Abstract
The present article attempts to clarify the outlines of these fragments, by giving possible solutions to two main questions :(1), what were the votive offerings that the satyrs brought to the temple of Poseidon, and(2), what was the myth that provided the background of our satyr-play. (1) Many scholars take these votive offerings as satyr-masks following E. Fraenkel. By closer examination, however, we suggest that it is more appropriate for satyr-plays to suppose that they are the phalluses which the satyrs have taken off(as if they undressed). a13-17 probably mean that the satyrs' mother would mistake the phalluses hanged on pegs for her bald sons. The point of this joke seems to be that she is a woman. The purpose of their dedicating them may be therefore nothing but to keep off not only other contestants who perhaps have tapered and short (perhaps infibulated) genitals as the satyrs do, but also especially, the effeminate god, their master Dionysus. τω θεω(all)might imply 'to Dionysus'. (2) The second question depends on who is the speaker in c49-52 who has brought a newly-made toy(s)for the satyrs. Having shown that there is no good reason to suppose this speaker to be an ironworker, craftsman, or smith, and that it is possible that the toy(s) is a weapon, that is, war-chariot, we suggest that this speaker is Theseus who invented it according to Schol. Aid Ar. Nu 28(I 3. 1. 15, 7-9 Holwerda), and that thebackground of our play was therefore the legend of his foundation of the Isthmian Games. The speaker of al-2also seems to have been Theseus, son of Poseidon. If ξυνισθμιαζειν(c58)means that Theseus will participate in a chariot-race with one of the satyrs(probably as a passive partner)in a war-chariot which has room for two to stand, like the Actorione in II. 23. 638-642 who may be taken as Siamese twins by the audience, ισθμιαζειν must be taken in this meaning, that is, 'to participate in the Isthmian Games'. Thus, we conclude as follows. When it has been announced that the games will be held in Isthmus after Sinis was killed by Theseus, the satyrs who have run away from their master Dionysus in order to compete in the games, come to the temple of Poseidon and are about to hang the phalluses on the wall, intended as another Sinis. Just then Dionysus appears suddenly and their plan comes to nothing. In fr. c when the satyrs who have been reproached again by Dionysus for neglecting the dance, refuse to leave the temple, Theseus enters bearing a war-chariot and offers it to the satyrs who are alarmed at the sight of it, promising to participate in the games with them in return for providing him with a voyage home. It is not unlikely that the satyrs are driving here not chariots but mule-cars(cf. c49 Kcava)for which a race was introduced into the Olympian Games in 500 B.C. If πλουν(c57) indicates the return home of Theseus, finally he might leave for Athens with the satyrs in their ship. Therefore, it seems likely that the origin(aition) of προεδρια(cf. Plu. Thes. 25. 7)was described in our play. The favorite motif in satyr-plays of the satyrs' liberation from slavery may have been used. The title may be interpreted as 'spectators'.
