S.’ the entire Greek country entered the worship of diaplasthisan Lionysoy and various myths about him were various celebrations and to price as that of Dionysus, for’ This disorder or confusion to the Greeks and the Romans later arrived to the point to admit that there were more than one Dionysoi, i.e. 7 ή 8 irrelevant among.
Very old in Pangeo prevailed the opinion that Dionysus was always God of the hunt. It seems that the cults of hunting were more numerous than other rural cults. The Dionysian religion, as the cults of Risos, Hero's Ember, of Lykourgou, the Brayroy and Zalmoxi seem to have their roots in ancient times. The Rhesus worshipped from the Rhodope Bissoys. He liked to kynigai on horseback in the endless mountain deer, wild boars and other wild animals. The Riso honoured in Amphipolis.
There was a large sanctuary in Paggaio of Bacchus thrakos, an Oracle that the ierateyan the Bissoi prophets. Bachus and Risos relations were due in’ These Bissoys prophets and heros of the existence of Risos in Amphipolis (Ancient cults and myths of Pageos – G. K. Abtzi Dim. in Panserraikos Calendar).
Over at Pageo took the dramatic story of Lycurgus. The legend refers to the Iliad. He was King of Hedoni and stalked the Mystics of Dionysus. God chastised, Lykourgos trelainontas him and believing that you will destroy the vine kommatiase his own son. God chastised and country hedoni with infertility population and the Edoni to placate the Bakcho, enteichisan live the enemy of Lycurgus p’ a cave, where he died of hunger.
With many fiestas worshiped residents Dionysus: with large so-called Dionysia, with small or flat’ Dionysia fields, the Lenaia, Flower Festival, Alwa, Oschophoria, Agriwneia, Askwnia, and with various other celebrations in other regions and cities of Greece such as the Lamptiria in Piraeus, with the Syfereia in the Alley of Arcadia etc..
The second and third day of Anthestirion inside clay pots, the boiling pans, they offered sacrifice to the Mercury's underground, for the souls of the pethamenwn. The 2nd and 3rd day so-called choes and chytri related to the souls of the dead. It was believed that the dead to ascend from Hades to visit relatives, they had been vaccinated against food legumes, something similar to the kolyba you do Saturday in the villages of Pageos, but also in’ all over Greece.
In the Dionysia in late December the circumambulation of the phallus, people then were dressed with hides and traginoys bagged. This custom has been left until our days at 7 January the day of St. John in Nikisiani Paggaio dressed up with hides and with large bells hung on the neck and the middle of their run in the village and rouse the place with shouting and teasing.
The pyrolatreia were common at the time and very connected with the THRACIANS. We have reports of ancient writers “They say that the priestesses with bare feet marching to fire without suffering anything” (Διόδ. Σικελιώτης). As we know from Euripides and Sophocles, the pyrolatreia and the pyrobadisma were a part of the cult of Dionysus.
“Up in her hair brought the fire without getting burned”
(Euripides Bacchae (f). 537)
The custom of fire was maintained until our days in the vicinity of Pageos. The Halloween residents cut off’ the Mount Holly and other dried twigs make faggots and the Sunday night make the “custom Nterbenas” and starting and jump from above’ the fire and from the Ember.
The celebration of Dionysus was done with pleasure and with the participation of all. A wine amphora held, other drag goat and other basket with dried figs and everything necessary was the phallus, as Plutarch tells us (537, 8).
The Thracian origin of these Feasts we see and from an Athenian Decree about a colony of the Brea in Thrace around 445 e.g.. This Decree sets Brea city sends in Athens for the panathenaia, a crock and a suit of armor and the Dionysia a phallus.
During the feast of God carrying the residents of Paggaio the figurehead of Dionysus from Eleutherae with great pomp, the second day of the Linaio in’ a small temple and then returned again in Linaio. S.’ all this packaged in the Eleytherea was sung by Dionysus. These poets made them packaged specifically for the worship of God. In the last few days taught new dramas.
The land of Hedoni was located east of the Strymon, in today's n. Zichni, Alistratis, Drama. Originally this area was inhabited by tribes thrakopaionikes, but the 16th BC. century, the headman of Hedoni King Idwnos son of the God Mars and the nymph Kalliroys (Nestos river daughter) He became Master of the place. The Edoni were renowned for their orgiastic worship of Bacchus. But King Lycurgus who wanted to remove the orgiastic worship of Bacchus was hounded from’ the Maenads and found sordid death. The 500 e.g.. like worthy King hedoni stated the Publius Septimius geta, whose silver dekadrachma found (and currencies) with the inscription ' IDONEWN GIVEN KING”. In the capital hedoni, the Idwna, but in other cities was their brilliant feasts of Dionysos.
The spread of the cult of Dionysus as we know from Homer had reached up to the distant Phoenicia. Also from the history of Herodotus we know the close relationship they had with their palms Thracians pangeo. Even the main players of the Dionysian cult preaching were the Phrygians priests, the Thracians priests in southern Greece and on the Delphi Oracle.
The Agriwneia took place in September or October. According to Plutarch became and race, only for women who were seeking Dionysus on the mountain as mainomenes 3 nights. Upon returning and amused by solving riddles and Symposium puzzles. The feast of Agriwneiwn related to the adventures of God sparachtheis from the Titans survived and fled to the muses. Dionysus was the growing proswpopoiisis of which devastated the winter and regenerates the spring.
The time course starting with the first’ fields Lionysia that took place in winter. These were held with great freedom. Perietrechan epwchoymenoi operators in carriages and made gestures and say profanity, others danced around the carriages (Comus as’ wagons the simple).
The second were the Lenaia Festival that followed a month after. Celebrating with pomp and addition and kwmwdwn races. At the end of the procession came to the Linaio and ethysiazeto goat, while dancing around’ the altar chanting rave odes to God.
The third Dionysian Feast was the Anthesteria, one month after the beginning of spring. In this Festival were racing and birthplace of mysteries (associated temples) the night in the ancient temple.
The fourth feast were big Lionysia or Astei, a month after. Poets, hypocrites, sponsors and dancers appeared before the people and proaniggellan dramas. These early celebrations were asclipia after the Proagwnos, After the Procession, The Comus, lyrical games and Pandia. Many new tragedies presented. According to the Greek Dionysia were the later Roman Liberalia.
In the first’ Dionysia were for fields honor of God and other celebrations such as: Hammock, Agriwneia, the feast of Chytrwn, the Askwlia, Feast of Chown. The children of the paizontes young askwliasmoy had to reach the SAC that was running in the middle of the audience and there pressing Rapids with a leg trying to keep in balance and to dance in aleimmenos SAC was inflated with oil to slip. Most were falling and the crowd was laughing. But anyone could keep and dancing anekirysseto winner and receive as a prize a SAC full of wine.
(F)’ Agriwneia usually the priest of Dionysus on the night of celebration was falling sharply in orgy and persecutory regime with sword in hand the women of the family to kill some if it could, as reported by Plutarch.
The Pentheus in the name looks for God of mourning and death, Unlike the Bakcho who was a God of life and regeneration. From the death or the vegetation of the field from the very old years came all rural rites.
