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Journal articles on the topic 'Cult of Dionysus'

Author: Grafiati

Published: 24 April 2022

Last updated: 25 July 2025

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1

Hall, Joshua M. "Dionyseus Lyseus Reborn." Philosophy Today 66, no. 1 (2022): 57–74. http://dx.doi.org/10.5840/philtoday20211013429.

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Having elsewhere connected Walter Otto’s interpretation of Dionysus as a politically progressive deity to Huey P. Newton’s vision for the Black Panthers, I here expand this inquiry to a line of Otto-inspired scholarship. First, Alain Daniélou identifies Dionysus and Shiva as the dancing god of a democratic/decolonizing cult oppressed by tyrannical patriarchies. Arthur Evans sharpens this critique of sexism and heteronormativity, concluding that, as Dionysus’s chorus is to Greek tragedy, so Socrates’s circle is to Western philosophy. I thus call for the creation of a hybrid Dionysian-Socratic r

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2

Di Segni, Leah. "Dated Inscription from Beth Shean and the Cult of Dionysos Ktistes in Roman Scythopolis." Scripta Classica Israelica 16 (May 23, 2020): 139–61. https://doi.org/10.71043/sci.v16i.4253.

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This paper explores the antiquity of the cult of Dionysus in Beth Shean-Nysa Scythopolis in his character of city founder (ktirstes). While the cult may well go back to the Ptolemaic foundation of the city, the ktistes element, first attested by Pliny as an aetiological myth connected to the settling of Scythians and to the god’s nurse Nysa, is not documented in inscriptions or coins before the mid-second century, when it appears on an altar dedicated to Dionysos ktistes in 141/2, and the nurse element is first attested by a coin issued under Septimius Severus. Cults of founding gods appear in

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3

Parker, Robert. "Dionysus and polis religion." Kernos 37 (2024): 189–94. https://doi.org/10.4000/146mw.

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According to many myths, Dionysus, the ‘mad’ god, was initially seen as representing a threat to the order of the polis. But the myths also tell of how Dionysus always overcame resistance, often violently. Historically, Dionysus had an accepted and often prominent place in the cult system of every Greek polis that we can observe in any detail. But a few cases of unofficial Dionysiac cults being suppressed are known, though nothing on the scale of the famous senatus consultum de Bacchanalibus of 186 BCE at Rome.

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Poliakova, O. O., and V. V. Asotskyi. "DIONYSUS CULT AS A PROTOTYPE OF AUTONOMOUS GENDER." Anthropological Measurements of Philosophical Research, no. 15 (May 28, 2019): 155–65. https://doi.org/10.15802/ampr.v0i15.168865.

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<strong>Purpose.</strong> The research is based on the analysis of the cult of Dionysus: the introspection of the irrational content of the "Dionysian states", in the symbolism of which an alternative scenario of gender relations is codified, based on autonomy and non-destructive interdependence. The achievement of this goal involves, firstly, the "archeology" of telestic madness and orgasm as the liberating states the comprehension of their semantic potential for the outlook of the Dionysian neophyte, and secondly, to identify the features that are likened to the cult

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Dobrovolskyi, Liubomyr S., та Ulan U. Umitkaliev. "Z-Symbols in the Interpretation of the Semantics of the Configuration of S- and Г-Shaped Scythian Cheek-Pieces of the Eastern European Zone". Povolzhskaya Arkheologiya (The Volga River Region Archaeology) 1, № 47 (2024): 125–38. http://dx.doi.org/10.24852/pa2024.1.47.125.138.

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The work deals with the issue of the regional specificity of the formation and development of the Dionysian cult and Orphic teachings, common in the Northern Black Sea region during the Greek colonization of the 6th–5th centuries BC. On the extensive Scythian archaeological material of the Eastern European zone, the design of horse headbands decorated with cult symbols of Dionysus-Zagreus is being studied. S-shaped and Г-shaped Scythian cheekpieces serve as an object of study to determine whether their configuration corresponds to the inscriptions of the initial letter in the Greek name Zagreu

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6

Scolnic, Benjamin Edidin. "The Festival of Dionysus in 2 Macc 6:7b." Journal for the Study of Judaism 49, no. 2 (2018): 153–64. http://dx.doi.org/10.1163/15700631-12491200.

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AbstractRecent scholarship has maintained that the Dionysian rites of 2 Macc 6:7b are not historical because evidence of this cult in Seleukid official policy is seen as meager at best. A review of AntiochusIV’s coinage, his procession at Daphne, his designation of Geron the Athenian as enforcer of the imposed cult, and other allusions to promiscuity in the Temple may indicate that this reference to Dionysian practices is at least plausible.

