The cult of Dionysus: Wine, uninhibited freedom, and subversion of the powerful

Image: Marble statuette of Dionysus early 3rd century BCE at the Metropolitan Museum of Art in New York courtesy of the museum.

This fully clad figure of Dionysus is in stark contrast to the many depictions of the god in various states of undress during raucous celebratory processions depicted in Roman art.

The god wears Thracian boots, a short chiton, a belted panther skin, and a goatskin worn like a cape, with the forelegs of the goat wrapped around his arms. He can perhaps be identified as Dionysus Melanaigis (of the Black Goatskin), whose cult was introduced into Attica from Boeotia. Pausanias (II.35.1), second century CE author of a guide to Greece, mentions a temple to Dionysus Melanaigis in Methana on the Saronic Gulf and states that a music competition was held there in the god's honor every year and that prizes were awarded for swimming races and boat races. - The Metropolitan Museum of Art

The Thracian boots represent the belief that Dionysus was born in Thrace, traveled abroad, and arrived in Greece as a foreigner. However, evidence from the Mycenaean period of Greek history show that he is one of Greece's oldest attested gods. The earliest written records of Dionysus worship were found in and around the Palace of Nestor in Pylos, dated to around 1300 BCE. The details of any religion surrounding Dionysus in this period are scant, and most evidence comes in the form only of his name, written as di-wo-nu-su-jo ("Dionysoio") in Linear B, preserved on fragments of clay tablets that indicate a connection to offerings or payments of wine, which was described as being "of Dionysoio". By the seventh century BCE, iconography found on pottery shows that Dionysus was already worshiped as more than just a god associated with wine. He was associated with weddings, death, sacrifice, and sexuality, and his retinue of satyrs and dancers was already established.

The mystery cult of Bacchus was brought to Rome from the Greek culture of southern Italy or by way of Greek-influenced Etruria. It was established around 200 BCE in the Aventine grove of Stimula by a priestess from Campania, near the temple where Liber Pater ("the Free Father") had a State-sanctioned, popular cult. Liber was a native Roman god of wine, fertility, and prophecy, patron of Rome's plebeians (commoners), and one of the members of the Aventine Triad, along with his mother Ceres and sister or consort Libera. A temple to the Triad was erected on the Aventine Hill in 493 BCE, along with the institution of celebrating the festival of Liberalia. Liber protected various aspects of agriculture and fertility, including the vine and the "soft seed" of its grapes, wine and wine vessels, and male fertility and virility. Pliny called Liber "the first to establish the practice of buying and selling. Liber also invented the diadem, the emblem of royalty, and the triumphal procession."

Before the importation of the Greek cults, Liber was already strongly associated with Bacchic symbols and values, including wine and uninhibited freedom, as well as the subversion of the powerful. This association may have stemmed from the Mycenaean god Eleutheros, who shared the lineage and iconography of Dionysus but whose name has the same meaning as Liber.

Image: Marble statuette of Dionysus early 3rd century BCE at the Metropolitan Museum of Art in New York courtesy of the museum.

If you enjoyed this post, never miss out on future posts by following me by email!

Dionysus with an eastern "twist"

Another Kushan piece illustrating an eastern take on the god Dionysus at the Metropolitan Museum of Art in New York.
This mature bearded man has grape leaves in his hair, suggesting that he is Dionysus. The furrowed brow, indications of age, and piercing gaze reflect a taste for naturalism, possibly the result of Hellenistic influence following the conquest of Alexander the Great. The head was buried, and over the centuries a hard crust developed on the surface.

Image: Kushan head of Dionysus, 4th-5th centuries CE, from ancient Gandhara at the Metropolitan Museum of Art.

If you enjoyed this post, never miss out on future posts by following me by email!

Romans believed drinking from amethyst kept you sober

I found this interesting reference in an article in the American Chronicle. There was no source quoted but it sounds like a typical Roman legend:

The name [of amethyst] is Greek for "sober." Now, this makes sense once you hear the story of Bacchus. He was the Roman god of wine and revelry. One day, he was in a foul mood and set his tigers on the next person to cross his path. This unlucky person happened to be a maiden named Amethyst who was on her way to the Goddess Diana's temple. Diana turned her into a pillar of quartz to stop the tiger attack. Bacchus was so remorseful; he poured wine over the pillar as an apology and stained the pillar purple.

As a result, the stone was believed to have the power to stave off drunkenness. In fact, the ancient Greeks and Romans would carve drinking goblets from the violet quartz rather than wear them as amethyst and diamond rings, in an attempt to remain sober as they drank their wine.

I found a reference to amethyst cups, though, in the book "Roman Life In The Days of Cicero" by Alfred John Church. Apparently, the corrupt governor of Sicily, Verres, ripped off the amethyst cups of good king Antiochus:

The dining-room and table were richly furnished, the silver plate being particularly
splendid. Antiochus was highly delighted with the entertainment, and lost no time in returning
the compliment. The dinner to which he invited the governor was set out with a splendour
to which Verres had nothing to compare. There was silver plate in abundance, and there
were also cups of gold, these last adorned with magnificent gems.

Conspicuous among the ornaments of the table was a drinking vessel, all in one piece,
probably of amethyst, and with a handle of gold. Verres expressed himself delighted with
what he saw. He handled every vessel and was loud in its praises. The simple-minded
King, on the other hand, heard the compliment with pride. Next day came a message. Would
the King lend some of the more beautiful cups to his excellency ? He wished to show them
to his own artists. A special request was made for the amethyst cup. All was sent without a
suspicion of danger.

But the King had still in his possession something that especially excited the Roman's cupidity. This was a candelabrum of gold richly adorned with jewels. It had been intended for
an offering to the tutelary deity of Rome, Jupiter of the Capitol. But the temple, which had
been burnt to the ground in the civil wars, had not yet been rebuilt, and the princes, anxious
that their gift should not be seen before it was publicly presented, resolved to carry it back with
them to Syria. Verres, however, had got, no one knew how, some inkling of the matter, and
he begged Antiochus to let him have a sight of it. The young prince, who, so far from being
suspicious, was hardly sufficiently cautious, had it carefully wrapped up, and sent it to the
governor's palace. When he had minutely inspected it, the messengers prepared to carry
it back. Verres, however, had not seen enough of it. It clearly deserved more than one
examination. Would they leave it with him for a time ? They left it, suspecting nothing.

Antiochus, on his part, had no apprehensions. When some days had passed and the candelabrum
was not returned, he sent to ask for it. The governor begged the messenger to come
again the next day. It seemed a strange request; still the man came again and was
again unsuccessful.

The King himself then waited on the governor and begged him to return it. Verres hinted, or rather said plainly, that he should very much like it as a present.

"This is impossible," replied the prince, " the honour due to Jupiter and public opinion forbid it. All the world knows that the offering is to be made, and I cannot go back from my word."

Verres perceived that soft words would be useless, and took at once another line. The King,
he said, must leave Sicily before nightfall. The public safety demanded it. He had heard of a
piratical expedition which was on its way from Syria to the province, and that his departure
was necessary. Antiochus had no choice but to obey ; but before he went he publicly protested
in the market-place of Syracuse against the wrong that had been done. His other
valuables, the gold and the jewels, he did not so much regret ; but it was monstrous that he
should be robbed of the gift that he destined for the altar of the tutelary god of Rome. -

Roman Life in the Days of Cicero: Sketches Drawn from His Letters & Speeches,By Alfred John Church,Published by Macmillan, 1895.

If you enjoyed this post, never miss out on future posts by following me by email!