Der Kult des Dionysus

Antike Schriftquellen: Es gibt extrem viele Erwähnungen vor allem griechischer Autoren,
suchen wir uns das Wichtigste raus:
 Homerische Mythen: Hymnos 1 (Geburt), Hymnos 7 (tyrrhenische Schiffer), und
Hymnos 26 (kultische Ekstase) Hom. Il. 6,130–140. Dabei ist interessant, dass nicht
Dionysos selbst den Frevler straft, sondern Zeus muss dies erledigen. Bei Homer
wird der Gott also nicht nur kaum erwähnt, sondern ist auch noch schwach. Dazu
Seaford: Dionysos, 27.

 Hesiod (Theogonie, 940–942), 700VChr: Er ist Sohn des Zeus und der
Semele, der Königstochter von Theben. Zeus verbrannte sie als Blitz, also
nähte er sich das baby in den Oberschenkel von wo aus Dionysus geboren
wurde. „Semele, Tochter des Kadmos, gebar aus seiner Umarmung / Ihm den
glänzenden Sohn, den Geber der Lust Dionysos, / [935] Sterblich sie selber
den Gott; nun freuen sich beide der Gottheit.“
 Euripides (Bacchae) 5JhdvChr
„Roman receptions of the play tend to manifest censoriousness about Dionysus as
against their Greek counterparts, in ways that can only be appreciated if both sets
of sources are viewed as a whole. The pro- and anti-Dionysian positions are
themselves dramatically elaborated within the Bacchae itself […] Tiresias puts
forwards philosophical arguments for worshipping Dionysus, and Cadmus
politically pragmatic ones. On the other hand, Pentheus supplies a dissenting voice
– censorious, cynical, rational, yet still curious to the point of prurience – but his
anti-Dionysian rhetoric will echo throughout the ages from Livy’s consul Postumius
through to Christian apologetics. “ p. 40 in
https://www.degruyter.com/document/doi/10.1515/9783110672237-002/html
 Diodor (100-50vChr): At the end of Book III he tries to find the rationale (Greek)
story of Dionysus comparing several authors
https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Diodorus_Siculus/3E*.html
Then in book 4, chapter 2 to 7 he writes about Greek myths of Dionysus. In the
preceeding chapter how rote how both Egyptians and Indians claim him.
In Book 4, 50, 1–6 he talks about Dionysus myths from Naxos, settlers from
Thrace. Butes plotted against his half-brother Lycurgus so he sent him an his men
away, so they came to islandes of Cyclads. In Thessaly they met female devotees of
Dionysus and celebrated his orgies near mountain Drius. Some women fled, but
 Bute raped Coronis, and so Dionysus punished him upon her calling for help with
madness and he jumped into a well and died.
4, 51, 4 about Dionysus appearing in Theseus dream telling him to forsake Ariadne.
4, 52, 1–3 about him being born in thigh of zeus which is indeed naxos they say
He then explains that the earliest gods were heroes who discovered things like fire
and copper and bronze that benefitted mankind forever so they will forever be
honored but then we delve into god stories and there are quite some before Zeus,
and Zeus blessed all his children with perfected knowledge which they can bless
mankind with.
At 5, 75, 4–5 he refers to Dionysus again, “discovered the vine and its cultivation, and
also how to make wine and to store away many of the autumn fruits and thus to provide
mankind with the use of them as food over a long time. This god was born in Crete, men
say, of Zeus and Persephonê, and Orpheus has handed down the tradition in the initiatory
rites that he was torn in pieces by the Titans. And the fact is that there have been several
who bore the name Dionysus, regarding whom we have given a detailed account at greater
length in connection with the more appropriate period of time.5 The Cretans, however,
undertake to advance evidences that the god was born in their country, stating that he
formed two islands near Crete in the Twin Gulfs, as they are called, and called them after
himself Dionysiadae, a thing which he has done, they say, nowhere else in the inhabited
earth.”

