1. Hebrew Bible, Exodus, 15.20 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Dionysus
Found in books: Geljon and Runia (2013) 174; Gera (2014) 444
| 15.20. And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances.''. None |
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2. Hebrew Bible, Leviticus, 23.40 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Dionysus • Dionysus, Dionysiac Cult
Found in books: Gera (2014) 444; Schwartz (2008) 378
| 23.40. And ye shall take you on the first day the fruit of goodly trees, branches of palm-trees, and boughs of thick trees, and willows of the brook, and ye shall rejoice before the LORD your God seven days.''. None |
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3. Hesiod, Works And Days, 168-173, 504 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Athens, Dionysus and Dionysian festivals in • Dionysos • Dionysos, awakening • Dionysus • Dionysus Cadmeios • Dionysus Lenaeus • Dionysus, Dodecaeterides • Dionysus, cult and rites • Dionysus, ecstasy/ enthusiasm/madness, association with • Dionysus, festivals associated with • Dionysus, origins and development • Dionysus, pillar as cult statue of • Homer, Dionysus and • Homeric Hymn to Dionysus • Orphic tradition, Bacchic gold tablets • Thebes, cult of Dionysus in • awakening, Dionysos • ecstasy/enthusiasm/madness, association of Dionysus with • enthusiasm/ecstasy/madness, association of Dionysus with • madness/ecstasy/enthusiasm, association of Dionysus with • pillars/columns, Dionysus worshipped in form of
Found in books: Bernabe et al (2013) 100; Eidinow and Kindt (2015) 557; Gagné (2020) 232; Simon (2021) 300; de Jáuregui et al. (2011) 297
168. Ζεὺς Κρονίδης κατένασσε πατὴρ ἐς πείρατα γαίης.'169. Πέμπτον δʼ αὖτις ἔτʼ ἄ λλο γένος θῆκʼ εὐρύοπα Ζεὺς 169. ἀνδρῶν, οἳ γεγάασιν ἐπὶ χθονὶ πουλυβοτείρῃ. 169. τοῖσι δʼ ὁμῶς ν εάτοις τιμὴ καὶ κῦδος ὀπηδεῖ. 169. τοῦ γὰρ δεσμὸ ν ἔλυσε πα τὴρ ἀνδρῶν τε θεῶν τε. 169. τηλοῦ ἀπʼ ἀθανάτων· τοῖσιν Κρόνος ἐμβασιλεύει. 170. καὶ τοὶ μὲν ναίουσιν ἀκηδέα θυμὸν ἔχοντες 171. ἐν μακάρων νήσοισι παρʼ Ὠκεανὸν βαθυδίνην, 172. ὄλβιοι ἥρωες, τοῖσιν μελιηδέα καρπὸν 173. τρὶς ἔτεος θάλλοντα φέρει ζείδωρος ἄρουρα.
