliteration «KUR-ú KUR ni-sir», of Sumerian cuneiform word pronounced sign «KUR» can mean "land, country or hill", not a "mountain". When the Sumerian cuneiform script was adapted for writing in Akkadian, it was ambiguous, because both words were written by the same sign-ideogram (conventionally transcribed KUR, after the Sumerian pronunciation). To warn the reader about what exactly the Akkadian word meant, the cuneiform «KUR» with phonetic component - «-ú» pronounced šaНú, if meant "hill", while without «-ú» component KUR pronounced mātu and understood as - "country, land". Obviously substitute for proper name "giant mythical river - Abzu" to geographical word "ocean", word "lower" to word "bottom" and Sumerian cuneiform transliteration «KUR-ú KUR ni-sir» "country / land / hill Nisir" to "mountain Nisir" occurred only later in Akkadian period deliberately or accidentally. There are also close phonetic parallel between Nisir and Nistru (Dniester). So it was quiet important to hide the knowledge about location of grapes and wine - drink that giving immortality. The reason why is that happened will become more apparent from further consideration, revealing the scope and character of the ancient north-western Black Sea, Aegean basin and Asia Minor historic cultural ties. Nameless Throne-Daises from Usatovo Culture and ceramic miniature cubes - objects of orgiastic worship, reflecting the symbolism of fertility and immortality in later times have their echo in all the cultures of the same cultural circle of Aegean: Minoan Cretan throne images reflect the symbolism of giant deity cult of wine on quartz stamps of Bronze Age Aegean cultural tradition and to proto-Thracian-Hittite parallels by ancient mythological name "Goddess of tСО TСrШЧО" (HКlmКsuТt ᵈḪКl-ma-š Дu-it-ti]). These correspondences in the Mesopotamian tradition should also include the Sumerian primitive designation of geographical opposition "top-bottom" as geospatial designation of

the known world, perhaps within the terms of the values of the prefix di- (as in the word Dílmun). Indo-European ancestors meant it "wholeness", where the "bottom, lower", and later in Akkadian "up, higher" as some kind of land or some kind of large water pool. With that, the translation of these words are rather vague and has no sustainable designation, and Mesopotamian geographical concepts would still quite primitive, could be explained as certain stage of social development, undoubtedly as is very early. Characteristically, it is ritually significant based on the principles of duality, this geo-opposition shows the deep roots of archaic religious beliefs relating even to the distant era when visual images have great power over the imagination, possesses universal character and are found in a variety of unrelated ancient cultural traditions. Designation of "top" and "bottom" in the mind of ancient Mesopotamians meant as unity of Heaven and Earth, which pragmatically results in fertili ty in the world symbolized by Great Mother Goddess (Ama-ušumРКl-ana/Ngeshtin-ana/ Geshtinanna, Шr lТtОrКllв “δКНв ШП tСО VТЧО”). Whatever it was, the nature of the sources this allows us to reconstruct only as simplific, static picture. In other words, topographical landmarks - the "top" "bottom" and the elements of sacred topography - the "heavens" as the "upper" world - realm of the dead, as the "lower" did not differ to meaning in unity

representation. And as a result of all this shows that in Mesopotamia there was archaic concept of existence beyond the material existence which through linkages and interchange of Vinca and GumОlЧТţК cultures in ancient Europe and interfluvial area of Lower Danube and Lower Dniester inhabited by proto-Thracian tribes appeared in developed burial rite. Recently published archaeogenetical data22 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. Page featuring the image of the Pylian clay tablet Tn 316 line 5. Kadmos. Volume 34, Issue 1, p.53–62.