Book 5, 75, 4 “As for Dionysus, the myths state that he discovered the vine and its
cultivation, and also how to make wine and to store away many of the autumn fruits and
thus to provide mankind with the use of them as food over a long time. This god was born
in Crete, men say, of Zeus and Persephonê, and Orpheus has handed down the tradition in
the initiatory rites that he was torn in pieces by the Titans. And the fact is that there have
been several who bore the name Dionysus, regarding whom we have given a detailed
account at greater length in connection with the more appropriate period of time.44 5 The
Cretans, however, undertake to advance evidences that the god was born in their country,
stating that he formed two islands near Crete in the Twin Gulfs, as they are called, and
called them after himself Dionysiadae, a thing which he has done, they say, nowhere else in
the inhabited earth.”
https://penelope.uchicago.edu/Thayer/e/roman/texts/diodorus_siculus/5d*.html
 Herodot (490-420vChr) 4.80 https://www.perseus.tufts.edu/hopper/text?
doc=Perseus%3Atext%3A1999.01.0126%3Abook%3D4&force=y , angeblich
älteste Beschreibung der Weihen des Gottes. Herodot 2,146,2. „Herdotus makes it
clear that the Bacchic rites practiced at Olbia were Greek rites imported from
Miletos and despised by the local indigenous population (4.78). His information
about solemn Bacchic rites, teletai, is confirmed by several recent finds at Olbia,
among them a bronze mirror of the sixth century BC inscribed with a Dionysac
theophoric name together with the Bacchic ritual cry used by females, euai (cit…).”
Setzt ihn mit Osiris gleich bei 2,48–49 und sagt ursprung in Ägypten

Römische Autoren:
 Horaz https://www.classica.org.br/download/download?ID_DOWNLOAD=42
Er schreibt er habe Dionysus „gesehen“, Camina 2.19.1-2
  Cicero
 Ovid in Tristia
 Statius in Thebaid
 Dionysius of Halicarnassus, who sees Rome as a Greek city, and who sees all
things Roman with Greek eyes,55records a tradition (how historically reliable, it is
impossible to know) that Dionysus was embedded into the Roman civic calendar in
the 490s, along with Demeter and Koré.” – cited from Feeney’s introduction

Bildlich/Dingliche Quellen
 Die Goldblättchen Antike/Klassische Philologie Institut 2852S:E24 bzw.
2852:G736
 Römische Bacchusbilder in der Tradition des Apollon Lykeios: Studien zur
Bildformulierung und Bildbedeutung in späthellenistisch-römischer Zeit. Schröder,
Stephan F Antike/Archäologie Institut 8500:S381
 Mystery Cults in Visual Representation in Graeco-Roman Antiquity
https://brill.com/display/title/58917
 Ara Pacis: “The strangeness of the floral friezes lies in the fact that they are full of
traditional Greek Dionysian symbols, such as six large grape vines and no fewer
than ten sprigs of ivy, though Augustus’ divine patron was Apollo all throughout his
career (Castriota 88).” “For example, at the end of the era of the Second
Triumvirate, when Augustus (still Octavian at the time) fought Antony for control
of the Roman domain, Antony had associated himself strongly with Dionysus,
calling the God his “special protector” (Castriota 88). Further, if the historical
record is to believed, Antony was himself Dionysian in character, and Octavian’s
propaganda sought to make him, and his Hellenic ethics look morally bankrupt”
“Given this history of Dionysian elements in society being so antithetical to
Augusts’ vision for his ordered, Italic empire, why was Augustus so eager to adorn
his monument with the traditional Greek symbols of Dionysus? The answer is that,
by integrating Dionysus into the art of the new regime, Augusts sent the message
that the God was a supporter of the new power structure, effectively dismantling
and subverting his opponent’s propaganda. By appropriating the symbols of Rome’s
enemies, Augustus was essentially engaging in a brilliant campaign of counter-
propaganda. This fits with the theme of the assimilation of traditional Greek
symbols into a new Roman ethos. The Dionysian symbols may have been Greek in
form, but in light of the times they were quintessentially Roman.”
https://honorsaharchive.blogspot.com/2007/01/ara-pacis-augustae.html
 Dionysischer Jahreszeitensarkophag https://datenbank.museum-kassel.de/26266/