504. μῆνα δὲ Ληναιῶνα, κάκʼ ἤματα, βουδόρα πάντα, '. None | 168. The flocks of Oedipus, found death. The sea'169. Took others as they crossed to Troy fight 170. For fair-tressed Helen. They were screened as well 171. In death. Lord Zeus arranged it that they might 172. Live far from others. Thus they came to dwell, 173. Carefree, among the blessed isles, content
504. These steps, your fields of corn shall surely teem '. None |
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4. Hesiod, Theogony, 26-28, 328, 411-454, 459-460, 467, 473, 496, 545, 559, 561, 698-699, 716-718, 886, 889-901, 921, 934-935, 937, 940-942, 947-949, 953, 975-978, 986-991 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Amyclae, Dionysus Psilax at • Ares, Dionysus and • Artemis, Dionysus and • Calydon, cults of Artemis and Dionysus at • Corinth, cults of Artemis and Dionysus at • Dionysos • Dionysos (Bacchus, god) • Dionysos, Dionysos chrysokomes • Dionysos, and heroines • Dionysos, andSemele • Dionysos, birth • Dionysos, death • Dionysos, epiphany • Dionysos, iconography • Dionysos, nurse of • Dionysus • Dionysus Bromios • Dionysus Cadmeios • Dionysus Psilax • Dionysus, Ares and • Dionysus, Artemis and • Dionysus, Thebes, association with • Dionysus, Zeus and • Dionysus, dismemberment and death of • Dionysus, heart of • Dionysus, lions, associated with • Dionysus, pillar as cult statue of • Dionysus, ruler of cosmos • Dionysus, sanctuaries and temples • Dionysus, theater, as god of • Dionysus, δίγονος, δισσοτόκος, διμήτωρ, διμήτριος, bimatris • Dionysus,birth • Homeric Hymn to Dionysus • Semele, and Dionysos • Sparta, cult of Dionysus in • Thebes, association of Ares, Dionysus, and Aphrodite with • Thebes, cult of Dionysus in • Zeus, Dionysus and • Zeus, gestates Dionysus in his thigh • anti-hero, Dionysus • death associated with Dionysos and Dionysian cult or myth • death of Dionysus, as divine king • heroines, and Dionysos • lions, Dionysus and • pillars/columns, Dionysus worshipped in form of • theater and tragedy, Dionysus as god of
Found in books: Bernabe et al (2013) 7, 9, 17, 203, 205, 238, 331; Eidinow and Kindt (2015) 93, 160, 362; Graf and Johnston (2007) 85, 199; Lipka (2021) 114; Lyons (1997) 120; Pirenne-Delforge and Pironti (2022) 18, 33, 63, 66, 244, 245, 248, 264, 293; Simon (2021) 12, 62, 186, 286, 287, 288; Sommerstein and Torrance (2014) 210; Steiner (2001) 168, 172; Tor (2017) 79, 261; Trapp et al (2016) 83; Waldner et al (2016) 24; de Jáuregui et al. (2011) 129; Álvarez (2019) 52, 61
