扎格柔斯或译为扎格列欧斯、扎格留斯、匝格瑞俄斯(Zagreus,希腊语:Ζαγρεύς),有时祂被认定为俄耳甫斯教信徒所膜拜的神祇,是最初的酒神,乃宙斯与珀耳塞福涅所生之子,曾遭受提坦的支解并且又获重生。[1]最早提及扎格柔斯的神话中,祂与大地女神盖亚是婚配关系并被尊为“至高”之神,不过有可能仅仅在指祂是冥界神祇中地位崇高者。然而埃斯库罗斯却把黑帝斯与扎格柔斯关系作了联系,认为祂可能为黑帝斯之子,亦或与黑帝斯是同一尊神祇。[2]值得注意的是“黑帝斯被认定成宙斯在阴间的另一神格(Hades' identity as Zeus' katachthonios[3] alter ego)”,有“阴间宙斯”称号,提摩西·甘茨(英语:Timothy Gantz)(Timothy Gantz)则假设最初扎格柔斯可能是黑帝斯与珀耳塞福涅之子,后来与俄耳甫斯教神祇狄俄倪索斯(本身为宙斯和珀耳塞福涅之子)身份等同。[4]
词源
有关扎格柔斯原文──Zagreus的来源,正如同卡尔·克雷尼(英语:Károly Kerényi)(Karl Kerényi)根据赫西丘斯训诂(the Hesychian gloss)[5]所解释的那样:爱奥尼亚希腊语中捕捉活猎物的猎人被称为zagreus,而zagre这字根其意思是“捕捉活猎物的坑(pit for the capture of live animals)”。[6]克雷尼这么说道“我们可以合理来质问,为何如此神话般伟大猎人,乃野生动物捕捉者而非屠杀者,到希腊却转变成冥界的神秘神灵呢?(We may justifiably ask, why was this great mythical hunter, who in Greece became a mysterious god of the underworld, a capturer of wild animals and not a killer?)”[7]克雷尼也将扎格柔斯形象与古老酒神仪式联系起来,认为小动物遭肢解被生啖其肉,“此非希腊酒神教派作风,而是史前宗教仪式转化或遗留之习俗(not as an emanation of the Greek Dionysian religion, but rather as a migration or survival of a prehistoric rite)”。[8][9]
显然地,对于埃斯库罗斯而言扎格柔斯实质上就是冥界神灵。在埃斯库罗斯失传剧作《西西弗斯》(Sisyphus,约公元前五世纪)当中的一段诗句谈到,扎格柔斯似乎是黑帝斯之子,[12]但在埃斯库罗另一作品《埃及人》(Aigyptioi)里,扎格柔斯看来又被认为与黑帝斯是同一尊神祇。[13]从欧里庇得斯遗佚剧作《克里特人》(Cretan Men or Kretes)片段中,歌队将他们自己描述为伊达山(英语:Mount Ida (Crete))宙斯(希腊神话中,伊达山有一处宙斯出生的穴窟──伊达洞府〔Idaean Cave〕,此山被视作祂母亲提坦既时光女神──雷亚圣地)启蒙者以及“夜游扎格柔斯,执行祂生肉盛宴(night-ranging Zagreus, performing his feasts of raw flesh)”仪式的司祭。[14][9]
Alcmeonis(英语:Alcmeonis) fr. 3. According to West 2003, p. 41 n. 17: "The line perhaps comes from a prayer in which Alcmaon called upon the powers of the earth to send up his father Amphiaraus."
According to Gantz, p. 118, 'Orphic sources preserved seem not to use the name "Zagreus", and according to West 1983, p. 153, the 'name was probably not used in the Orphic narrative'. Edmonds 1999, p. 37 n. 6 says: 'Lobeck 1892 seems to be responsible for the use of the name Zagreus for the Orphic Dionysos. As Linforth noticed, "It is a curious thing that the name Zagreus does not appear in any Orphic poem or fragment, nor is it used by any author who refers to Orpheus" (Linforth 1941:311 (页面存档备份,存于互联网档案馆)). In his reconstruction of the story, however, Lobeck made extensive use of the fifth-century CE epic of Nonnos, who does use the name Zagreus, and later scholars followed his cue. The association of Dionysos with Zagreus appears first explicitly in a fragment of Callimachus preserved in the Etymologicum Magnum (fr. 43.117 P), with a possible earlier precedent in the fragment from Euripides Cretans (fr. 472 Nauck). Earlier evidence, however, (e.g., Alkmaionis fr. 3 PEG; Aeschylus frr. 5, 228) suggests that Zagreus was often identified with other deities.'
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