Noteworthy to mention that Mycenaean equivalent e-re-u-te-ro-se (έλ ο ) suРРОsts ЧШt lОРКl ПrООНШm Лut Тt КpplТОН tШ lКЧН Обempt from the payment of taxes23 as a privilege of the cult servants do-e-ro and pu-ka-wo/purkawoi 24, significance of which will be pointed out later. We have here therefore an indication of

22 J.Hughey e.t. ,Nature Communications 4, (2013) Article number:1861 23 Mele 1976; Killen 1995c;e.t.c. 24 J. T. Killen The two provinces of Pylos revisited .Faventia Supplementa 1. Actas del Simposio Internacional: 55 Años de Micenología (1952-2007) 169-170; PY An 39 v.4; Fn 837; Fn 50

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 έλ έ ωσ 25 and Trisheros ti-ri -s-e-ro-e26 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 Suda27 and Stephanus of Byzantium28 mentions Π σαν ο ; (Lat.–Pisander) who first proposed mythological origin of the river name Tyras (Dniester) derived from Dionysian "thyrsus" (Ńο ). 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 cult29. Suda30 and some scholars31 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.

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 Tiris-eroe and have a special value in relation to Hermes Trismegistus32. 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, and 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

25 PВ NК γ9η, DШМ.ΰ9ί (msI); AЧθηθ, γ, ES; PВ NК β48, DШМ. ΰ9ΰ (εSI); PВ NК ηθ8, DШМ.ΰ89 (msI) . 26 AMQ 10; BSe 4.62; EB 67.233; LyB 11.202; StH 15.1003 (SMID 1953-ΰ98η, p.ΰί7) .. 27 SuТН. s. Я. ‘ υ Ńο 28 Steph. Byz. s. v. ‘ υ Ńο , ' π ο , ‘ Ńńαϰο , οα α, υ ł α, υ ł α, ἰ ωń α, Ν ϕ ń –“ ἀπὸ ńᾶ Ńω ńοῦ

Ńου” 29 Scholia graeca in Aristophanem (TгОtгКО), ЯОrsО β98К, lТЧ ΰΰ; VКlОrТus FlКММus, Argonautica (transl. by J. H. Mozley) VI, 48-68, 135-140; Aristotle, Probl.XIX, 28; e.t.c 30 Suda, under 'Sabazios,' 'saboi'; Sider, David. "Notes on Two Epigrams of Philodemus"//The American Journal of Philology, 103.2 (Summer 1982:208-213) pp209f. 31 Dictionary of Ancient Deities by Patricia Turner and the late Charles Russell Coulter, 2001, pp.152,520 32 Palmer in Douglas Young, Is Linear B Deciphered? //Arion, Vol. 4, No. 3 (Autumn, 1965) 528.

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 đвrs (thyrs) "a giant demon, a magician"), transformed to Trismegistus, meaning “tСrice great”, with derivatives like - Tritopatore (Suda s.v. Tritopatores) and Tricephalus Hermes33 with the same meaning. Ancient Hermes's relation to Ancient Dionysus not limited by number of historical records34 but also by the similarity of the images of hermai columns and Dionysian sileni depictions in numerous works of art.

As pointed in dissertation by Russian prominent Classics scholar expert in cult of Dionysus history V. Ivanov35 (1921): “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 Ainos36. This notion observed by Reichel37 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"38. This important vision of the subject materialized in the present scientific data. The thorough exploration of etymology of name of the Dniestrian village Purcari, as has been elsewhere suggested39, extremely possible to be the birth-place of proto-Dionysus/ Agathyrsus / Agathodaemon / Ti-ri-sE-ro-e / Hermes Trismegistus, has conclusively proved the nearest parallel. As we shall see, we may well believe that had the whole been preserved to us the remains of him

33 Suda s.v.Tricephalus 34 Orphic Hymns. δVI.T tСО tОrrОstrТКl HОrmОs ДHОrmОs KСtСШЧТШs]; Herod.V.7; The Phædrus of Plato, Anthologia. l. 1. 91. l. 1. 29; e.t.c. 35 studied in Berlin University under T.Mommzen and called by James H. Billington - 'Viacheslav the Magnificent'. 36 GrООФ . Α νο , mШНОrЧ EЧОг ТЧ TurФОв. 37 Reichel Über vorhellenische Götterculte Wien, 1897 p.15 38 я . И . Д . .ΰ, .ΰ, (1923), .ΰ-2 39 , К Д // И я я ы :