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Plácido Suárez, Domingo. "Los festivales dionisíacos: entre el gozo, el dolor y la gloria." ARYS: Antigüedad, Religiones y Sociedades, no. 13 (October 5, 2017): 61. http://dx.doi.org/10.20318/arys.2017.2749.

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Resumen: En Atenas, el escenario principal en época clásica era el teatro de Dioniso, vinculado al culto de este dios, lo que se ve transpuesto a los héroes en el desarrollo de la ciudad, en el paso de los cultos agrarios a fiestas cívicas, en un proceso de integración relacionado con las tiranías.Dioniso es el que ha dado a los hombres alegría y dolor, según Hesíodo. Él mismo es pues personificación de las contradicciones de la vida misma, en la que es difícil hallar el gozo en estado puro. Pero existía antes un culto heroico que se integra en las ciudades en su formación como poleis.Abstract

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Poliakova, O. O., and V. V. Asotskyi. "DIONYSUS CULT AS A PROTOTYPE OF AUTONOMOUS GENDER." Anthropological Measurements of Philosophical Research, no. 15 (May 28, 2019): 155–65. http://dx.doi.org/10.15802/ampr.v0i15.168865.

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9

Shevchenko, Tetiana. "Bust Thymiateria and Cult of Dionysus in Olbia." Archaeology, no. 1 (March 12, 2020): 39–56. http://dx.doi.org/10.15407/archaeologyua2020.01.039.

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10

Obidina, Yulia S. "Dionysus reprobate? Reception of the cult of Dionysus in mythological tradition and polis religion." Vestnik of the Mari State University. Chapter “History. Law” 9, no. 2 (2023): 120–27. http://dx.doi.org/10.30914/2411-3522-2023-9-2-120-127.

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11

Burges Watson, Sarah. "MOUSIKÊ AND MYSTERIES: A NIETZSCHEAN READING OF AESCHYLUS’ BASSARIDES." Classical Quarterly 65, no. 2 (2015): 455–75. http://dx.doi.org/10.1017/s0009838815000154.

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In chapter 12 of Birth of Tragedy, Nietzsche describes Socrates as the new Orpheus, who rises up against Dionysus and murders tragedy: … in league with Socrates, Euripides dared to be the herald of a new kind of artistic creation. If this caused the older tragedy to perish, then aesthetic Socratism is the murderous principle; but in so far as the fight was directed against the Dionysiac nature of the older art, we may identify Socrates as the opponent of Dionysos, the new Orpheus who rises up against Dionysos and who, although fated to be torn apart by the maenads of the Athenian court of just

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Шауб, И. Ю. "SOME FEATURES OF THE CULT OF DIONYSUS AMONG THE HELLENES AND BARBARIANS OF THE NORTHERN BLACK SEA REGION." Proceedings in Archaeology and History of Ancient and Medieval Black Sea Region, no. 15 (October 31, 2023): 701–35. http://dx.doi.org/10.53737/9236.2023.89.62.027.

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Специфика северопонтийского дионисийства рассматривается как обусловленная фракийскими влияниями: в Ольвии о них прежде всего свидетельствуют орфические таблички, на Боспоре — исключительная популярность в местной нумизматике заимствованных из Фракии изображений сатиров, культ Диониса Арея, а также необычный образ хтонического Диониса на погребальных пеликах. На Боспоре и в Херсонесе к кругу этого бога относился родственный ему фрако-фригийский бог Сабазий. Сочетание на монетах Пантикапея образов сатиров на аверсе с аполлиническим грифоном на реверсе позволяет предполагать синкретизм Диониса и

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Matveychev, Oleg A. "The Russian Silver Age: Dionysianism Versus Principium Individuationis." IZVESTIYA VUZOV SEVERO-KAVKAZSKII REGION SOCIAL SCIENCE, no. 4 (208) (December 23, 2020): 21–28. http://dx.doi.org/10.18522/2687-0770-2020-4-21-28.

