![]() ![]() By ‘testimony ‘, I mean the Papyrus of Derveni, and by ‘current’, I mean Orphism. ![]() However, this is not the subject of the present paper, which is concerned with a testimony of an intellectual current that takes us to the time between the fifth and fourth century BCE. In the intellectual realm, according to Friedrich Nietzsche’s well-known remarks, 4 the dramatist Euripides, in conjunction with the questioner Socrates, put an end to the lively tradition of an important Dionysian event in Athens, namely tragedy. In Greek myth, there are several stories about Dionysus (nearly) dying, be it his dismemberment as Zagreus or the unborn Dionysus almost perishing when Zeus appears to his mother Semele in the form of the lightning bolt 3. There Daniélou talks about the fact that the Dionysian was suppressed by religions of urban cultures, even though a place had to be “left” for Shiva-Dionysus 2. This can be of interest for thinking further about his book Shiva and Dionysus 1. When did Dionysus die and who killed him? In this paper I should like to address the suppression or dismemberment of the Dionysian, as it appears from sources that scholars have intensively discussed since Alain Daniélou’s death. Such sources, partly related to Near Eastern creation myths, confirm some observations that Alain Daniélou puts forward in Shiva and Dionysus as well as the importance of the Dionysian element in religious practices. The papyrus contains the interpretation of a theogony and gold tablets addressing persons on their way to the afterlife. In this article, Alfred Dunshirn deals with the Derveni papyrus, one of the most recent archaeological findings concerning religious sources of the Mediterranean region. REFLECTIONS ON DIONYSIAN AND ORPHIC TRADITIONS IN SOURCES POSTERIOR TO ALAIN DANIÉLOU’S SHIVA AND DIONYSOS
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