By Renate Schlesier
Within glossy frameworks of data and illustration, Dionysos usually seems to be peculiar for historical tradition, an exception in the context of old polytheism, or perhaps an example of a distinction that anticipates modernism. How can contemporary examine give a contribution to a extra exact figuring out of the varied changes 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 reports, together with heritage of scholarship, examine this question. 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 tools and the problem of former perspectives that's the power of this quantity, offering a finished, cutting edge and richly faceted account of different god in an unheard of way."
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Additional resources for A Different God? Dionysos and Ancient Polytheism
27 Später gibt es, im 6. Jahrhundert, das Riesenepos des Nonnos in 48 Büchern, Dionysiaka. Sind sie mehr als ein Sprachspiel um seiner selbst willen? 29 23 24 25 26 27 28 29 Turcan (1967), Matz (1968 – 1975), Geyer (1977). Matz (1963) 15, Merkelbach (1988). Merkelbach (1962) 192 – 224, Merkelbach (1988) 137 – 197. Daszewski (1985). Siehe fig. 8 (Bowersock). Flury-Lemberg (1987), dazu Willers (1992) 141 – 151. Livrea (1987) 97 – 123. Nonnos 1 – 2, vgl. Apollod. Bibl. 39 – 44 mit dem Motiv, daß Typhoeus die Machtmittel des Zeus (Waffen/Sehnen) zunächst in seine Gewalt bringt und ein Helfer (Kadmos; Hermes und Aigipan bei Apollodor) sie zurückholen muß.
Herzfeld (1982); Danforth (1984). For a sensible rejoinder, I would like to refer to Cohen (1991) 38 – 41. ” I have called this principle “matching codes of behaviour” and applied it in Versnel (1987). However, the discussion is in full swing. See for the position of women: Sourvinou-Inwood (1995). On non-continuity in dance, see Naerebout (1997) 54 – 102. For the defense: Walcot (1996). Moreover “some peasants even believe that certain saints are more powerful than God” (Banfield  125). Banfield (1958) 124 f.
46 I hesitate, though, to make an all-too-rigorous distinction between ‘popular’ religion and that of poets and philosophers, even if it is in the first group that one may expect a more ‘separatist’ imagery of the world of the gods, cf. above. 47 In the words of Borgeaud (1996) 23: “Un dieu, en effet, c’est toujours des dizaines d’aspects et de fonctions partagés et contrastés avec ceux d’autres dieux. Un dieu, tel qu’il apparaît dans la relation rituelle, constitue donc un point nodal, conjoncturel et problématique.