α β γ δ ε ζ η θ ι κ λ μ ν ξ ο π ρ ς σ τ υ φ χ ψ ω Α Β Γ Δ Ε Ζ Η Θ Ι Κ Λ Μ Ν Ξ Ο Π Ρ C Σ Τ Υ Φ Χ Ψ Ω ἀ ἁ ά ὰ ᾶ ἄ ἅ ἂ ἃ ἆ ἇ ᾳ ᾷ Ἀ Ἁ Ἄ Ἅ Ἂ Ἃ Ἆ Ἇ ἐ ἑ έ ὲ ἔ ἕ ἒ ἓ Ἐ Ἑ Ἔ Ἕ ἠ ἡ ή ὴ ῆ ἤ ἥ ἢ ἣ ἦ ἧ ῃ ῇ ᾗ Ἠ Ἡ Ἤ Ἥ Ἦ Ἧ ἰ ἱ ί ὶ ἴ ἵ ἲ ἳ ἶ ἷ ῖ Ἰ Ἱ Ἴ Ἵ Ἶ Ἷ ὀ ὁ ό ὸ ὄ ὅ ὂ ὃ Ὀ Ὁ Ὄ Ὅ Ὂ Ὃ ῥ ὐ ὑ ύ ὺ ὔ ὕ ὒ ὓ ὖ ὗ ῦ Ὑ Ὓ Ὕ Ὗ Ῠ Ῡ Ὺ Ύ ὠ ὡ ώ ὼ ὤ ὥ ὢ ὣ ὦ ὧ ῳ ῶ ῷ ᾧ ᾤ Ὠ Ὡ Ὤ Ὥ Ὢ Ὣ Ὦ Ὧ Schließen Bewegen ?
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Zur Genealogie des Dionysos #2 (117 Aufrufe)
Γραικύλος schrieb am 30.08.2026 um 09:48 Uhr (Zitieren)
Michael Chase, The Orphic Myth of Dionysus:
If we go a bit more deeply into the myth, we observe some interesting common features between Persephone and Dionysus. Indeed, Zeus’ actions toward both of them result in the fact that they are somehow related to death and to human beings. In the case of Persephone, Zeus achieves this effect through her (temporary and intermittent) assignment to Hades as her proper realm, when he authorizes the rape of the young goddess by the infernal god Hades, and ends up ratifying the agreement that she will spend one part of the year in the underworld and the other in Olympus. In the case of Dionysus, he achieves it through the premature yielding of his throne when the god is still a child, which provokes the anger of Hera, who allies herself with the Titans so that they kill and devour him.

In both cases, however, the death in question is reversible: that of Persephone insofar as the goddess descends to the underworld but returns from it cyclically; that of Dionysus insofar as he dies but returns to life. Thus, they are among those gods who can, in a sense, be said to die and resuscitate, thereby establishing a connection and a circuit between this world and the underworld.

[Orphic Collection. Ed. by Alberto Bernabé & Michael Case. Cambridge (Mass.)/London 2026, pp. XIII-XVI]
 
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