to the human race. He was a god of moisture and vegetation. The corn that sustains life, and the wine and beer that gladden the heart, were his gifts. These things sprang from the bosom of mother earth, through his mysterious influence, for the earth and he were lovers.
Further the Thracians and Phrygians at the winter solstice, held wild orgies (Bacchanalia), when naked women, wrought into frenzy by music and dance, and driven by priests, wandered in bands through fields and forests, shouting the name of the deity or a part of it (like Saboi), and by every barbarous means endeavouring to awaken the dead god into reproductive activity.[4] He was imagined as passing rapidly through the stages of childhood, adolescence and youth. And as he was held to be incarnate in a bull, a buck, a man, or even in an infant, the festival reached its climax in the devouring of warm and bloody flesh just torn from a live bull, goat, or a priest. Sabazios under the name of Zagreus was thus being cut to pieces and consumed by his devotees. In this sacramental meal, the god no doubt became incarnate in his votaries and blessed the land with fertility.[5]
We have no clear traces of such repulsive rites in what has been handed down to us from the old religion of the Armenians in spite of their proverbial piety. Whatever they have preserved seems to belong to another stratum of the Phrygo-Thracian faith.[6]
A careful examination of this ancient material shows among the earliest Armenians a religious and mythological development parallel to that observed among other Indo-European peoples, especially the Satem branch of the race.
Their language contains an important fund of Indo-European religious words such as Tiu (Dyaûs=Zeus=Tiwaz), “day-light,” and Di-kh (pl. of Di, i.e. Deiva=Deus, etc.), “the gods.” When the ancient Armenians shouted, “Ti (or Tir), forward,” they must have meant this ancient Dyaûs
