[6\8: The view that ~mai/nesthai~ was primitive in the cult of D., the wine, etc., being added later, was definitely put forward in 1825 by O. Müller (_Kl. Schr._ ii, 26 ff.) arguing against J. H. Voss. But it is only in quite recent times that in tracing the origin of the religion of Dionysos occasional inquirers have taken this view as their starting point: cf. esp. Voigt in his noteworthy treatment of Dionysos in Roscher's _Myth. Lex._ i, 1029 ff.] [7\8: ~ho\s mai/nesthai ena/gei anthrô/pous~, Hdt. iv, 79.] {268} [8\8: E.g. the Odrysai, who, however, lived further north in the Hebros valley; Mela, ii, 17, mentions distinctly the mountain chains of Haimos, Rhodope, and Orbelos as sacris Liberi patris et coetu Maenadum celebratos.] [9\8: Lob., _Agl._ 289 ff.] [10\8: Sabazios: ~Saba/zion to\n Dio/nuson hoi Thra=|kes kalou=sin~ Sch. Ar., _Ves._ 9; cf. Sch. Ar., _Lys._ 388; D.S. 4, 4, 1; Harp. ~Saboi/~; Alex. Polyh. ap. Macr. i, 18, 11 (_Sebadius_: cf. Apul., _M._ viii, 25, p. 150, 11 Ey. The original form of this name seems to have been _Savos_, _Savadios_, Kretschmer, _Einleitung in. d. **Gesch. d. griech. Spr._ 195 f.; Usener, _Götternamen_ 44). Sabos, Phot. p. 495, 11-12 Pors. Hesych. s.v.; Orph., _H._ 49, 2, etc. The fact that others could call Sabazios a Phrygian god (Amphitheos ~p. Hêraklei/os b'~ ap. Sch. Ar., _Av._ 874; Str. 470; Hsch. s.v.), only serves to bring out more clearly the opinion, unanimously held even in antiquity, that the Thracians and the Phrygians were closely related. Sabazios (besides being identified with Helios: Alex. Polyh. l.c.; cf. Soph. _fr._ 523 N.), as the supreme and almighty god of the Thracians, was even called ~_Zeu\s_ Saba/zios~ (Val. Max. i, 3, 2), esp. on inss. (a few are given in Rapp, _Dionysoscult_ [Progr.] p. 21; cf. also ins. from Peiraeus ~Eph. Arch.~ 1883, p. 245; _Ins. Pergam._ i, 248, 33, 49: from Pisidia, _Papers of the Amer. School at Athens_, ii, p. 54, 56. _Jovi Sabazio_, Orelli, _Ins._ 1259). We even find ~Zeu\s Ba/kchos, Zeu\s Hê/lios~ (_BCH._ vi, 189).--The name ~Saba/zios~ was derived from ~saba/zein = eua/zein, dia\ to\n geno/menon peri\ auto\n euasmo/n (theiasmo/n)~: Sch. Ar., _Av._ 874; _Lys._ 388. So, too, ~Ba/kchos~ was on this view only another way of expressing the same meaning; since this name also was derived by the ancients from ~ba/zein = eua/zein~ (it is really from the root ~wach (ache/ô) Ba/kchos~, with "affrication"; a reduplicated form of it is ~wiwachos, I/akchos, iache/ô, iakche/ô~; cf. Curtius, _Griech. Etym._^5, p. 460, 576). Other names of the Thracian Dionysos are the following: ~Bassareu/s (Ba/ssaros~, Orph., _H._ 45, 2), derived from ~bassa/ra~ the long dress (made of skin?) worn by the ~Bassari/des = Thra/|kiai ba/kchai~, _AB._ 222, 26 f.; Hsch. s.v. ~Bassa/rai~ and _EM._ s.v. (the last compiled from Orion and Sch. Lyc. 771). Other accounts (not contradicting in this point the statement of Hsch.) made it the dress worn by the god himself: Sch. Pers. i, 101.