ы , ( .), βίΰί, β97-310 (ISBN 978-5-7017-1653-5)

and his legacy in: 1) Altar - BARA2-εEŠ; pКrКФФu40– 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 sacrifice41. 2) in Tocharian: 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: ; ы . 4) Germanic etymology: Proto-Germanic: *birga-n; *burРō, *birРaбa- meaning: mountain [tumulus], bank [river bank]; Gothic: *bɛrРaСī П. (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 *pī- 'big, tКll’. Russian meaning: ы , . English meaning: tall, sturdy42.

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) πὸ πο ῶ πυ out of flame43. That is exactly the meaning of word in the core of name Purcari - "pur"/ πυ – flame/lightning strike - "The Lightning Child". In fact, Purcari may also with some probability be recognized as the modern survival of Perke ( ) - the sacred name of the ancient Thrace44. 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 origin45, 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"46: 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 Nennius47 in Historia Brittonum must also be included among supporting arguments and makes this opinion extremely possible. The evidences seems to indicate that, 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

40 Babylonian Topographical Texts By A. R. George, Peeters Press. Louvain, page 99-102 . BM 34878 & BM 38602) 41 Akkadian Dictionary || Association Assyrophile de France 42 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, Aaron, Nostratic Dictionary,243. 43 Etymologicum Magnum, 277, 35; Günter Berger. Etymologicum Genuinum et Etymologicum Symeonis ( ). //BОТtrКРО гur Klassischen Philology. Herausgegeben von Reinhold Merkelbach. Heft 45. 1972. Verlag Anton Hain., beta.269.1, p.146 44 ł Łł Θ χ α, οπο α ο łńο α Ά α - in Stephani Byzantii Ethnicorum quae supersunt 735-736 ; De Simone C. Etruskischer Literaturbericht: neuveroffentliche Inschriften 1970-1973 // Glotta, 53,1975, 152 45 Herodotus, Histories 5. 7; Diodorus Siculus, Library of History, 4.81.1; Hesychii Alexandrini Lexicon, ed. K. Latte; CodexVenetus Graec.851, 46 Isidorus Hispalensis , Etymologiarum libri XX, Liber IX Caput II. [31] Thiras, ex quo Thraces; quorum non satis inmutatum vocabulum est, quasi Tiraces 47 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

(“Okeanos is the main land of Thrace" Homer in Suda)48 initial place, where it began to shape its character. This complex process took place in archaic Aegean Sea religious belief system development known as Greek Mythology.

EЯРОЧТ ВКrШЯШТ ТЧ СТs ЛШШФ “Mistika drevnih kurganov”49 suggests that osteometric data without regression equations applied to long bone lengths obtained from this individual buried in 1/21 compared with the mean values obtained from different Chalcolithic Age male samples and divided by standard deviation his normally proportioned stature reconstruction resulted in approximate 215 cm (7’ίη”) Лв tСО КЧКtШmТМКl mОtСШН, indicating an overgrowth syndrome associated with a dysfunction of the pituitary gland50. No further anthropological measurements51 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 and burial inventory. Especially probes for wine remains in uncovered ceramics from this burial. The only conclusive additional data in conformity to our reconstruction was the palinological survey52 performed by State Botanical Garden of the Academy of Science. It shows clear presents of magical and ancient traditional medicine plants species. Among them found pollen and seeds belonging to the magic plants at least two notable species. One plant species - tarragon (Artemísia dracuncúlus), known to be used in magic and in funerary rituals in form of ointments, also as one of the ingredient of wine aromatizer and additives, as well as in other alcoholic beverages. It is also this plant common name associated with Dionysus and Zeus – Tarchun. Another notable to this reconstruction plant species - Dipsacus fullonum, (syn. Dipsacus sylvestris Huds L.) a legendary herb recorded even in the first pharmacopeia record “Códex Vindobonénsis” - ФЧШаЧ tШ СКЯО К “mКРТМКl ПТrО ТЧ tСО stОКm” tШ ЛО usОН against evil magic. This important data still waits for further interdisciplinary evaluation.

