Note 75 — PART II CHAPTER VIII ORIGINS OF THE BELIEF IN IMMORTALITY THE THRACIAN WORSHIP OF DIONYSOS

Hdt. v, 4 (speaking of the Τραυσοί. Hsch. has the same, s.v. Τραυσός). The story was then added to the regular list of νόμιμα βαρβαρικά used for illustrating the variability of νόμος. It was soon after told of the Κρόβυζοι: Isig., Mir. 27 (they were also regarded as strong adherents of a belief in immortality; see above, n. 65); then of the Καυσιανοί: Nic. Dam., Mir. 18 West. Zenob., Prov. v, 25, p. 128, 5 L.-Schn. (Καύσιοι, Καυσιανοί). It occurs again in a fragment of some collection of νόμιμα βαρβαρικά written before the third century (there is no reason to ascribe it to Aristotle) given by Mahaffy, On the Flinders Petrie Papyri, Transcript., p. 29: Καυσιανοῖς δὲ νόμιμον τοὺς μὲν γιγνομένους θρηνεῖν τοὺς δὲ τελευτῶντας εὐδαιμονίζειν ὡς πολλῶν κακῶν ἀναπεπαυμένους (κακῶν as above or πόνῶν must be supplied to fill the gap; cf. the well-known fragment of Eur. Cresph.: ἐχρῆν γὰρ ἡμᾶς . . . fr. 449, which perhaps alludes to Hdt.’s account). It is told of Thracians in general, or of some tribe not particularly named, by S. E., P. iii, 232; Val. Max. 2, 6, 12 (both clearly drawing on collections of νόμιμα βαρβαρικά); Mela, ii, 18; AP. ix, 111 (Archias). There were thus three sources of the story: Besides Hdt.’s, two in which either the Krobyzoi or the Kausianoi were named as the Thracian tribe instead of Hdt.’s Trausoi.