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The article examines the existence, development and historical fate of the famous Nietzschean antithesis “Apollonian and Dionysian” in Russian culture of the late 19th - early 20th century. The author considers reasons for the true triumph of Nietzsche in Russia during the Silver Age and the peculiarities of the reception of his ideas by the Russian intelligentsia. The emphasis in the work is on the ideas of V. Ivanov - the main guide, herald and living embodiment of the idea of Dionysianism in Russia (the works of almost all other authors who addressed this topic were written under his influe

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Dobrovolskyi, Lіubomyr S. "THE SYMBOLISM OF THE SCYTHIAN PECTORAL FROM THE THICK GRAVE KURGAN IN TERMS OF THE ORPHIC DIONYSIAN RELIGION." Вестник антропологии (Herald of Anthropology), no. 2 (June 6, 2025): 376–92. https://doi.org/10.33876/2311-0546/2025-2/376-392.

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The article analyzes the semantics of the images and compositions of the three tiers of the Scythian pectoral from the Thick Grave kurgan, a site which dates back to the 4th century BC. This is the first time the Scythian pectoral is considered as a cult object in terms of the Dionysian Orphic religion. The semantics of the images in the integrity of the composition of the three tiers confirms the connection of the Scythians with the religious cult on the island Delos reported by Herodotus. It is also in line with the results obtained by earlier studies about the wide spread of the religious a

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Chlup, Radek. "Plutarch's Dualism and the Delphic Cult." Phronesis 45, no. 2 (2000): 138–58. http://dx.doi.org/10.1163/156852800510153.

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AbstractThe article interprets Plutarch's dualism in the light of the Apollo-Dionysus opposition as presented in De E 388e-389c, arguing that Plutarch is no dualist in the strict sense of the word. A comparison of De E 393f-394a with De Iside 369b-d shows that it is only in the sublunary realm of Nature that Plutarch assumes a duality of two distinct Powers; at the higher levels of reality the divine is unified and harmonious. If Plutarch fails to emphasize this point clearly enough, it is because his primary philosophical interests were ethical, not metaphysical.

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Androniki, Mastoraki. "Αττικό θέατρο, θρησκεία και πολιτική". Archive 6 (16 серпня 2010): 50–56. https://doi.org/10.5281/zenodo.4554693.

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At the end of the archaic era flourished the cult of Dionysus. Two factors contributed significantly to this fact. Dionysus’ rituals (god of vegetation and fertility), with their frantic festivities and unbridled enthusiasm, found fertile ground in the rural tradition of the happy holidays that followed the hard work of summer and autumn. On the other hand, the Dionysian cult was greatly strengthened by the policy of the tyrants, who wanted to weaken the older cults of the heroes, which were under the control of the aristocrats, and to increase their popularity. Dramatic poetry started f

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Дончев, Александър. "Образът на Дионис в тракийските земи". Терени, № 3 (18 червня 2025): 37–49. https://doi.org/10.60053/ter.2018.3.37-49.

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Dionysus is the god of nature, viticulture, wine, fun and music. Revered in Rome under the name Vakhus in Thrace called Heat, and in Phrygia is known as Sabazius. Dedicated to Dionysus holidays in Greece are called Dionysus in Rome – Bacchanalia and Thrace rozalii. The cult of Dionysus is widespread among the Greeks in the Hellenistic countries and Rome initially features just rejoicing and in a later period was marked by mystery and orgies. In his honor were arranged various celebrations. In Izvorovo data can trace the spread of ritual practice at first in Italy, where passes into Asia Minor

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Cazden, Joanna. "Dionysus, Demi Moore, and the Cult of the Distresssed Voice." Voice and Speech Review 3, no. 1 (2003): 243–46. http://dx.doi.org/10.1080/23268263.2003.10739409.

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Mendes, João Pedro. "Filosofia e tragédia." Classica - Revista Brasileira de Estudos Clássicos 2, no. 1 (2018): 99–108. http://dx.doi.org/10.24277/classica.v2i1.628.

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Both Philosophy and Tragedy are derived from ancient Greek religion. The former appeared when myths ceased to satisfy the curiosity and the desire of those thinkers who searched for a rational explanation of the origin of the universe; the latter, at the moment that were established cult performances of scenes from the life, the passion and the apotheosis of lhe god Dionysus in which were brougth out the problems and uncertanties of mankind. In order to search for the meaning of life the Dionysic elements of extreme extasy were joined to the Apollonian reason and dream. In tragedy one discusse

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20

Heßler, Jan Erik. "Plato, Hyperides, and Hellenistic Cult Practice." Mnemosyne 71, no. 3 (2018): 408–33. http://dx.doi.org/10.1163/1568525x-12342333.

