Abstract
Ovid (Fast. V 493-544) narrates the birth of Orion in according to a particular version that goes back at least to Euphorion of Chalcis. This version is incompatible with the archaic conception of Orion’s birth in epics. The article discusses the story from Ovid’s text and from the scholium of the Iliad which contains Euphorion’s version. From a structural perspective, the story contains ritual motifs that may relate to a fertility rite attested in a Hittite text, the so-called Paskuwatti’s ritual against sexual impotence (CTH 406). The cultic substratum shared by both, European and Asiatic, Aegean banks, suggests the survival of certain features of ritual origin transfigured into some of the mythemes of the story discussed.
Highlights
The story contains ritual motifs that may relate to a fertility rite attested in a Hittite text, the so-called Paškuwatti’s ritual against sexual impotence (CTH 406)
El relato coincide en gran medida con Ovidio: Ὑριεὺς ὁ Ποσειδῶνος καὶ Ἀλκυόνης μιᾶς τῶν Ἄτλαντος θυγατέρων, ᾤκει μὲν ἐν Τανάγρᾳ τῆς Βοιωτίας. φιλοξενώτατος δὲ ὢν ὑπεδέξατο ποτὲ καὶ θεούς
Pues, de que el poeta de Calcis, en el texto en que trataba este mito, nos ofrecía detalles de una versión beocia diferente de la tradición recogida por Corina, estrechamente vinculada a un oráculo beocio de Apolo, que no parece haber sido el de Apolo Ptoios en Acrefia sino otro localizado en la localidad de Hiria, deshabitada en época de Estrabón y olvidada en tiempos de Pausanias, pero ya citada por Homero en el Catálogo de las Naves
Summary
V 493-544) nos ofrece el testimonio de una versión del nacimiento de Orión que se remonta, por lo menos, a Euforión de Calcis. Cuando Estrabón habla de la paternidad de Hirieo respecto a Orión, no cita a Euforión, a pesar de que debía conocer su obra, sino al poeta beocio, fuente anterior y, en consecuencia, de más prestigio.
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