The so-called Lesbian triad: Zeus, Hera and Dionysos

The aim of this paper is to deal with the so-called Lesbian triad, documented by Sappho and Alcaeus, and to determine the nature of the festival and the sanctuary linked to it. I will deal with the problem of the identity of the gods, probably the same, that is Zeus, Hera and Dionysos in both literary sources. I will tackle also the issue of whether it is possible to talk about a Lesbian triad of gods, as supported since the last century, but that has been questioned recently. I will try to determine the main features of the festival, probably an annual celebration including beauty contests and commemorating the establishment of the Greeks in the island. The location of the holy precinct in which the festival took place has been very controversial, but the more believable hypothesis identifies it with a sanctuary by the name of Messon, located in the center of the island next to the old Pyrrha

De nuevo sobre Dioniso y las serpientes: mitos y ritos

The aim of the article is to show the relevance of snakes and their link with Dionysus in Orphic myths and rites from Classical to Imperial times. The god is linked to snakes before his birth, because his father Zeus is metamorphosed into a snake in order to join Persephone. This myth is linked to a rite, in which a snake slid on initiates’ lap, probably in order to identify the god with the initiate. In certain rituals snakes, probably real, were kept in kists and winnows and were shaken in processions. In the Orphic late tales, Time-Herakles and Fanes are snaky creatures that confirm the relevance of the snakes in Orphism.El objetivo del artículo es mostrar la relevancia de las serpientes y su vinculación con Dioniso en mitos y ritos órficos que van desde época clásica hasta el período imperial. El dios aparece ligado a las serpientes ya antes de nacer, pues su padre Zeus se metamorfosea en sierpe para unirse con Perséfone. Este mito parece vinculado a un rito por el cual se hacía pasar una serpiente a través del regazo de los iniciados y con el que se buscaba la identificación del dios con el fiel. En diversos rituales serpientes, probablemente reales, se guardaban en cistas y cribas y se agitaban durante las procesiones. En los relatos órficos tardíos aparecen otros seres serpentinos como Tiempo-Heracles y Fanes que corroboran la importancia de las serpientes en el orfismo

¿Hubo ritos de paso cruentos en el orfismo?

El modo de vida a que estaban sometidos los iniciados en el orfismo se caracterizaba por la abstención de alimento animado y el rechazo al sacrificio cruento. Pese a ello, dos textos considerados testimonios clave para el estudio y reconstrucción de los ritos y creencias órficos hacen mención explícita del sacrificio cruento y el consumo de carne. Para superar la aparente contradicción de ambos testimonios con las doctrinas órficas se ha propuesto que estas prácticas se adscriben a un primer ritual de iniciación que constituiría un rito de paso entre la condición de profano y la de iniciado. Sin embargo, es preciso examinar los paralelos literarios e iconográficos que ofrecen otros rituales griegos y orientales para determinar si los citados testimonios órficos constituyen casos aislados que no responden a un uso ritual común o si, por el contrario, estas prácticas pueden ser consideradas ritos de paso para alcanzar la condición de iniciado.Orphic initiates led a way of life characterized by abstention from animated food and the rejection of bloody sacrifice. However, two texts that are considered key evidence for the study and reconstruction of Orphic rites and beliefs mention explicitly bloody sacrifice and consumption of meat. In order to overcome the apparent contradiction of both testimonies with Orphic doctrines it could be proposed that these practices were limited to a first ritual of initiation that would be a rite of passage between the status of profane and that of initiate. Nevertheless, it is necessary to examine the literary and iconographic parallels offered by other Greek or Eastern rituals to determine if the aforementioned Orphic evidence constitutes isolated cases or if, on the contrary, these practices can be considered rites of passage to reach the status of initiate.Este trabajo forma parte del Proyecto de Investigación Consolider C "Cosmogonía y escatología en las religiones del Mediterráneo oriental: semejanzas, diferencias, procesos", financiado por el Ministerio Español de Educación y Ciencia (HUM2006-09403).Centro de Estudios de Lenguas Clásicas. Area Filología Grieg

Cultura y Lengua aplicadas a las enseñanzas de la Información (III)

Continuación de proyectos anteriores: aplicación y revisión de materiales didácticos innovadores para la integración y mejora de competencias culturales-lingüístico-pragmáticas en español en alumnos sinohablantes, ámbito Ciencias de la Información

Cultura y Lengua aplicadas a las enseñanzas de la Información (II)

Se trata de un proyecto de integración cultural y lingüística dirigido a alumnos sinohablantes para ayudarles a desarrollar competencias culturales y lingüístico-pragmáticas en español en el ámbito de la comunicación y la información. Se exponen los objetivos alcanzados, la metodología y las actividades desarrolladas en la segunda edición del proyecto, la descripción de los seminarios "Aula sin fronteras: ¡comunícate!" y del "Cinefórum sin fronteras"

Effectiveness of an intervention for improving drug prescription in primary care patients with multimorbidity and polypharmacy:Study protocol of a cluster randomized clinical trial (Multi-PAP project)