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AbstractThis paper investigates the commemoration of the dead as practised in the Epicurean school: for this purpose, it first discusses the remembrance of the past and of the deceased as constitutive elements of the cult community of the Kepos. The community of the Epicureans is studied in the context of other contemporary associations and Hellenistic ruler cults, and with a view to (possible) connections with the cult of the god Dionysus. In a next step, the paper examines Epicurean testimonies on the subject of commemorating the dead in comparison with passages in Plato and theepitaphioi lo

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Matveychev, Oleg A. "Apollonian and Dionysian: the Life and Fate of a Famous Metaphor." History of Philosophy 26, no. 1 (2021): 53–61. http://dx.doi.org/10.21146/2074-5869-2021-26-1-53-61.

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The article examines the genesis, development and historical fate of the famous Nietzschean antithesis “Apollonian and Dionysian”. The content and consequences of the discussion on the “Birth of Tragedy” by F. Nietzsche between U. Wilamowitz-Moellendorff and E. Rohde are analyzed. The heuristic potential of this metaphor is evaluated. The author draws attention to the fact that the opposition between the “cult of Apollo” and “the cult of Dionysus” was never practiced in Ancient Greece itself. At the same time, Nietzsche's scheme turned out to be extremely long lived; not only for numerous writ

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Lomelí Bravo, Eduardo Sebastián. "Purificación y sacrificio. El orfismo y su herencia dionisiaca-apolínea." Theoría. Revista del Colegio de Filosofía, no. 28 (December 3, 2015): 71–84. http://dx.doi.org/10.22201/ffyl.16656415p.2015.28.473.

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The quest for the divine in humankind led the orphics to gather around the form of Dionysus. However, this cult was reformed from an Apollonian point of view, which allowed believers to eliminate the bacchic rituals and the particular sanguinary sacrifices demanded by such divinity. These changes can be explained, as shown in this article, by the concept of purity that Orpheus’ followers had.

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Pilipovic, Sanja. "Votive relief from Barovo (Scupi): Contribution to study of the Liber and Libera cult in Upper Moesia." Starinar, no. 55 (2005): 81–95. http://dx.doi.org/10.2298/sta0555081p.

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This paper will represent a votive relief built in the south wall of the refectory of St. Nikola's church in Barovo, to the south of Skopje. Iconographic analysis will show that it is the representation of Liber and Libera, or Dionysus and Ariadne. In addition, the significance of this relief will be considered in comparison with other monuments of this cult in the territory of the province of Upper Moesia.

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Forster, Michael Neil. "Nietzsche: Three Genealogies of Christianity." Genealogy 6, no. 2 (2022): 38. http://dx.doi.org/10.3390/genealogy6020038.

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Nietzsche develops three important genealogies of central aspects of Christianity: one concerning a certain syncretism between Judaism and the cult of Dionysus; a second concerning a “slave revolt in morality”; and a third concerning doctrines about an otherworld (God, an afterlife, etc.). In each case, his genealogy appears implausible or even perverse at first sight, but on closer examination turns out to be very historically plausible, indeed correct.

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Brady-Garnand, Nicholas. "Close Encounters of the Third Gender." Pennsylvania Communication Annual 79, no. 2 (2024): 22–37. http://dx.doi.org/10.5840/pcaa20247924.

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This paper aims to take a new look at the role of the Greco-Roman god of gender nonconformity Hermaphroditus and their role as the ‘welcomed guest’ in the garden parties, theatrical performances, and ritualistic dances performed by the members of Dionysus’ cult centered in Pompeii during the Hellenistic period and beyond. It will analyze the ways in which people who did not conform to our modern understanding of the gender binary were viewed in these gatherings, if these cult rituals and activities provided a safe space for them, and how we would view the positive inclusion of Hermaphroditus’

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Näsström, Britt-Mari. "The rites in the mysteries of Dionysus: the birth of the drama." Scripta Instituti Donneriani Aboensis 18 (January 1, 2003): 139–48. http://dx.doi.org/10.30674/scripta.67288.

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The Greek drama can be apprehended as an extended ritual, originating in the ceremonies of the Dionysus cult. In particular, tragedy derived its origin from the sacrifice of goats and the hymns which were sung on that occasion. Tragedia means "song of the male goat" and these hymns later developed into choruses and eventually into tragedy, in the sense of a solemn and purifying drama. The presence of the god Dionysus is evident in the history and development of the Greek drama at the beginning of the fifth century B.C. and its sudden decline 150 years later. Its rise seems to correspond with t

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Kirkpatrick, Jonathan. "The Jews and their God of Wine." Archiv für Religionsgeschichte 15, no. 1 (2014): 167–86. http://dx.doi.org/10.1515/arege-2013-0012.