26. ποιμένες ἄγραυλοι, κάκʼ ἐλέγχεα, γαστέρες οἶον,'27. ἴδμεν ψεύδεα πολλὰ λέγειν ἐτύμοισιν ὁμοῖα, 28. ἴδμεν δʼ, εὖτʼ ἐθέλωμεν, ἀληθέα γηρύσασθαι.
328. τόν ῥʼ Ἥρη θρέψασα Διὸς κυδρὴ παράκοιτις
411. ἢ δʼ ὑποκυσαμένη Ἑκάτην τέκε, τὴν περὶ πάντων 412. Ζεὺς Κρονίδης τίμησε· πόρεν δέ οἱ ἀγλαὰ δῶρα, 413. μοῖραν ἔχειν γαίης τε καὶ ἀτρυγέτοιο θαλάσσης. 414. ἣ δὲ καὶ ἀστερόεντος ἀπʼ οὐρανοῦ ἔμμορε τιμῆς 415. ἀθανάτοις τε θεοῖσι τετιμένη ἐστὶ μάλιστα. 416. καὶ γὰρ νῦν, ὅτε πού τις ἐπιχθονίων ἀνθρώπων 417. ἔρδων ἱερὰ καλὰ κατὰ νόμον ἱλάσκηται, 418. κικλῄσκει Ἑκάτην. πολλή τέ οἱ ἕσπετο τιμὴ 419. ῥεῖα μάλʼ, ᾧ πρόφρων γε θεὰ ὑποδέξεται εὐχάς, 420. καί τέ οἱ ὄλβον ὀπάζει, ἐπεὶ δύναμίς γε πάρεστιν. 421. ὅσσοι γὰρ Γαίης τε καὶ Οὐρανοῦ ἐξεγένοντο 422. καὶ τιμὴν ἔλαχον, τούτων ἔχει αἶσαν ἁπάντων. 423. οὐδέ τί μιν Κρονίδης ἐβιήσατο οὐδέ τʼ ἀπηύρα, 424. ὅσσʼ ἔλαχεν Τιτῆσι μετὰ προτέροισι θεοῖσιν, 425. ἀλλʼ ἔχει, ὡς τὸ πρῶτον ἀπʼ ἀρχῆς ἔπλετο δασμός, 4
26. οὐδʼ, ὅτι μουνογενής, ἧσσον θεὰ ἔμμορε τιμῆς, 427. καὶ γέρας ἐν γαίῃ τε καὶ οὐρανῷ ἠδὲ θαλάσσῃ· 428. ἀλλʼ ἔτι καὶ πολὺ μᾶλλον, ἐπεὶ Ζεὺς τίεται αὐτήν. 429. ᾧ δʼ ἐθέλει, μεγάλως παραγίγνεται ἠδʼ ὀνίνησιν· 430. ἔν τʼ ἀγορῇ λαοῖσι μεταπρέπει, ὅν κʼ ἐθέλῃσιν· 431. ἠδʼ ὁπότʼ ἐς πόλεμον φθεισήνορα θωρήσσωνται 432. ἀνέρες, ἔνθα θεὰ παραγίγνεται, οἷς κʼ ἐθέλῃσι 433. νίκην προφρονέως ὀπάσαι καὶ κῦδος ὀρέξαι. 434. ἔν τε δίκῃ βασιλεῦσι παρʼ αἰδοίοισι καθίζει, 435. ἐσθλὴ δʼ αὖθʼ ὁπότʼ ἄνδρες ἀεθλεύωσιν ἀγῶνι, 436. ἔνθα θεὰ καὶ τοῖς παραγίγνεται ἠδʼ ὀνίνησιν· 437. νικήσας δὲ βίῃ καὶ κάρτεϊ καλὸν ἄεθλον 438. ῥεῖα φέρει χαίρων τε, τοκεῦσι δὲ κῦδος ὀπάζει. 439. ἐσθλὴ δʼ ἱππήεσσι παρεστάμεν, οἷς κʼ ἐθέλῃσιν. 440. καὶ τοῖς, οἳ γλαυκὴν δυσπέμφελον ἐργάζονται, 441. εὔχονται δʼ Ἑκάτῃ καὶ ἐρικτύπῳ Ἐννοσιγαίῳ, 442. ῥηιδίως ἄγρην κυδρὴ θεὸς ὤπασε πολλήν, 443. ῥεῖα δʼ ἀφείλετο φαινομένην, ἐθέλουσά γε θυμῷ. 444. ἐσθλὴ δʼ ἐν σταθμοῖσι σὺν Ἑρμῇ ληίδʼ ἀέξειν· 445. βουκολίας δʼ ἀγέλας τε καὶ αἰπόλια πλατέʼ αἰγῶν 446. ποίμνας τʼ εἰροπόκων ὀίων, θυμῷ γʼ ἐθέλουσα, 447. ἐξ ὀλίγων βριάει κἀκ πολλῶν μείονα θῆκεν. 448. οὕτω τοι καὶ μουνογενὴς ἐκ μητρὸς ἐοῦσα 449. πᾶσι μετʼ ἀθανάτοισι τετίμηται γεράεσσιν. 450. θῆκε δέ μιν Κρονίδης κουροτρόφον, οἳ μετʼ ἐκείνην 451. ὀφθαλμοῖσιν ἴδοντο φάος πολυδερκέος Ἠοῦς. 452. οὕτως ἐξ ἀρχῆς κουροτρόφος, αἳ δέ τε τιμαί. 453. Ῥείη δὲ δμηθεῖσα Κρόνῳ τέκε φαίδιμα τέκνα, 454. Ἱστίην Δήμητρα καὶ Ἥρην χρυσοπέδιλον
459. καὶ τοὺς μὲν κατέπινε μέγας Κρόνος, ὥς τις ἕκαστος 460. νηδύος ἐξ ἱερῆς μητρὸς πρὸς γούναθʼ ἵκοιτο,
467. παῖδας ἑοὺς κατέπινε· Ῥέην δʼ ἔχε πένθος ἄλαστον.
