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  1. Dionysiac Drama and the Dionysiac Mysteries.Richard Seaford - 1981 - Classical Quarterly 31 (02):252-.
    In Euripides' Bacchae Dionysos visits Thebes in disguise to establish his mysteries there. And so, given normal Euripidean practice, it is almost certain that in the lost part of his final speech Dionysos actually prescribed the establishment of his mysteries in Thebes. In the same way the Homeric Hymn to Demeter tells how the goddess came in disguise to Eleusis and finally established her mysteries there. After coming to Eleusis she performs certain actions in the house of king Celeus, for (...)
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  • How to model an institution.John W. Mohr & Harrison C. White - 2008 - Theory and Society 37 (5):485-512.
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  • Polis Religion – A Critical Appreciation.Julia Kindt - 2009 - Kernos 22:9-34.
    This article explores the scope and limits of the model of “polis religion” as one of the most powerful interpretative concepts in current scholarship in the field. It examines the notion of the ‘embeddedness’ of ancient Greek religion in the polis as well as the unity and diversity of Greek religious beliefs and practices, and discusses in how far the model is able to capture developments beyond the Classical period. The article looks at religious phenomena and forms of religious organization (...)
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  • The trouble with actor-network theory.Bruno Latour - 1997 - Philosophia: tidsskrift for filosofi 25 (3-4).
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  • The Freedom of the Intellectual in Greek Society.Kenneth James Dover - 1975
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