The Shocking True Origin of Dionysos

The ancient Greeks from at least the fifth century BCE onward commonly believed that the worship of the god Dionysos originated in Asia and was introduced to the Greek world relatively late. For most of the twentieth century, scholars simply accepted this belief at face value and deemed the elements of Dionysos’s cult that they perceived as strange and exotic as definitive marks of his cult’s eastern origin. If you pick up any book about Greek religion that was published before around 1960, it will almost certainly claim that Dionysos was a late addition to the Greek pantheon. Even today, people online still commonly repeat this claim as though it were fact.

For at least the past thirty years, though, scholars of ancient Greek religion have known for certain that Dionysos was not, in fact, a late entry to the Greek pantheon from the east at all. Instead, extremely ancient clay tablets written in a very early form of Greek definitively attest that the Greeks were already worshipping Dionysos as early as the fourteenth century BCE—a thousand years before Plato was even born. In light of this fact, the fact that the ancient Greeks believed that Dionysos was a recent addition to their pantheon takes on new meaning and potentially reveals much about how the Greeks thought about foreignness.

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Did the Dorian Invasion Really Happen?

If you read any book about ancient Greek history written before the 1970s, there’s one event that will probably be discussed at length that any book about Greek history written after the 2000s will probably tell you never even happened at all. The event I’m talking about is, of course, the so-called “Dorian invasion.” The story goes that, in around the twelfth century BCE, a warrior people from the north known as the Dorians invaded mainland Greece and conquered large areas of it, replacing the peoples who had been there before and eventually becoming the ancestors of many Greeks, including the Spartans.

This narrative of the Dorian invasion was largely cobbled together in the nineteenth century by German philologists using vague and contradictory tales recorded in various ancient Greek sources as evidence in order to explain the distribution of Classical Greek dialects. In the twentieth century, white supremacists and Nazis exploited the narrative in order to portray northern Europeans as the true Greeks while denying the Greekness of actual Greek people. In the mid-twentieth century, however, scholars began to question the evidence supporting the narrative and, by the end of the twentieth century, most scholars came to accept that the Dorian invasion was a figment of the scholarly imagination.

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Were Achilles and Patroklos Lovers?

In twenty-first-century adaptations of the story of the Trojan War, Achilles and Patroklos are often portrayed as gay lovers. This is how they are portrayed, for instance, in Madeline Miller’s novel The Song of Achilles (published in 2012) and in the BBC television series Troy: Fall of a City (released in 2018). Many people have wondered how faithful these portrayals are to the ancient sources. In other words, were Achilles and Patroklos really in a sexual relationship?

As it turns out, the debate over whether Achilles and Patroklos were lovers goes all the way back to antiquity. There are some surviving ancient sources that unambiguously portray them as lovers—but there are also ancient sources that explicitly deny that their relationship was ever sexual.

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Did the Trojan War Really Happen?

The Trojan War and the events ensuing thereafter are the subject of the Iliad and the Odyssey, the two foundational epics of all Greek and, by extension, western literature. This one war has had more words written about it than probably any other war in the history of humanity. It has been immortalized through songs, poems, novels, and paintings. Yet, here is a startling question: did it ever really happen at all? We know Troy was a real city, but that does not mean the Trojan War itself really happened and very few Homeric scholars would try to argue that the Iliad or the Odyssey in any way resemble historical narratives—yet many laypeople still view them this way.

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