By Renate Schlesier
Within sleek frameworks of data and illustration, Dionysos frequently seems to be odd for old tradition, an exception in the context of old polytheism, or perhaps an example of a distinction that anticipates modernism. How can fresh examine give a contribution to a extra targeted realizing of the various alterations 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 background of scholarship, ponder this query. as a result, this results in a brand new glance on vase work, sanctuaries, rituals and religious-political associations like theatre, and contains new readings of the texts of historical poets, historians and philosophers, in addition to of papyri and inscriptions. it's the variety of resources or equipment and the problem of former perspectives that's the energy of this quantity, offering a complete, cutting edge and richly faceted account of the several god in an exceptional way."
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Additional resources for A Different God? Dionysos and Ancient Polytheism
Pickard-Cambridge (19682) 261: “It may be that the obscurity imparted to the words of the tragic choruses was one, among others, of the causes of its rapid decline in the fourth century. ” 43 Annuaire Collge de France 76 (1976) 371. See his statement quoted below, n. 48. Cf. Henrichs (1976a) 261; Pleket (1981) 177. 44 And so it could happen, that when the best of the workmen involved in the construction of the Propylaea was terribly injured and given up by the doctors, the goddess (B he|r = the Athena herself) appeared in a dream, saved him, and that next Perikles erected a statue for Athena Hygieia at the place where she had already an older altar (Plut.
Esp. 48: “The church maintains that there is only one Mary, that all representations of her are interchangeable. But devotions have crystallized around different representations, a manifestation of the inevitable problem of localization […]. The parishes […] (with specific shrine images) […] countered the universalist impulse by diversifying the image of Mary. As a result, even though the same divine figure reigned everywhere, the symbols for different communities were distinctive, and each community could be said to have its own Mary” (my italics, HSV).
Hatzopoulos (1994) 64 f. 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.
A Different God? Dionysos and Ancient Polytheism by Renate Schlesier