Wikipedia: https://en.wikipedia.org/wiki/Dionysian_Mysteries
https://en.wikipedia.org/wiki/Dionysus
SexDrugsDithyrambs:
 - “Er hat kein festes Kultzentrum wie Delphi oder Eleusis, sondern ist mobil und bleibt
nicht an einem bestimmten Ort. Dafür manifestiert er sich viel öfter als andere
Gottheiten unter den Menschen und der ἐνθουσιασμός (enthousiasmós), also das
„Besessensein“, das „Erfülltsein von Gott“ in der ékstasis ist fast ausschließlich mit
ihm verbunden.“ S.12
- Ab 21 über sizilanische Goldblättchen und Bacchanidenskandal in Rom
- „Ihr Ende fanden die Dionysosmysterien mit dem Ende der „heidnischen“,
polytheistischen Religion, die, nach vorherigen Versuchen, z.B. von Constantius II.
341 n. Chr.,95 391/392 n. Chr. von Theodosius I. endgültig verboten wurde.“ (CTh
16,10,10–12.) S 23 Karte zur Verbreitung
Weitere griechische Verweise:
- Bibliotheke des Appoldor: Umfangreiche Zusammenstellung antiker Mythen, griech.
Mythologie. Apollod. 3,14,7 und 3,5,1., wo er vom Wahnsinn gereinigt
- Pindar: ist Pind. O. 2,25–26 die älteste Erwähnung, dass sie an einem Blitz starb
- Plutarch (Isis und osiris), Plut. mor. 364d; 365a (De Isid. 34–35), bei Plut. mor. 365a
(De Isid. 35) darüber, dass er gestorben sei.
- Paus. 8,37,5; Plut. mor. 389a (De E a. Delph. 9); Hyg. fab. 167., darüber dass er
gestorben und wiedergeborener Zagreus sei
 „He often appears on vases in the same garments as his female whorshipers” Cole
p. 328)
 „At Corinth large concentrations of seventh-century drinking cups decorated with
Dionysiac imagery reflect an early emphasis on organized communal drinking
(Isler-Kerèny 1993:3–5). […] Dionysus and his entourage are the most popular
figures on black-figure vases of the sixth century, a time of political innovation and
social experimentation.” (Cole p 331)

Sekundärliteratur:
triumphzug indien https://www.jstor.org/stable/3257651?seq=2

Janett Morgan: Women, Religion, and the Home. Chapter Nineteen. In: Daniel
Dionysus mentioned here as well? p316 https://issuhub.com/view/index/5136?pageIndex=347

Burkert, Walter: Antike Mysterien. Funktion und Gehalt.

 In Bib, klass. philolo. 0250:B959, S. 80

Alber Heinrichs: Göttliche Präsenz als Differenz: Dionysos als epiphanischer Gott
https://www.degruyter.com/document/doi/10.1515/9783110222357.105/html
„In Ovids Dionysos-Aretalogie im 3. Buch der Metamorphosen heißt es ausdrücklich, daß
kein Gott „mehr präsent“ (praesentior) sei als er.“

Kerènyi Karl: Die Herkunft der Dionysusreligion nach dem heutigen Stand der Forschung
redte über nietzsche und stellt nicht-dionyische götter bzw olymp dem dionysus gegenüber er
ist voll anders
Tsagalis, Christos. 2008. The Oral Palimpsest: Exploring Intertextuality in the Homeric
Epics. Hellenic Studies Series 29. Washington, DC: Center for Hellenic
Studies. http://nrs.harvard.edu/urn-3:hul.ebook:CHS_TsagalisC.The_Oral_Palimpsest.2008.

