By Renate Schlesier
Within smooth frameworks of data and illustration, Dionysos usually seems to be ordinary for old tradition, an exception in the context of historical polytheism, or maybe an example of a distinction that anticipates modernism. How can fresh learn give a contribution to a extra distinct knowing of the varied modifications of the traditional god, from Greek antiquity to the Roman Empire? during this quantity, that's the results of a global convention held in March 2009 on the Pergamon Museum Berlin, students from all branches of classical reviews, together with heritage of scholarship, give some thought to this query. for this reason, this results in a brand new glance on vase work, sanctuaries, rituals and religious-political associations like theatre, and comprises new readings of the texts of old poets, historians and philosophers, in addition to of papyri and inscriptions. it's the range of resources or tools and the problem of former perspectives that's the power of this quantity, supplying a finished, cutting edge and richly faceted account of different god in an extraordinary way."
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Extra info for A Different God? Dionysos and Ancient Polytheism
Regards a series of female deities worshipped in Beroia, including the Meter theôn autochthôn, as different interpretationes of one pre-Hellenic p|tmia hgq_m and gives more literature. The testimonia (all dating from the period between ca. ) in: Petsas et al. v. aqt|whym. The Meter autochthôn is once (no. 156) called L^tgq He_m iqe_a. Nor is she the only goddess with the epithet autochthôn. From an inscription of the second cent. C. it appears that Samos (not unjustifiedly) boasts a Hera autochthôn.
22), whereas Zeus Meilichios23 persecuted him because Xenophon, as he found out too late, had failed to sacrifice a holocaust to him (An. ”25 If so, are these common 21 Which does not mean that any snake depicted in painting or relief should represent Zeus Meilichios. On this god the most comprehensive study still is: Cook (1925). ). A new view of the god’s nature mainly based on epigraphic evidence: Cusumano (1991). Attic cults and shrines are collected by Lalonde (2006), Appendix 103 – 120. 22 Something similar can be said about the Roman Iuppiter and his chthonic counterpart Veiovis (a name that, like Iuppiter, contained the element -iov.
1st cent. I. Gallis, Arch. Deltion 27 (1972, appeared in 1977) 419; SEG XLVII 206; BE 1978, 256. Robert (1987) 359 – 361, a unique and isolated Lydian claim on the goddess who is often referred to as L^tgq Vq}cia. The Mother of the Gods, Kybele, was already called 1piwyq_g he|r of Sardis in Hdt. 1. See: Roller (1999) 128 – 131. ‘Our Rhea’ in Anth. Pal. 645, as discussed by Schwertheim (1995), whom I owe the epigraphic evidence, including the Lydian Zeus, for which see also: Robert (19622) 207; 214.
A Different God? Dionysos and Ancient Polytheism by Renate Schlesier