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AbstractIn the period between the two revolts of the Jews of Palestine against Roman rule some non-Jews sought to identify the God of the Jews with their own god of wine, Dionysus or Liber. The actual evidence suggests three things. The cult of the Temple at Jerusalem was seen by outsiders to be characterised by an association with, and the use of, wine, an impression Jews did nothing to counteract. Second, outsiders acted on this impression, both as part of the cognitive step of identifying the God of the Jews with Dionysus, and, possibly, making gifts to the Temple, while it stood, of wine-r

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Macchione, Vincenzo Elio Junior, and Davide Mastroianni. "La proibizione dei bacchanalia tra la Magna Grecia e l'Etruria." Acta Antiqua Academiae Scientiarum Hungaricae 58, no. 1-4 (2018): 641–56. http://dx.doi.org/10.1556/068.2018.58.1-4.36.

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Summary In the Greek world, the celebrations of Dionysus were different: the Rural Dionysia and the City Dionysia, the Lenee, the Antestèrie, the Oscofòrie, the Ascalia and the Bacchanalia. During the Bacchanalia, women ran, danced and screamed in the woods, and fell prey to Dionysian inebriation. In 186 BC, the Roman Senate issued a decree that limited the cult of Bacchus Dionysus in Rome and in Italy, because of sexual abuses (see Livy, Ab Urbe condita 39. 8 – 39. 18). The diffusion of Bacchanalia was a risk for people and for the dignitas of Rome. In 1640 in Tiriolo, Calabria, during the ex

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Amitay, Ory. "Dionysos in Jerusalem and the Historicity of 2 Macc 6:7." Harvard Theological Review 110, no. 2 (2017): 265–79. http://dx.doi.org/10.1017/s0017816017000074.

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In his masterful translation and commentary on the Second Book of Maccabees, Daniel Schwartz devotes a short appendix to the historicity of the information provided in chapter 6, verse 7:ἤγοντο δὲ μετὰ πικρᾶς ἀνάγκης εἰς τὴν κατὰ μῆνα τοῦ βασιλέως γενέθλιον ἡμέραν ἐπὶ σπλαγχισμόν, γενομένης δὲ Διονυσίων ἑορτῆς ἠναγκάζοντο κισσοὺς ἔχοντες πομπεύειν τΔιονύσῳ.And with bitter compulsion they were led each month to a banquet for the King's birthday, and as there was a Dionysia festival, they were forced to parade carrying ivy in honor of Dionysos.In the opening paragraph of his discussion of the ve

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TÜNER, ÖNEN Nihal, and Murat ARSLAN. "Two New Epitaphs from Termessos." LIBRI: Epigrafi, Çeviri ve Eleştiri ve Çeviri Dergisi VII (December 28, 2021): 227–34. https://doi.org/10.5281/zenodo.5808719.

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In the article discussed here, two new epitaphs discovered in the necropolis area called E3 during the surveys conducted in Termessos are introduced in 2019. Both epitaphs are dated to the Roman Imperial Period, but according to the gens names used in the inscriptions, the first epitaph is dated from before the Constitutio Antoniniana (212 A.D.), while the second is dated after it. The first inscription includes an epitaph by a priest named Thoas for his son Hermaios. As it is known from the inscription, Thoas is the priest of the Supreme God Dionysus. From inscripions found earlier three prie

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Riedl, Matthias. "The Containment of Dionysos: Religion and Politics in the Bacchanalia Affair of 186 BCE." International Political Anthropology 5, no. 2 (2012): 113–33. https://doi.org/10.5281/zenodo.6983881.

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The suppression of the Bacchanalia in Rome 186 BCE was the first major religious persecution in Europe. The essay provides a new analysis, referring to the political theory of Eric Voegelin. It shows that the suppression was a reaction of the Roman commonwealth to a cult which challenged the meaning of political existence within the republic. Ultimately, the Bacchanalian affair is a collision of two types of religiosity, the political religiosity of the public cult and the orgiastic and apolitical religiosity of the Bacchic underground. Both types are based on particular religious experiences,

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Obidina, Yulia S. "Bacchanalia as a political threat: the fate of the cult of Dionysus in republican Rome." Vestnik of the Mari State University. Chapter “History. Law 7, no. 2 (2021): 158–65. http://dx.doi.org/10.30914/2411-3522-2021-7-2-158-165.