Feeney, Denis: Literature and religion at Rome. Cultures contexts, and beliefs
Antike/Klassische Philologie Institut 0260:F295
6–7: Liber was not officially theatre god but some roman authors would remember games at
the Liberalia once upon a time. “Sure enough, ‘jolly Bacchus’ is indeed a wine god, but early
Roman religion has Jupiter preside over the Vinalia, which has led some scholars to believe
that Liber was a hypostasis of Jupiter;31 in any case, here, the Greek paradigm comes to
overwrite the indigenous one.” See Wyler in this volume, and Mura Sommella 2017 for an
argument about the earliest evidence for a Dionysian sanctuary in Rome itself.
p.11 “In all likelihood worship of the three gods was already common in Rome, having spread
from Sicily and southern Italy.61 The incorporation may well have involved a taming or sani-
tization of the cult’s ecstatic elements to accommodate it to Roman religious norms.
Nonetheless, Cicero tells us (Balb. 55) that the ritual was Greek in form and language, and
that the priestesses were of Campanian-Greek origin.62”
Susan Guettel Cole: Finding Dionysus. Chapter Twenty-One. In: Daniel Odgen (Ed.) A
Companion to Greek Religion. 2007, Blackwell Publishing https://spiritual-
minds.com/religion/Ancient%20Greek/Daniel%20Ogden%20(ed)%20-%20A
%20Companion%20to%20Greek%20Religion%20(Blackwell,%202007).pdf
zweiter link zum text https://issuhub.com/view/index/5136?pageIndex=347
Earliest mentioning in Linear B tablets found at Pylos (p328). Meisten Inschriften an der
Ionischen Küste gefunden, im Inland in weniger Polis vertreten (p329). 330:
„The first Bacchic experience is induced by willing participation in teletai and orgia, where
the worshipper yields to union with Dionysus and achieves simultaneous spiritual community
with the Bacchic group (thiaseuetai psukhan: Euripides, Bacchae 75).”
P332 On Amphora his relation to wine, which can be both seductive and destructive, are
shown by ful frontal depiction. And Satyrs are always there, 40% of his entourage are honry,
drunk satyrs. 332
33 on Altered States, 334 Ritual Performance, 335 Gender and Dionysiac Ritual, 337
Balancing Public and Private, 338–341 Dionysus and the Dead
Walter Burkert: Dionysus im Wandel
https://www.zora.uzh.ch/id/eprint/59632/1/Burkert_Dionysos.pdf
4. Bakchische Mysterien: „Herodot (2.81) weist auf Bezug zu Ägypten hin: Dionysos-Osiris.
Offenbar geht damit die Verbindung des Dionysos mit dem Totenkult einher. Die
Goldblättchen sind ,Totenpässe‘, die dem Toten Anweisung geben oder ihn selbst sprechen
lassen. Allgemeiner ist die Wirkung des Dionysischen auf die Grab-Ikonographie; sie erreicht
noch im 6. Jahrhundert auch die Etrusker. Ein besonders großes, noch kaum genügend
bearbeitetes Corpus stellt dann die italische Vasenmalerei des 4. Jahrhunderts dar; noch
weniger hat man sich um die ähnliche Ikonographie im funerären Bereich von Makedonien/
Thrakien gekümmert. Die ,bakchische‘ Funerär-Ikonographie bleibt bestimmend in Italien bis
ans Ende des Hellenismus, und sie wirkt danach noch weit in die Kaiserzeit, einschließlich
der Sarkophagkunst.“18 [Horn 1972]

Fiachra Mac Gòràin (Hrsg.): Dionysus in Rome. Religion and Literature.

