Dean Village is known as a tranquil oasis in the center of the city, famous for its picturesque cobblestone lanes, colorful gardens, and quaint fairy-tale architecture , and it has a history reaching back at least 800 years. It was first a mill town called Water of Leith Village, after the Water of Leith river that snakes through the area, with about a dozen working mills simultaneously in operation at one point. But in his 12th century Holyrood Abbey charter, King David I referred to the village as Dene , which ultimately became Dean Village . The name change doesn't have anything to do with a university or a guy named Dean; in Scots, a dene is a ravine or a valley. The English equivalent of this word is den , which still crops up today in place names such as in Camden or Hampden.
What critics may object to in Guthrie’s work is that for all his historical work, whether Orphic religion had any real – other than purely analogous – influence on Christianity is all speculation. And this speculation does premise itself on rather grand questions concerning monotheism, its roots and its theological implications. For me, it does offer cultural reasons as to why the Graeco-Roman world took to Paul’s Christianity, but it doesn’t show Christianity to be in direct correlation to the poetry of Orpheus. The main point, whether Orphism marked the beginning of monotheism is a harder question to resolve. It certainly contradicts Freud’s research on the beginnings of monotheism, designating Moses who popularised and intellectualised monotheism in order for the Hebrews to worship one God, rather than embracing the Sun-God Aten (and was subsequently killed by the Jews, who later regretted their decision to kill Moses and acknowledged him in their religion, guaranteeing guilt as part of the Jewish faith). As such, Freud considered the Jewish God at the beginning of monotheism. What is difficult to discern in Guthrie’s text is at what point in history began the confusion of whether Dionysos was one God with many functions, or one of many functioning Gods. It is certainly a more established view that acknowledged Greek Gods in their plenty, and it is a problem not having any conclusive reasons as to why Greek and Thracian (group of Indo-European tribes) societies might have found it necessary to acknowledge Dionysos as monotheistic (like Moses’ society did). But some pretty strong conclusions are drawn by Guthrie and others (like Robert Parker in his essay “Early Orphism”). It’s the view of scholar Jan Assman that Orpheus, like Moses, played the mediator of monotheism to a series of religious rites, not least of which in his poetry, and so the debate on the origins of monotheism remain.