473. παίδων θʼ, οὓς κατέπινε μέγας Κρόνος ἀγκυλομήτης.
496. νικηθεὶς τέχνῃσι βίηφί τε παιδὸς ἑοῖο.
545. ὣς φάτο κερτομέων Ζεὺς ἄφθιτα μήδεα εἰδώς.
559. Ἰαπετιονίδη, πάντων πέρι μήδεα εἰδώς,
561. ὣς φάτο χωόμενος Ζεὺς ἄφθιτα μήδεα εἰδώς·
698. ἄσπετος, ὄσσε δʼ ἄμερδε καὶ ἰφθίμων περ ἐόντων 699. αὐγὴ μαρμαίρουσα κεραυνοῦ τε στεροπῆς τε.
716. πέμπον ἐπασσυτέρας, κατὰ δʼ ἐσκίασαν βελέεσσι 717. Τιτῆνας, καὶ τοὺς μὲν ὑπὸ χθονὸς εὐρυοδείης 718. πέμψαν καὶ δεσμοῖσιν ἐν ἀργαλέοισιν ἔδησαν
886. Ζεὺς δὲ θεῶν βασιλεὺς πρώτην ἄλοχον θέτο Μῆτιν
889. τέξεσθαι, τότʼ ἔπειτα δόλῳ φρένας ἐξαπατήσας 890. αἱμυλίοισι λόγοισιν ἑὴν ἐσκάτθετο νηδὺν 891. Γαίης φραδμοσύνῃσι καὶ Οὐρανοῦ ἀστερόεντος. 892. τὼς γάρ οἱ φρασάτην, ἵνα μὴ βασιληίδα τιμὴν 893. ἄλλος ἔχοι Διὸς ἀντὶ θεῶν αἰειγενετάων. 894. ἐκ γὰρ τῆς εἵμαρτο περίφρονα τέκνα γενέσθαι· 895. πρώτην μὲν κούρην γλαυκώπιδα Τριτογένειαν 896. ἶσον ἔχουσαν πατρὶ μένος καὶ ἐπίφρονα βουλήν. 897. αὐτὰρ ἔπειτʼ ἄρα παῖδα θεῶν βασιλῆα καὶ ἀνδρῶν 898. ἤμελλεν τέξεσθαι, ὑπέρβιον ἦτορ ἔχοντα· 899. ἀλλʼ ἄρα μιν Ζεὺς πρόσθεν ἑὴν ἐσκάτθετο νηδύν, 900. ὡς δή οἱ φράσσαιτο θεὰ ἀγαθόν τε κακόν τε. 901. δεύτερον ἠγάγετο λιπαρὴν Θέμιν, ἣ τέκεν Ὥρας,
921. λοισθοτάτην δʼ Ἥρην θαλερὴν ποιήσατʼ ἄκοιτιν·
934. ῥινοτόρῳ Κυθέρεια Φόβον καὶ Δεῖμον ἔτικτε 935. δεινούς, οἵτʼ ἀνδρῶν πυκινὰς κλονέουσι φάλαγγας
937. Ἁρμονίην θʼ, ἣν Κάδμος ὑπέρθυμος θέτʼ ἄκοιτιν.
940. Καδμείη δʼ ἄρα οἱ Σεμέλη τέκε φαίδιμον υἱὸν 941. μιχθεῖσʼ ἐν φιλότητι, Διώνυσον πολυγηθέα, 942. ἀθάνατον θνητή· νῦν δʼ ἀμφότεροι θεοί εἰσιν.
947. χρυσοκόμης δὲ Διώνυσος ξανθὴν Ἀριάδνην, 948. κούρην Μίνωος, θαλερὴν ποιήσατʼ ἄκοιτιν. 949. τὴν δέ οἱ ἀθάνατον καὶ ἀγήρω θῆκε Κρονίων.