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Obidina, Yulia S. "The role of satyrs in the cult of Dionysus according to ancient Greek vase paintings." Vestnik of the Mari State University. Chapter “History. Law” 10, no. 1 (2024): 55–62. http://dx.doi.org/10.30914/2411-3522-2024-10-1-55-62.

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Zeng, Hong. "The Cult of the Apollonian and the Dionysian in Ancient Greek Religion as Reflected in Edith Wharton’s Novels." Religions 15, no. 11 (2024): 1319. http://dx.doi.org/10.3390/rel15111319.

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The two basic conflicting forces throughout Wharton’s tragic novels have a great affinity with the cult of the Apollonian and Dionysian in ancient Greek religion and in Nietzsche’s The Birth of Tragedy. On the one hand, it is the Apollonian ideal of civilized society and individual restraint, which is a beautiful illusion maintained in a bright appearance. When it encounters Dionysus, it is its defensive social rules, the social restrictions, and oppression it imposes on individuals; on the other hand, it is the awakening of Dionysian primitive passion, which tears off the social and individua

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Medrano Marqués, Manuel M. ª. "LOS CISTÓFOROS, DIONISOS, Y EL CULTO VUDÚ A DAMBALLAH." Salduie 25, no. 1 (2025): 1–11. https://doi.org/10.26754/ojs_salduie/sald.2025111495.

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The knowledge of common iconography, rituals and religious concepts, very similar, between the Greco-Roman cult of Dionysus-Bacchus and that of Damballah, the voodoo spirit that manifests itself as a snake in both Haiti and Louisiana, has led us to highlight these circumstances in this work. The main objective is to point out the parallels, despite the difficulty that the Dionysian cults are of a mysterious nature and those referring to Damballah and his wife Aida, in the early times, those that provide the most information, were secret. Even so, we have highlighted what has been possible for

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Savelieva, Kateryna. "Private places of worship in Tyras during Roman times." Revista Arheologică 21, no. 1 (2025): 48–62. https://doi.org/10.52603/ra.xxi.1.2025_04.

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The aim of this paper is to summarize and consolidate information on private cult practices based on sources found in the residential houses of the ancient city of Tyras. Over years of investigation, several rooms from different houses dating to the 2nd-3rd centuries AD have been excavated. Some of these rooms may have served as home shrines - spaces where families performed religious rituals and made offerings to the gods. Evidence for this includes the discovery of objects associated with cult practices, such as sculptures of deities, votive reliefs, terracotta figurines, ritual vessels, and

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Афонасина, А. С. "HOW DIONYSUS GOT INTO PLATO'S DIALOGUES AND OCCUPIED SUCH AN IMPORTANT PLACE IN THEM?" Интеллектуальные традиции в прошлом и настоящем, no. 6(6) (October 20, 2022): 233–52. http://dx.doi.org/10.21267/aquilo.2022.6.6.005.

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В своих сочинениях Платон предлагает переосмыслить образы разных греческих богов, попутно создавая о них новые мифы. По большей части в его интерпретациях наблюдается тенденция к тому, чтобы представить богов в этически приемлемом виде, объявив, например, миф о преследованиях младенца Диониса со стороны Геры наглой ложью, ведь не может же у богини быть такой скверный нрав, или вывести два образа Афродиты, чтобы показать, что достойной уважения и высшей формой любви является духовная, а не телесная. Особого внимания заслуживает фигура Диониса, которому отводится важное место среди богов, почита

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Gnezdilova, Elena. "MYTHOLOGY OF ORPHEUS IN CLASSICAL CULTURAL TRADITION." Проблемы исторической поэтики 19, no. 3 (2021): 35–52. http://dx.doi.org/10.15393/j9.art.2021.9542.

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The article examines the peculiarities in the formation of the Orpheus mythologeme in the ancient cultural tradition. An analysis of the works of ancient authors, including Pindar, Aeschylus, Euripides, Apollonius of Rhodes, Virgil and Ovid allows to single out the specifics of creating the image of Orpheus. The latter is seen by the above-mentioned authors not only as a poet and musician who had lost his beloved Eurydice, but also as the founder of cult rites known as Orphic mysteries. “Orphism” as a system of religious and philosophical views became most widespread in the era of Peisistratus

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Bremmer, Jan. "Attis: A Greek God in Anatolian Pessinous and Catullan Rome." Mnemosyne 57, no. 5 (2004): 534–73. http://dx.doi.org/10.1163/1568525043057892.