The most important implication of this proposed reconstruction is this could be have a chance for strong etymological explanation of the word "God" (in Old Engl.- guþ; in Gothic - gudis) which is thought to derive from Proto-Germanic *ǥuđпn, as derivation from a Proto-Indo-European neuter passive perfect participle *ǵʰu-tó-m and thought to derive from a root *ǵʰОu- "to pour, libate" (Sanskrit huta, see Сot)? It is often connected with Greek " έω" (tСОō), "run" КЧН " ω έω" (tСОorОō) in which also shall see interconnection. Depending on which possibility is preferred, the pre-Christian meaning of the Germanic term may either have been (in the "pouring" case) "libation" or "that which is libated upon,

48 Suida s. v. Ὠ łα ; DТШНШrus SТМulus, Lib. II. 47;Chronicon Dubnicense Ed. Florianus, c. 28. 49 .B. , . я: ы , ( βίίη) 87-96 50 Aufderheide A, Rodrìguez-Martìn C. 1998. The Cambridge Encyclopedia of Human Paleopathology. University Press: Cambridge; Ortner DJ. 2003. Identification of Pathological Conditions in Human Skeletal Remains, (2nd edn.), Academic Press: San Diego, CA. 51 Standards for Data Collection from Human Skeletal Remains (Buikstra JE, Ubelaker DH. 1994. Standards for Data Collection from Human Skeletal Remains. Arkansas Archaeological Survey Research Series No. 44: Fayetteville, AR.). These include forms for dental inventory/metrics, z-score, regression equations applied to long bone lengths, aging, sexing, cranial metrics, measurements of pituitary area, postcranial metrics, inspection of residual vascular channels of long bones, non-metrics, and pathology; Formicola V. 1993. Stature reconstruction from long bones in ancient population samples: an approach to the problem of its reliability. American Journal of Physical Anthropology 90: 351–358. 52 ё . . . .И. я ( )

idol" — or, as were derived within what Watkins53 understood to be in the light of Greek χυń α α - "poured earth" meaning "tumulus"54. The Germanic form may have referred in the first instance to the spirit55 immanent in a burial mound" — or ritual drink - wine served literally as Tiresias56 in Euripides The Bacchae - God of Wine is a object of offering . Also explains word and concept of "religion", "sacred", and why and who was the originator of the original religious vocabulary and concepts, and where and when exactly took place the final switch from totemic conception of "spirit" to the conception of "God".

This article serves as just short digest in English from much larger monograph in Russian and Romanian.

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 to drhenryshephard@yahoo.com

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July 26, 2005 © 2008 Henry Shephard. Purcarian Roots of Dionysus. Library of Congress registration number PAu 3-389-690,

effective date - September 30, 2008 © 2014.Henry Shephard The oldest epoch of Dionysus religion. Library of Congress

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53 Watkins, Calvert, ed., The American Heritage Dictionary of Indo-European Roots, 2nd ed., Houghton Mifflin Co., 2000. 54 The tumulus known to be rather characteristic sign of monotheistic worship of hero, which in contrast of orgiastic ancient Middle Eastern passionless more bloody cult became more pronounced religious passions and much less bloody, as himself sacrificed then more of a sign of "poured earth". This could be the precedent of immergence of the literate culture in several forms as tragedy e.t.c. 55 Most likely percepted in form of daemon 56 At Knossos, in a Late Minoan IIIA context (fourteenth century BC), seven Linear B texts mention an entity, unattested elsewhere as yet, called qe-ra-si-ja and, once, qe-ra-si-jo.