Berlin/Boston: Walter de Gruyter, 2020 ( = Trends in Classics – Supplementary
Volumes 93) https://www.degruyter.com/document/doi/10.1515/9783110672237/html
“addressing some of the most important Dionysian manifestations in Roman culture: the
founding of the temple of Ceres, Liber and Libera; the Bacchanalia; the Liberalia; Roman
leaders’ uses of Dionysus; the poets’ references to Bacchus; and a brief glance at the
Bacchic-Christian inter-face.” p1
DH Rom. Ant. 6.17.2 Dionysius of Halicarnassus writes how in 490s dionysus came,
"Rome was at war with the Etruscans after the expulsion of the Tarquins. During a food
shortage before the battle of Lake Regillus the consul Aulus Postumius Albus (soon to be
cognominated ‘Regillen-sis’) ordered the guardians of the Sibylline books to consult
their oracles. He learned that he should propitiate these three divinities, and so as he was
about to lead out his army, vowed a temple and annual festivities to them, if the food supply
should be restored. As Dionysius says, ‘these gods, hearing his prayer, caused the land
to produce rich crops, not only of grain but also of fruits, and all imported provisions to be
more plentiful than before; and when Postumius saw" this he built the temple p10
p11 "The temple was dedicated by the consul Cassius in 493. Dionysius seems to be
using the memoirs of Aulus Postumius Albinus (consul in 151), written in Greek.5" they
believe that these gods were whorshipped before temple
Cornell 1995, 263–64 and Beard-North-Price 1998, I, 64–66 are her references to state the
cult spread from sicily, wahrscheinlich cult angepasst, sanfter gemacht, "Cicero tells us
(Balb. 55) that the ritual was Greek in form and language, and that the priestesses were
of Campanian-Greek origin.62"
ok aber hier gehts um ceres tempel mit liber und libera und in den tempel wurde
hauptsächlich ceralia gefeiert; "We hear also of a painting of Liber and possibly Ariadne, a
renowned work by Aristides, which was brought to Rome by Lucius Mummius after the
sack of Corinth, and which was placed in this temple and survived there until the temple
burned down in 31 BCE, to be restored later, and dedicated by Tiberius in 17 CE.63"
 https://penelope.uchicago.edu/Thayer/E/Gazetteer/Places/
Europe/Italy/Lazio/Roma/Rome/_Texts/PLATOP*/Ceres.html im
Tempel sind griechische Inschriften und Dionysus ist abgebildet!!
Vitruvius (Arch. 3.3.5) gibt uns die infos darüber, dass griech. inschriften usw
p12 "Danuta Musiał has argued that the worship of Ceres at Rome eclipsed that of Liber,
and that this facilitated the coalescence of Liber with Dionysus.66" Fasti 3.771–78; see
Hor. Ep. 9.38 Lyaeo soluere; and Sen. Tranq. An. 9.17.8 (with Giusti 2017) Ovid points out all
the similarities between liber and athenian dionysus whorship "Liber and libertas, an
etymology which looks to Dionysus’ Athenian cult title ‘Eleuthereus’, and to parallel
etymological links between Dionysus Lys-ios/Lyaeus and Greek λύειν.67"
p13 "In addition, the Italian phallophoria resembles the phallic procession of the Athenian
Dionysia, which celebrates fertility and plenitude.69 For Augustine, the phallic rite
exemplifies Liber’s dominion over the liquid seeds, which he mentions several times
beyond the passage quoted (civ. 6.9, 7.2, 7.21)"
bacchanalienskandal ungewöhnlich weil römer sonst freundlich gegenüber importierten
göttern, so one explanation is that it's not about bacchus but "rather the or-ganizational
structures of the cult, which had drawn to itself quasi-civic func-tions such as
witnessing seals and oaths, and keeping a common fund, and therefore came close to
threatening the authority of the state." p14 see more from juillietta steinhauer
p15 "The emphasis on Hellenic origins is sustained in the second ἀρχὴ κακῶν in Livy’s
narra-tive in that Paculla Annia, a priestess from Campania in Magna Graecia,
instituted reforms that led to the growth of the cult and its descent into scandal: she allowed
men to be initiated, increased the number of initiation ceremonies from three per year to
five per month, and changed it from a diurnal to a nocturnal rite.80 But she seems not
to have lacked for popular interest."
p 13 " When the consuls are tasked with destroying the places of worship (‘Bac-chanalia’
denotes shrines as well as the rites),89 they are supposed to destroy all ‘Bacchanalia’, first at
Rome, then throughout all of Italy, except where there is an old altar or consecrated statue,90
pointing once again to a distinction between old and new Bacchism."
p25 "One of the most remarkable features of the epigraphic record for maenadism and
Dionysian associations is the perfusion of cultic terminology from the mythical to the
ritual sphere.131 Equally striking is the gulf between col-ourful literary rhetoric and
epigraphically attested cultic forms: the notion of Di-onysus as a god of transgression
turns out to be a myth when tested against a body of epigraphic data.132Ultimately
Dionysian myth and cult came to coexist alongside and compete and even conflict with
Christianity.13"
Albert Henrichs: ‘Dionysus: One or Many?’, in: Alberto Bernabé, Miguel Herrero de
Jáuregui, Ana Isabel Jiménez San Cristóbal, und Raquel Martín Hernández (Hrsg.):
Redefining Dionysus. Berlin/Boston: Walter de Gruyter, 2013 ( = MythosEikonPoiesis
5) 554–582
p558-9 , viele griechische götternamne eigtl im plural geschrieben " In a number of cases
these plural usages arelinguistic shorthand to describe multiple statues of various divinities
including Dionysos. Thus Pausanias (1.20.3) uses the name of Dionysos metonymically for
the god’s statues when he comments on the temple and theater of Dionysos in Athens:‘Within
the precinct there are two temples and two Dionysoses,"
560 "...Eleuthereus and the other is the one which Alkamenes fashioned from ivory andgold.’"
Cic.ND3.23.58 =OF497 I:Dionysos multos habemus, primum Iove et Proserpina
natum,secundum Nilo, qui Nysam dicitur interemisse, tertium Cabiro patre, eumque regem
Asiae praefuissedicunt, cui Sabazia sunt instituta, quartum Iove et Luna, cui sacra Orphica
putantur confici, quintumNyso natum et Thyone, a quo trieterides constitutae putantur."Wir
haben auch viele Dionysos. Der erste ist Sohn Iuppiters und der Proserpina. Der
zweite ist Sohn des Nil und soll Nysa getötet haben. Der dritte hat zum Vater
Kabeiros; er soll als König über Asien geherrscht haben, und ihm sind die Sabazia
geweiht. Der vierte ist Sohn Iuppiters und der Luna, und für ihn werden, so glaubt
man, die orphi-"p267 „-schen Begehungen abgehalten. Der fünfte ist Sohn des Nysus
und der Thyone; er soll die Dreijahresbegehungen (in Theben) eingerichtet haben."
p269
p561 "According to the most detailed of Diodoros’catalogs,‘mythographers disagree on
whether there was a single Dionysos or several’(περὶδὲτοῦπλείουςγεγονέναι
Διονύσουςἀμφισβητοῦσιν).38 He goes on to explain that those who consider the Dionysos
who invented viticulture, who conquered India and who introduced mysteries, initiations and
Bacchic rites to be ‘one and the same’(ἕνακαὶτὸναὐτόν) are at odds with others who assume
the existence of three different divinities of that name, each of whom lived at a different time
and boasted his own deeds.39 It is impossible to fully reconcile the three Dionysoses of
Diodoros with thef ive enumerated by Cicero and Lydos. But the son of Zeus and Persephone
mentioned by Cicero reappears in another passage of Diodoros. Born on Crete, he is said to
have been ‘torn apart by the Titans according to the teachings of Orpheus in the
mysteries.’40" philodemos sagt auch dass 3 geburten von dionysus gibt
"He can be addressed or referred to as Dionysos or Bakch(i)os, that is either by his proper
theonym attested since Mycenaean times or by one of his most popular epithets, which
became a divine name in its own right. The combi-nation of the two names, Dionysos
Bakch(e)ios, corresponds to the common type of a ‘cultic double name.’46 No authoritative
count of Dionysos’ epithets exists, but a quick look at Karl Bruchmann’s Epitheta deorum and
other lists of Dionysos’ names and epithets suggests that several hundred different epithets
were asso-ciated with the god in antiquity."
so first in polytheism this multiplicity is seen as evidence of one god being powerful, when
there were too many they overlapped some gods again, like when herodot said dionysus and
osiris are same
p568 "not to mention the opposition that Orphic groups and their dismembered Dionysos may
have encountered from rival Dionysiac associations whose concept of Dionysos would have
been much more mainstream" so the made the esotheric oneness of dionysus up probably
Stéphanie Wyler: ‘Images of Dionysus in Rome: the archaic and Augustan periods’, in:
Fiachra Mac Gòràin (Hrsg.): Dionysus in Rome. Religion and Literature.
Berlin/Boston: Walter de Gruyter, 2020 ( = Trends in Classics – Supplementary
Volumes 93) 85–110.
https://www.degruyter.com/document/doi/10.1515/9783110672237-003/html
p87-90 she explains that in Sant'Omobono temple (see pics at
https://sites.lsa.umich.edu/omobono/site-description/) in the Forum Boarium, dated 530-
520BCE we have oldest finding of what could be lieber and aridane, or libera. But we can
only identify the face/hair of ariadne, and a panther paw next to her partner and a twisted
sceptre between them. Guess so bcs fortuna and mater matuta where whorshipped in this
temple that idk man this s
First greeks oficially called to work in rome are Damophilos and Gorgasos build the temple of
ceres liber und libera, according to pliny
p29 bearderdlibercistaPIC: archaic dionysuses, just like this archaic liber bearded, this is the
oldest inscription that writes his archaic 'Leiber'
p94: how some didnt like the adding of pater to liber, and Servius, Buc. 5.30 explains liber =
bacchus "In poetry, by contrast, Pateris associated with the Greek version of the
theonym, as early as the beginning of Latin literature. Pseudo-Ennius43 uses the name
Bacchus Pater in Athamas; and Accius in his Bacchae uses Dionysus Pater.44 Each time, a
Greek theonym is used instead of Liber. I suggest here that the Republican theonym
might have been simply Liber and become Liber Pater at the beginning of the Augustan era.
From then on, the double names becomes widespread, and the ‘Augustan turn’ might
have emphasized this way to honour the god, a reversal of and respectable response to Mark
Antony’s defeated neos Dionysos: the ‘actual’ and reinstated god is, then, the παλαιός,
that is to say Pater.45 If this hypothesis makes sense, the ancient Liber was not
necessarily Pater, nor bearded." - therefore, liber is already greekizized BifronticPIC
"both faces of the god have coexisted in Rome from the second century BCE onwards. It is
not impossible that the cista with Leiber might have already been inspired by this
Hellenizing tendency, if not yet by the ‘neo-attic’ style. In Ovid’s time, the double
face of the god indicated a wide range of its iconographic possibilities and not a
chronological evolution of its form." p95
"Such a cultural and aesthetic synthesis might have resulted in harmonious homogenization.
But Greek and Roman cultures continued to interact with one another, and Dionysian
images continued to represent a point of balance between both Greek and Italian
iconographic languages (at least in Rome). This is particularly true if we consider the
rising tide of images that flow from the Hellenistic kingdoms thoughout Republican
Italy in the second and first centuries BCE: the famous megalography at the Villa of
the Mysteries in Pompeii is a suggestive example of that trend.54 " p97 Handle PIC
"It is after Octavian’s victory that the image of the god and his realm starts to invade and
proliferate in the private sphere of the Romans: it keeps a strong Greek connotation, but is
yet again reinterpreted to the new aesthetic and ideology of the Principate. The Neos
Dionysos is dead, long live Liber Pater!"
i stop at augustan dionysian landscapes p98