This study was funded by the Fondo de Investigaciones Sanitarias ISCIII (Grant Numbers PI15/00276, PI15/00572, PI15/00996), REDISSEC (Project Numbers RD12/0001/0012, RD16/0001/0005), and the European Regional Development Fund ("A way to build Europe").Background: Multimorbidity is associated with negative effects both on people's health and on healthcare systems. A key problem linked to multimorbidity is polypharmacy, which in turn is associated with increased risk of partly preventable adverse effects, including mortality. The Ariadne principles describe a model of care based on a thorough assessment of diseases, treatments (and potential interactions), clinical status, context and preferences of patients with multimorbidity, with the aim of prioritizing and sharing realistic treatment goals that guide an individualized management. The aim of this study is to evaluate the effectiveness of a complex intervention that implements the Ariadne principles in a population of young-old patients with multimorbidity and polypharmacy. The intervention seeks to improve the appropriateness of prescribing in primary care (PC), as measured by the medication appropriateness index (MAI) score at 6 and 12months, as compared with usual care. Methods/Design: Design:pragmatic cluster randomized clinical trial. Unit of randomization: family physician (FP). Unit of analysis: patient. Scope: PC health centres in three autonomous communities: Aragon, Madrid, and Andalusia (Spain). Population: patients aged 65-74years with multimorbidity (≥3 chronic diseases) and polypharmacy (≥5 drugs prescribed in ≥3months). Sample size: n=400 (200 per study arm). Intervention: complex intervention based on the implementation of the Ariadne principles with two components: (1) FP training and (2) FP-patient interview. Outcomes: MAI score, health services use, quality of life (Euroqol 5D-5L), pharmacotherapy and adherence to treatment (Morisky-Green, Haynes-Sackett), and clinical and socio-demographic variables. Statistical analysis: primary outcome is the difference in MAI score between T0 and T1 and corresponding 95% confidence interval. Adjustment for confounding factors will be performed by multilevel analysis. All analyses will be carried out in accordance with the intention-to-treat principle. Discussion: It is essential to provide evidence concerning interventions on PC patients with polypharmacy and multimorbidity, conducted in the context of routine clinical practice, and involving young-old patients with significant potential for preventing negative health outcomes. Trial registration: Clinicaltrials.gov, NCT02866799Publisher PDFPeer reviewe

¿Hubo ritos de paso cruentos en el orfismo?

El modo de vida a que estaban sometidos los iniciados en el orfismo se caracterizaba por la abstención de alimento animado y el rechazo al sacrificio cruento. Pese a ello, dos textos considerados testimonios clave para el estudio y reconstrucción de los ritos y creencias órficos hacen mención explícita del sacrificio cruento y el consumo de carne. Para superar la aparente contradicción de ambos testimonios con las doctrinas órficas se ha propuesto que estas prácticas se adscriben a un primer ritual de iniciación que constituiría un rito de paso entre la condición de profano y la de iniciado. Sin embargo, es preciso examinar los paralelos literarios e iconográficos que ofrecen otros rituales griegos y orientales para determinar si los citados testimonios órficos constituyen casos aislados que no responden a un uso ritual común o si, por el contrario, estas prácticas pueden ser consideradas ritos de paso para alcanzar la condición de iniciadoOrphic initiates led a way of life characterized by abstention from animated food and the rejection of bloody sacrifice. However, two texts that are considered key evidence for the study and reconstruction of Orphic rites and beliefs mention explicitly bloody sacrifice and consumption of meat. In order to overcome the apparent contradiction of both testimonies with Orphic doctrines it could be proposed that these practices were limited to a first ritual of initiation that would be a rite of passage between the status of profane and that of initiate. Nevertheless, it is necessary to examine the literary and iconographic parallels offered by other Greek or Eastern rituals to determine if the aforementioned Orphic evidence constitutes isolated cases or if, on the contrary, these practices can be considered rites of passage to reach the status of initiat

Again on Dionysus and the snakes: myths and rites

El objetivo del artículo es mostrar la relevancia de las serpientes y su vinculación con Dioniso en mitos y ritos órficos que van desde época clásica hasta el período imperial. El dios aparece ligado a las serpientes ya antes de nacer, pues su padre Zeus se metamorfosea en sierpe para unirse con Perséfone. Este mito parece vinculado a un rito por el cual se hacía pasar una serpiente a través del regazo de los iniciados y con el que se buscaba la identificación del dios con el fiel. En diversos rituales serpientes, probablemente reales, se guardaban en cistas y cribas y se agitaban durante las procesiones. En los relatos órficos tardíos aparecen otros seres serpentinos como Tiempo-Heracles y Fanes que corroboran la importancia de las serpientes en el orfismo.The aim of the article is to show the relevance of snakes and their link with Dionysus in Orphic myths and rites from Classical to Imperial times. The god is linked to snakes before his birth, because his father Zeus is metamorphosed into a snake in order to join Persephone. This myth is linked to a rite, in which a snake slid on initiates' lap, probably in order to identify the god with the initiate. In certain rituals snakes, probably real, were kept in kists and winnows and were shaken in processions. In the Orphic late tales, Time-Herakles and Fanes are snaky creatures that confirm the relevance of the snakes in Orphism