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J. M. Tolcher's autobiography, Poof (2023), features Dionysus as a character and a force of modern liberation in Australia, incorporating traditional myth and Nietzschean philosophy to represent queer suffering. [334] “[Dionysus as] Tolcher is a convincing and sympathetic anti-hero. His crimes (figurative and literal) have rationales: they ...
In Greek mythology, maenads (/ ˈ m iː n æ d z /; Ancient Greek: μαινάδες) were the female followers of Dionysus and the most significant members of his retinue, the thiasus. Their name, which comes from μαίνομαι ( maínomai , “to rave, to be mad; to rage, to be angry”), [ 1 ] literally translates as 'raving ones'.
In addition, Dionysus is known as Lyaeus ("he who unties") as a god of relaxation and freedom from worry and as Oeneus, he is the god of the wine press. In the Greek pantheon, Dionysus (along with Zeus) absorbs the role of Sabazios, a Phrygian deity. In the Roman pantheon, Sabazius became an alternate name for Bacchus. [14]
In an alternative version of the story told by the Roman mythographer Hyginus, Dionysus was actually the son of Zeus and Persephone, [188] who was torn apart by the Titans. [188] Zeus rescued Dionysus's heart, ground it up, and mixed it into a potion, which he gave to Semele to drink, causing her to become pregnant with the infant who had been ...
Dionysus's guardians: Centaurs of the Lamus: Hera The sons of some Lamian Naiad nymphs of Cilicia were tasked with guarding the young Dionysus by Zeus, until Hera caught sight of him and punished his guardians by transforming them into some creatures, that in spite of being called Centaurs, are described as man-shaped with ox horns and horse tails.
Dionysius Exiguus (Latin for "Dionysius the Humble"; [a] Greek: Διονύσιος; c. 470 – c. 544) was a 6th-century Eastern Roman monk born in Scythia Minor.He was a member of a community of Scythian monks concentrated in Tomis (present-day Constanța, Romania), the major city of Scythia Minor.
The Apollonian and the Dionysian are philosophical and literary concepts represented by a duality between the figures of Apollo and Dionysus from Greek mythology.Its popularization is widely attributed to the work The Birth of Tragedy by Friedrich Nietzsche, though the terms had already been in use prior to this, [1] such as in the writings of poet Friedrich Hölderlin, historian Johann ...
Then, in a series of dreams, he met a young man, an incantation priest that purified him, a young woman with a godlike appearance who came to say that his suffering had ended, and an incantation priest from Babylon. Afterwards, the narrator praises Marduk's mercy [118] which was the main point of the text despite the expressions of Marduk's anger.