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AbstractIn my contribution I attempt a new analysis of the myth and ritual of Attis and its reception in Catullan Rome. I argue (1) that the attempts to identify Attis with the Herodotean Atys are unconvincing, as they are based on Hermesianax's poem, which intended to provide an aetiology for a taboo on the pig in Pessinous; (2) that Attis starts to appear in the Greek world in the middle to the third quarter of the fourth century BC; the mention in Demosthenes should be taken as referring to his own time, not to that of Aeschines' mother; (3) that a careful comparison of Timotheus' account w

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Popovych, Yaroslava. "ΠΆΘΟΣ AS THE STRUCTURAL ELEMENT OF THE TRAGEDY “THE BACCHAE” BY EURIPIDES". Studia Linguistica, № 19 (2021): 116–26. http://dx.doi.org/10.17721/studling2021.19.116-126.

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Ancient Greek tragedies remain not only a source of aesthetic pleasure for modern readers, but also the subject of multi-vector research, and represent an interesting linguistic material at the same time. In particular, on the history of the formation of modern scientific terminology, the definition of sources and methods of terminological nomination. We have chosen the term πάθος (pathos) as the object of our diachronic research, which has a complex semantic structure and an expressive emotional connotation. The origins of the connotation point to the existing connection between pathos and Gr

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Ferri, Naser. "Cults and Beliefs in Pre-Christian Dardania." Godišnjak Centra za balkanološka ispitivanja, no. 41 (January 6, 2022): 135–58. http://dx.doi.org/10.5644/godisnjak.cbi.anubih-41.8.

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Since there are not any epigraphic sources from the times before the Roman invasion of the Dardanian Kingdom (Mbretëria dardane), stone monuments with Latin inscriptions from the period of Roman invasion represent a source of enormous importance for the study of beliefs and cults on Dardan soils, both before the invasion and during the Roman rule, forgods and various cults, which were relicts of earlier times, are represented on epigraphic monuments of the first century A.D.According to the results of studies on about 600 epigraphic monuments dating from the beginning of our era until the time

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Vaganova, Natalia A. ""DIONYSIAN RELIGION" OF VYACHESLAV IVANOV AS A SUBJECT OF THE STUDY OF RELIGION: SETTING OF THE PROBLEM." Study of Religion, no. 2 (2018): 162–69. http://dx.doi.org/10.22250/2072-8662.2018.2.162-169.

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This article presents an attempt to reconstruct the so-called “Dionysian religion” of Vyacheslav Ivanov. Some original pre-religia, which was designated by Ivanov as a primitive “female monotheism” or telimonotheism, in its cult aspect, represents “female orgiasm” or the worship of an “invariably-residing female deity”. In the process of its historical evolution, it requires a “male correlate in the face of a periodically born and dying God” - and eventually finds it in the person of Dionysus, i.e., in the building up the Dionysian religion, which in its essence is still determined by the arch

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Shevchenko, T. M. "OLBIAN TERRACOTTA BUSTS WITH HANDMADE CUPS AND ADORNMENTS." Archaeology and Early History of Ukraine 28, no. 3 (2018): 129–39. http://dx.doi.org/10.37445/adiu.2018.03.12.

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Analysed is a series of bust thymiateria with handmade details: stephanes, earrings, and buttons fastening chiton on shoulders. Handmade cups on their heads were not the headdress, but the functional details, and were probably used in some rituals as containers for incenses. A detailed analysis shows that several of them were produced in a single mould, two items produced not in Olbia, and on some of them tainia on the personage’s head were shown already in a mould. It is traced that the busts are close to Olbian semi-figures of bigger size with more elaborate, though also handmade, adorations

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Østerud, Erik. "The Acteon Complex: Gaze, Body, and Rites of Passage in ‘Hedda Gabler’." New Theatre Quarterly 18, no. 1 (2002): 25–46. http://dx.doi.org/10.1017/s0266464x02000131.

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Hedda Gabler has long been acknowledged as among the most problematic as well as one of the greatest of Ibsen's plays, requiring a delicate balance to be struck in production between a clearly defined social context and the need to express Hedda's existential selfhood. Here, Erik Østerud, developing a view of the play which as early as 1893 recognized it as ‘waltz tunes over an abyss of nothingness’, defines the three distinct ‘worlds’ around which Hedda circles – those characterized by Aunt Julie, the red-haired singer, and Judge Brack – and her struggles to reconcile Løvberg's impetuous idea

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Rindel, Jens Holger. "Acoustical aspects of the development of Greek theaters in the 4th century B.C.E." Journal of the Acoustical Society of America 157, no. 3 (2025): 2042–66. https://doi.org/10.1121/10.0036255.

