παγκοίνοις, welcoming guests from every quarter to the Eleusinian Mysteries: schol. “ἐν οἶς πάντες συνάγονται διὰ τὰς πανηγύρεις”. Cp. El. 138 “ἐξ Ἀΐδα παγκοίνου λίμνας”. Pind. O. 6. 63 “πάγκοινον ἐς χώραν” (Olympia). κόλποις, recesses, i.e., the sheltered Thriasian plain, enclosed by hills,—Aegaleos on the E. , Cithaeron on the N., and the Kerāta range on N. W. and W. Cp. Aristoph. Ran. 373 “ἐς τοὺς εὐανθεῖς κόλπους λειμώνων” (where, though the scene is in Hades, the allusion is to the Initiated visiting Eleusis). So Pind. O. 9. 87 “Νεμέας... κατὰ κόλπον”: ib. 14. 23 “κόλποις παρ᾽ εὐδόξου Πίσας”. This is better than to refer “κόλποις” to the Bay of Eleusis, whose shores are the “λαμπάδες ἀκταί” of O. C. 1049 (where see nn.). Ἐλευσι^νίας: on the ι^, see n. on this v. in Analysis. “ μετρ.Δηοῦς ῀ Δήμητρος”: Hom. h. Dem. 47 “πότνια Δηώ”. In this connection the proper name of the god was “Ἴακχος” (1152), a young deity who was represented as the son of Cora (or of Demeter); cp. O. C. 682 n. Indeed, Arrian expressly distinguishes the Eleusinian Iacchus from the Theban Dionysus, An. 2. 16 § 3: “Ἀθηναῖοι Διόνυσον τὸν Διὸς καὶ Κόρης σέβουσιν...καὶ ὁ Ἴακχος ὁ μυστικὸς” (the chant of the initiated) “τούτῳ τῷ Διονύσῳ, οὐχὶ τῷ Θηβαίῳ, ἐπᾴδεται”. But, as Welcker remarks (Götterl. 2, p. 543), Dionysus was the general name, often substituted for the special title.
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