Daniele Miano: ‘Liber, Flufluns, and the others: rethinking Dionysus in Italy between
the fifth and the third centuries BCE’, in: Fiachra Mac Gòràin (Hrsg.): Dionysus in
Rome. Religion and Literature. Berlin/Boston: Walter de Gruyter, 2020 ( = Trends in
Classics – Supplementary Volumes 93)
https://www.degruyter.com/document/doi/10.1515/9783110672237/html
Nina, [29.11.2023 17:33]
Idea of gods in translation: no hierachy like in 'hellenization' or 'romanization', but "it was
common that, especially in legal documents, the names of Babylonian gods would be
translated from Sumerian, and from the late second millennium BCE onwards, lists of names
of gods with translations in different languages were produced in Mesopotamia. Although
Greeks and Romans did not produce such lists, translating gods was a common practice,
attested by countless documents, and discussed already by Herodotus in book 2 with a
profound
awareness of the nuances and the complexity of the process." p113
"The inscription: fuflunsl paχies velclθi can be translated as ‘of Fufluns Paχie (genitive), at
Vulci (locative)’. The divine name Fufluns is followed by the epithet Paχie; this is the
Etruscan rendering of a Greek word, either Βάκχος or Βάκχιος.23 In a recent paper, Marco
Antonio Santamaría has argued that Βάκχος originally referred to the worshipper of Dionysus,
whereas Βάκχιος subsequently came to be an epithet of the god, which would mean ‘god of
the Bacchants’.24
This would suggest that perhaps Paχie comes directly from Βάκχιος. " p116 and then he talks
about cups 5BCE that combine flufluns and dionysus elements and finally the mirror 2BCE
that show flufluns embracing semla - semele next to appolo as youngling
As this dates 3BCE tho this is uncertain and first mention of leiber/lieber but shows vine of
dionysus we assume that it's a translation
Anyways these translations are based upon just one (or more) common elements, and it's
about local versions of the gods bcs liber is not connected to theatre

