Dionysus

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Two depictions of Dionysus, left, in the form of the djed pillar, surrounded by wine and bread; right in the the form of the evergreen tree, with the thyrsus[1] shown tied into the tree.

In Greek mythology, Dionysus (CR:98) (LH:4) (TL:102), or Διονύσιος (NE:978) in Greek, Egyptian prescript: Osiris, Roman rescript: Bacchus, was the Greek god of wine, bread, and resurrection.

Overview

The following table shows the basic method by which the Egyptian solar gods, in particular Ra, Amen-Ra, and Horus, were rescripted into Greek and Roman sun gods, then later into the Judeo-Christian patriarchs, gods, and characters:[2]

Date Father Son Grandson
Egyptian 2500BC Ra / Amen-Ra Osiris Horus (999.9)[3]
Greek 800BC Zeus Dionysus Helios (318)
Roman 250BC Jupiter Bacchus Apollo (999.9)[3], Sol
Jewish 300BC Ab-Ra-ham Moses Eliezer (318)
Christian 200AD God (1000) Jesus

In the Christian row, to effect a god reduction, Osiris and Horus, or the syncrestic god Osiris-Horus, were merged into the character of Jesus, some aspects of which being partitioned off into the character of Lazarus (aka the Raisin of Osiris) and the Holy Spirit (aka the black right time-stopping magical sex act, wherein Osiris comes back to life, and impregnates Isis, to make Horus).

978 | Alphanumerics

The alphanumeric value (NE-value) of Dionysus, in Greek Διονύσιος is the number "978" which is equivalent to the word "nourishment" (τροφη).[4] This would seem to related to the "green" skin color of Osiris, and in turn Dionysus, who both were associated with the crop season and the growth of the plants needed to make "bread", considered the body of Osiris or Dionysus.

Quotes

The following are related quotes:

“That Osiris is identical with Dionysus who could more fittingly know than yourself, Clea? For you are at the head of the inspired maidens of Delphi, and have been consecrated by your father and mother in the holy rites of Osiris. If, however, for the benefit of others it is needful to adduce proofs of this identity, let us leave undisturbed what may not be told, but the public ceremonies which the priests perform in the burial of the Apis, when they convey his body on an improvised bier, do not in any way come short of a Bacchic procession; for they fasten skins of fawns about themselves, and carry Bacchic wands [Thyrsus] and indulge in shoutings and movements exactly as do those who are under the spell of the Dionysiac ecstasies.”
Plutarch (100), On Isis and Osiris (§:35)
“Herodotus found the similarity between the rites of Osiris and Dionysus so great, that he thought it impossible the latter could have arisen independently; they must, he thought, have been recently borrowed, with slight alternations, by the Greeks from the Egyptians.”
— James Frazer (1907), Adonis, Attis, Osiris (pg. 357) [5]
“The word ‘Bible’ is from the Greek ‘biblos’, which meant the ‘inner bark of the papyrus’, and so a ‘book’; and paper was borrowed by the Angles and Saxons from Latin ‘papyrus’, itself a transliteration of the Greek ‘papuros’, meaning an Egyptian rush or flag, of which writing material was made. Both these words are thought to be of Egyptian origin, and linked with an Egyptian myth of the origin of the alphabet; for Byblos was the Greek name for the Phoenician city when the ark containing the fourteen pieces[6] of the body of Osiris was cast ashore and rescued by Isis. The same word is connected — particularly through Etruscan — with the god Dionysus, who suffered a similar dismemberment.”
— Owen Barfield (1967), History in English World (pg. 102) [7]
Life is what the ancient Greeks called ‘zoe’ and distinguished from ‘bios’. In his study of the Dionysus myth, the philologist Carl Kerenyi (1969) clarifies that, in Greek thought, bios designates ‘the characteristic traits of a specified life, the outlines that distinguish one living thing from another’—in other words, this or that specific individual, who lives and dies. By contrast, zoe designates ‘life in general, without further characterization ... and experienced without limitations’: the life that passes through individuals but is irreducible to them, ‘the thread upon which every individual bios is strung like a bead, and, which, in contrast to bios, can be conceived of only as endless.’[8] The Greeks associated zoe, this impersonal and pre-individual life, with the god Dionysus, whom Nietzsche associates not only with fluid becoming, but with music, conceiving music as revealing and contributing to an anonymous sonic flux.”
— Christopher Cox (2018), Sonic Flux: Sound, Art, and Metaphysics (pg. 31) [9]

End matter

See also

References

  1. Thyrsus – Hmolpedia 2020.
  2. (a) God character rescripts – Hmolpedia 2020.
    (b) Greco-Roman equivalents – Wikipedia.
    (c) Magnall’s Abstract of Heathen Mythology – Hmolpedia 2020.
  3. 3.0 3.1 Fideler, David. (1993). Jesus Christ, Sun of God: Ancient Cosmology and Early Christian Symbolism (Horus, Apollo, Helios, #318, #999.9, pg. 262; 318, 6+ pgs). Quest Books.
  4. Barry, Kieren. (1999). The Greek Qabalah: Alphabetic Mysticism and Numerology in the Ancient World (pdf) (#978, pg. 256). Weiser.
  5. Frazer, James. (1907). Adonis, Attis, Osiris (pg. 357). MacMillan.
  6. Number – Hmolpedia 2020.
  7. Barfield, Owen. (1967). History in English World (pg. 102). Steiner Books.
  8. Kerenyi, Carl. (1969). Dionysus: Archetypal Image of Indestructible Life (translator: Ralph Manheim) (pg. xxxii). Princeton, 1996.
  9. Cox, Christopher. (2018). Sonic Flux: Sound, Art, and Metaphysics (pg. 31). Publisher.

External links

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