There are two things going on here.
Now, what this was intended as, so I am told, is a Roman cavalryman’s mask … in the likeness of Alexander the Great.
However, it was found in Sweden, and appears to have been hung up from a post, with one of the eyes removed.
A One-Eyed figure, a face on a Post. [And on such a note – it has long felt .. interesting to observe that with Dionysus’ asserted parentage from Zeus, the Sky Father, with this being cognate with Odin – well, the fact of his mortal father, Philip II of Macedon having only one eye seems, itself, a bit of a ‘resonance’]
Others [in this case, StJ and AleOrStout?] have suggested it to likely have been therefore utilized as a representation for Odin.
I had once encountered an assertion that Alexander the Great was an ‘avatar’ of Dionysus to some extent (Shaktyavesha, perhaps?).
Dionysus being correlate with Odin … an Alexander representation being potentially used for Odin is an interesting ‘resonance’, indeed.
Perhaps those fine curls may have vaguely evoked the Odinkar / Óðinkár , the ‘Óðinns-Locken’ (‘The Long Locks of Odin’) that are, themselves, correlate with the Kyanokhaitis / Kyanochaites of Dionysus (c.f. ἔθειραι κυάνεαι / etheirai kyaneai) … and Hades, Poseidon, etc. Even if this would be rather the wrong colouration for Alexander’s own hair – which would, perhaps fittingly, have been seemingly closer to that colouration currently in evidence upon the cavalryman’s mask, rather than ‘blue-black’ [although perhaps we might make mention of the occasionally encountered supposition of Dionysus being depicted with blond hair in Euripides’ Bacchae [234 – the word used is ξανθοῖσι , which could mean ‘Golden’, or ‘Tawny’ – oddly enough, perhaps not entirely dissimilar to that of Alexander, per Aelian’s Varia Historia, that also uses ‘Xanthos’ to describe *his* as well] … notwithstanding, of course, the fact that the major appearance for Dionysus *in* said play is in disguise, wearing a mask … how appropriate. ‘Grimnir’, indeed.]
Certainly, the lustrous metallic face would have formed an impressive sight looming out of the gloom – perhaps radiant in the torchlight like one ought expect for a Sky Father deific , or at the least, the underlying meaning to Deva / Deus / -Tyr, etc.
But then, we digress. Remarkable, nonetheless, how certain theology ‘re-evolves’ itself in sidereal occurrences.
And how one IE culture’s artefact or appearances in the context of another can lead to such resonances becoming more tangibly overt.
With (and to) the right kind(s) of eye(s), at any rate.
A Divine Vision.
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