Julietta Steinhauer: ‘Dionysian associations and the Bacchanalian affair’, in: Fiachra
Mac Gòràin (Hrsg.): Dionysus in Rome. Religion and Literature. Berlin/Boston: Walter
de Gruyter, 2020 ( = Trends in Classics – Supplementary Volumes 93)
“[…] bacchanals: the cult of Bacchus, initially brought to Italy by a Greek priest and open to
women only, was completely changed by a Campanian priestess who, by introducing
men to the cult and reforming the mysteries to more frequent and nocturnal events, paved
the way for debauchery, sexual misconduct and even homicide among the worshippers.
[…] I argue that the groups that supported Bacchic sacra were to some extent comparable to
Greek Hellenistic thiasoi. […] The senate, however, targeted the structure(s) of the worship,
rather than the worship itself, ” p134
“naming practices for the groups them-selves (sp(e)ira, thiasus),7 the members (bacchants,
boukoloi),8 the various cultic offices as well as ritualistic aspects, are directly based on Greek
terminology“ p135
p137: in süditalien grab mit inschrift die bacchus erwähnt 5BCE datiert. und kleine rote
pottery figuren als teil des kults

Fernandez
After theSenatus Consultumand the disappearance of Bacchic associations thereare no more news about frenetic worshippers of Dionysos in Rome at least
until the1stcentury AD.1 p 188