953. αἰδοίην θέτʼ ἄκοιτιν ἐν Οὐλύμπῳ νιφόεντι,
975. Κάδμῳ δʼ Ἁρμονίη, θυγάτηρ χρυσέης Ἀφροδιτης, 976. Ἰνὼ καὶ Σεμέλην καὶ Ἀγαυὴν καλλιπάρῃον 977. Αὐτονόην θʼ, ἣν γῆμεν Ἀρισταῖος βαθυχαίτης, 978. γείνατο καὶ Πολύδωρον ἐυστεφάνῳ ἐνὶ Θήβῃ.
986. αὐτὰρ ὑπαὶ Κεφάλῳ φιτύσατο φαίδιμον υἱόν, 987. ἴφθιμον Φαέθοντα, θεοῖς ἐπιείκελον ἄνδρα. 988. τόν ῥα νέον τέρεν ἄνθος ἔχοντʼ ἐρικυδέος ἥβης 989. παῖδʼ ἀταλὰ φρονέοντα φιλομμειδὴς Ἀφροδίτη 990. ὦρτʼ ἀναρεψαμένη, καί μιν ζαθέοις ἐνὶ νηοῖς 991. νηοπόλον νύχιον ποιήσατο, δαίμονα δῖον. '. None | 26. of Helicon, and in those early day'27. Those daughters of Lord Zeus proclaimed to me: 28. “You who tend sheep, full of iniquity,
328. Across the sea and slain Eurytion
411. In fact three thousand of them, every one 412. Neat-ankled, spread through his dominion, 413. Serving alike the earth and mighty seas, 414. And all of them renowned divinities. 415. They have as many brothers, thundering 416. As on they flow, begotten by the king 417. of seas on Tethys. Though it’s hard to tell 418. Their names, yet they are known from where they dwell. 419. Hyperion lay with Theia, and she thu 420. Bore clear Selene and great Heliu 421. And Eos shining on all things on earth 422. And on the gods who dwell in the wide berth 423. of heaven. Eurybia bore great Astraeu 424. And Pallas, having mingled with Crius; 425. The bright goddess to Perses, too, gave birth, 4
26. Who was the wisest man on all the earth; 427. Eos bore the strong winds to Astraeus, 428. And Boreas, too, and brightening Zephyru 429. And Notus, born of two divinities. 430. The star Eosphorus came after these, 431. Birthed by Eugeneia, ‘Early-Born’, 432. Who came to be the harbinger of Dawn, 433. And heaven’s gleaming stars far up above. 434. And Ocean’s daughter Styx was joined in love 435. To Pelias – thus trim-ankled Victory 436. And Zeal first saw the light of day; and she 437. Bore Strength and Force, both glorious children: they 438. Dwell in the house of Zeus; they’ve no pathway 439. Or dwelling that’s without a god as guide, 440. And ever they continue to reside 441. With Zeus the Thunderer; thus Styx had planned 442. That day when Lightning Zeus sent a command 443. That all the gods to broad Olympus go 444. And said that, if they helped him overthrow 445. The Titans, then he vowed not to bereave 446. Them of their rights but they would still receive 447. The rights they’d had before, and, he explained, 448. To those who under Cronus had maintained 449. No rights or office he would then entrust 450. Those very privileges, as is just. 451. So deathless Styx, with all her progeny, 452. Was first to go, through the sagacity 453. of her fear father, and Zeus gave her fame 454. With splendid gifts, and through him she became
459. With Coeus lay and brought forth the goddess, 460. Dark-gowned Leto, so full of gentlene
467. He gave her splendid gifts that she might keep
473. Easily gains great honour. She bestow
496. And win with ease the rich prize joyfully,
545. But then she gave the mighty heavenly king
559. Gulped down. In holy Pytho, far below
561. The marvel to all men, and he set free
698. And those who grant mortals advantages, 699. The Olympians; ten years would it abide
716. That you returned us from a living hell 717. Where we were bound in grim obscurity; 718. Thus we enjoyed what we’d not hoped to see.