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In ancient Greece, the 4th century B.C.E. was a time of rapid development in arts, culture, science, politics, and theater architecture. The first part of this article describes the origin and use of the Greek theater building and its connection to the Dionysus cult and festivals with musical and drama competitions. Next, scientific context is discussed as a background regarding the highly skilled architects who designed these theaters. The 4th century B.C.E. is characterized by the blooming of the sciences, especially mathematics, strongly stimulated by Plato's Academy near Athens. The archit

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ÖZ, Cüneyt. "Oinophoros Type Two Embossed Ceramic from Andriake and Some Thoughts on Them." Selçuk Üniversitesi Edebiyat Fakültesi Dergisi, no. 47 (June 15, 2022): 219–34. http://dx.doi.org/10.21497/sefad.1128581.

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Three pieces of embossed ceramic pieces from the oinophoros group unearthed during the excavations in the Port Buildings and ornamentation repertoire of these vessels, which are generally produced using two or more female molds, there are many scenes such as different mythological events, daily life, pastoral and still life expressions, chariot races and gladiator fights. It was determined that the oinophoros were first produced in Knidos during the Augustus Period. Apart from Knidos, it was understood that they were produced in Pergamon in the middle of the 1st century AD and in Iasos in the

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Pidlypska, Alina. "Ideological and philosophical principles of thematization of ballet criticism by Akim Volynsky." National Academy of Managerial Staff of Culture and Arts Herald, no. 2 (September 17, 2021): 182–87. http://dx.doi.org/10.32461/2226-3209.2.2021.240060.

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The purpose of the article is to identify the main ideological and philosophical principles of thematization of ballet criticism by Akim Volynsky. Methodology. The research was carried out on the basis of theoretical generalizations, systematization, comparison, using the chronological principle and culturological approach. Scientific novelty. For the first time, the main ideological and philosophical principles of thematization of the ballet criticism of Akim Volynsky are revealed. Conclusions. For А. Volynsky, the concepts of "mind" and "spirit" were synonymous, which testifies to the effect

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Afonasina, Anna. "An Ideal Religion for an Ideal State." Ideas and Ideals 12, no. 4-2 (2020): 330–50. http://dx.doi.org/10.17212/2075-0862-2020-12.4.2-330-350.

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All of us have an idea of the ideal conditions in which we would like to live. They will vary according to the degree of ambition and level of education. However, people have common wishes since we don’t live in isolation (perhaps with rare exceptions) and we require guarantees from other people that they are willing to accept certain rules and conditions for the best possible coexistence. Plato was the first to look for such general or even necessary requirements to create an ideal social structure. He considers different aspects of social reality – the division of society into classes, the s

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Завойкин, А. А. "NEW PINTADERA FROM PHANAGORIA." Краткие сообщения Института археологии (КСИА), no. 274 (July 18, 2024): 161–73. http://dx.doi.org/10.25681/iaras.0130-2620.274.161-173.

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Заметка представляет собой публикацию керамического штампа для оттискивания культового изображения на ритуальных хлебцах. Этот штамп был найден на раскопе «Верхний город» Фанагории в хозяйственной яме, поблизости от винодельни второй половины III - IV в. до н. э. На нем представлено схематизированное изображение мужской фигуры в коротком хитоне с расставленными в стороны руками. В одной руке - виноградная гроздь, от другой вниз отходит и ветвится виноградная лоза тоже с гроздью. С двух сторон от головы начертаны буквы X и Л. Штампы подобного рода, найденные ранее в Пантикапее, Киммерике, Илура

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Mironova, A. V. "CALENDAR FESTIVALS OF EGYPT DURING GRECO-ROMAN PERIOD: SPECIFICITY OF RELIGIOUS INTERFERENCE." Вестник Пермского университета. История, no. 2 (2024): 5–14. http://dx.doi.org/10.17072/2219-3111-2024-2-5-14.

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The article analyzes the main Egyptian festivals during the Greco-Roman period concerning the influence of Greek and Roman mystery religions, which significantly affected changes in Egyptian festive culture. Through the examination of Egyptian temple reliefs, including calendar lists and scenes of the Osirian Khoiak Festival, the Coronation of the Sacred Falcon, the Feast of the Beautiful Reunion, as well as lunar festivals, it becomes evident that, from the Hellenistic period onwards, gloomy mystical subjects prevailed in the programs of Egyptian festivals. The rituals were reminiscent of dra

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