[4\8: ~Z~ 132 ff. The scene is evidently meant to be a Bacchic festival. This is shown by the ~thu/sthla~, which the ~Diônu/soio tithê=nai~ let fall out of their hands. All the rest is obscure. Even in antiquity no one knew who the ~tithê=nai~ of Dionysos really were, and hence alternative suggestions were all the more numerous: cf. Nauck, _Fr. Trag._^2, p. 17. Voigt, in Roscher's _Mythol. Lex._ i, 1049. It can hardly be necessary (with Sch. A on Z 129) to deduce from the reference to ~tithê=nai~ that Dionysos himself was regarded as ~nê/pios e/ti kai\ pai=s~. His former ~tithê=nai~ follow him in the Bacchic festival even after he has grown up, exactly as in _h. Hom._ xxvi, 3, 7-10. ~hai Dionu/sou trophoi/~ as the frenzied mob worshipping the god, ~tô=| theô=| orgia/zousai~ (in Thessaly), come in D.S. 5, 50, 4, in a parallel narrative to the story of Lykourgos and the Mainads. With the conception of the god as ~likni/tês~ neither his leap into the sea (~Z~ 135 ff.), nor esp. the adj. ~mainome/noio~ (132) are in harmony. This last word does certainly give us pause. The accounts provided by later ages of the madness of Dionysos are obviously made up from the lines of Homer and are therefore of no use to us (already ap. Eumelos in the ~Eurôpi/a~, Schol. AD. ~Z~ 131; then Pherekydes, Achaios ~en I/ridi~: Phld., _Piet._, p. 36 [Nauck, _Fr. Trag._^2, p. 751]; E., _Cyc._ 3. [Apollod.] iii, 5, 1, is prob. derived from Pherec. as are also Philistos _fr._ 57, _FHG._ i; Pl., _Lg._ 672 B; Nic. ~Ophiak.~ _fr._ 30 Schn., etc.). Scholastic interpreters even thought of a hypallage: ~mainome/noio = maniopoiou=, bakchei/as paraskeuastikou=~, Schol. A, ~Z~ 132; cf. Sch. B, p. 182a, 43 f. Bk. And, indeed, there is certainly in this case a sort of mythological or sacramental hypallage: the state of mind brought about by the god in those who surround him is reflected back on to the god himself (~maino/menoi Sa/turoi~, E., _Ba._ 130; cf. the mad nurses of Dionysos, Nonn., _D._ ix, 38 ff.). It would not be hard to parallel this (e.g. Dionys. who makes men drunk is represented as himself drunk, Ath. 428 E, etc.).] [5\8: ~X~ 460, ~mega/roio die/ssuto _maina/di_ i/sê, pallome/nê kradi/ên~. The evidence of this passage for the familiarity of Homer's audience with the nature of the Mainads cannot be set aside as Lob., _Agl._ 285, tries to do. The word could only be used as an ~eikô/n~ if the thing were often before men's eyes. ~maina/s~, indeed, is even something different from, and more specialized than ~mainome/nê~ (~Z~ 389).]