886. Gave him in marriage to his progeny
889. Her youngest child Typhoeus with the aid 890. of golden Aphrodite, who had bade 891. Her lie with Tartarus. In everything 892. He did the lad was strong, untiring 893. When running, and upon his shoulders spread 894. A hundred-headed dragon, full of dread, 895. Its dark tongues flickering, and from below 896. His eyes a flashing flame was seen to glow; 897. And from each head shot fire as he glared 898. And from each head unspeakable voices blared: 899. Sometimes a god could understand the sound 900. They made, but sometimes, echoing around, 901. A bull, unruly, proud and furious,
921. of gods. An endless shaking, too, arose,
934. And from the thunder-stricken lord a flame 935. Shot forth in the dim, mountain-hollows when
937. Scorched by a terrible vapour, liquefied
940. The hardest of all things, which men subdue 941. With fire in mountain-glens and with the glow 942. Causes the sacred earth to melt: just so
947. For they are sent by the gods and are to all 948. A boon; the others, though, fitfully fall 949. Upon the sea, and there some overthrow
953. And blooming earth, where recklessly they spoil
975. of gods and men. Before his birth, though, he 976. Put her into his belly so that she 977. Might counsel him. And then he wed the bright 978. Themis, who bore The Hours, Order, Right
986. And fair Thaleia, whose glance lovingly 987. Melted the limbs of all. Indeed the eye 988. of all of them were fit to hypnotize 989. Those whom they looked upon; and furthermore 990. He wed nourishing Demeter, who then bore 991. A daughter, the fair-armed Persephone '. None |
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5. Homer, Iliad, 1.200, 1.399-1.400, 1.528, 1.590-1.594, 5.338, 6.130-6.141, 6.303, 6.311, 7.475-7.482, 9.453-9.457, 14.246, 14.313-14.328, 16.149, 18.394-18.398, 18.400-18.401, 18.405, 19.400 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Aegean islands, Dionysus associated with • Aphrodite, Dionysus and • Artemis, Dionysus and • Bacchic rites, conflation with wedding and burial rites • Bacchic rites, in Statius Achilleid • Bacchic rites, military imagery and • Bacchic rites, negation of marriage and domesticity in • Bacchic, bacchios, baccheios βάκχιος, βακχεῖος • Bacchus • Bacchus, Bacchius • Bacchus/Dionysus • Birth of Dionysus, Artemis as birth goddess • Birth of Dionysus, Athena • Charites (Graces), Dionysus and • Christianity, Dionysus and • Demeter, Dionysus and • Dionysos • Dionysos, Dionysos Archebacchos • Dionysos, Dionysos Baccheios • Dionysos, Dionysos Baccheus • Dionysos, Dionysos Bacchios • Dionysos, Dionysos Bacchos • Dionysos, Dionysos Bromios • Dionysos, Dionysos Eriphos • Dionysos, Dionysos Euios • Dionysos, Dionysos Xenos • Dionysos, Dionysos ageta komon • Dionysos, Dionysos as bull • Dionysos, Dionysos as goat • Dionysos, Dionysos eribromos • Dionysos, Dionysos kissokomes • Dionysos, Dionysos mainomenos • Dionysos, Dionysos mystagogues • Dionysos, Dionysos orsibacchas • Dionysos, Dionysos teletarcha • Dionysos, Eiraphiotes • Dionysos, Omestes • Dionysos, and Lykourgos • Dionysos, and heroines • Dionysos, and mortality • Dionysos, andSemele • Dionysos, arrival • Dionysos, awakening • Dionysos, birth • Dionysos, childhood • Dionysos, death of • Dionysos, epiphany • Dionysos, erga • Dionysos, nurse of • Dionysos, probation • Dionysos,punishment • Dionysos,rebirth • Dionysos,timai • Dionysos/Dionysus • Dionysus • Dionysus, • Dionysus, Aegean islands, associated with • Dionysus, Aphrodite and • Dionysus, Artemis and • Dionysus, Charites/Graces and • Dionysus, Demeter and • Dionysus, Dionysus Aisymnetes • Dionysus, Dionysus Phallen • Dionysus, Hephaestus and • Dionysus, Hera and • Dionysus, Zeus and • Dionysus, alien qualities of • Dionysus, as vegetation deity • Dionysus, cult and rites • Dionysus, ecstasy/ enthusiasm/madness, association with • Dionysus, festivals associated with • Dionysus, images and iconography • Dionysus, in Antigone • Dionysus, maenads and • Dionysus, nymphs and satyrs/ silens, associated with • Dionysus, origins and development • Dionysus, the dead, associated with • Dionysus, theater, as god of • Dionysus, thyrsus or narthex staff of • Dionysus, wine, as god of • Dionysus, youth, portrayal as • Dionysus, δίγονος, δισσοτόκος, διμήτωρ, διμήτριος, bimatris • Dionysus,birth • Eleusis, Dionysus and • Hephaestus, Dionysus and • Hera, Dionysus and • Homer, Dionysus and • Infant Dionysus, The (Sophocles) • Makron, kylix with Dionysus carrying thyrsus and vine branch • Nilsson, Martin, on Dionysus • Nysa, Nysai, and Dionysus • Orpheus, Dionysus and • Parthenon, east pediment, Dionysus • Semele, and Dionysos • Thebes, association of Ares, Dionysus, and Aphrodite with • Zeus, Dionysus and • bacchus, βάκχος • burials and mourning, Bacchic rites conflated with • death associated with Dionysos and Dionysian cult or myth • ecstasy/enthusiasm/madness, association of Dionysus with • enthusiasm/ecstasy/madness, association of Dionysus with • goat, Dionysos as • heroines, and Dionysos • madness/ecstasy/enthusiasm, association of Dionysus with • mortality, and Dionysos • mysteries, mystery cults, Bacchic, Dionysiac • mystery cults, Dionysus and • nymphs, Dionysus associated with • the dead, Dionysus associated with • theater and tragedy, Dionysus as god of • vegetation deities, Dionysus as • weddings and marriage, Bacchic negation of marriage and domesticity • wine, Dionysus as god of • young womens rituals, in Statius Achilleid, Bacchic rites
Found in books: Augoustakis (2014) 23, 24; Bernabe et al (2013) 6, 10, 14, 44, 102, 123, 124, 125, 126, 132, 133, 137, 138, 150, 161, 208, 228, 229, 239, 267, 278, 283, 303, 314, 352; Del Lucchese (2019) 33; Finkelberg (2019) 90; Gale (2000) 98; Jouanna (2018) 172, 560; Lipka (2021) 174; Lyons (1997) 79, 80, 81, 108, 113, 120; Panoussi(2019) 162, 211, 240; Papadodima (2022) 62; Pirenne-Delforge and Pironti (2022) 33, 53, 128, 195, 246, 266, 276, 279; Seaford (2018) 13; Simon (2021) 12, 180, 238, 239, 261, 288, 297, 321, 322, 393; Steiner (2001) 167, 169; Tor (2017) 261; Verhagen (2022) 23, 24; de Jáuregui (2010) 157, 168; de Jáuregui et al. (2011) 123, 129
1.200. Παλλάδʼ Ἀθηναίην· δεινὼ δέ οἱ ὄσσε φάανθεν·
1.399. ὁππότε μιν ξυνδῆσαι Ὀλύμπιοι ἤθελον ἄλλοι 1.400. Ἥρη τʼ ἠδὲ Ποσειδάων καὶ Παλλὰς Ἀθήνη·
1.528. ἦ καὶ κυανέῃσιν ἐπʼ ὀφρύσι νεῦσε Κρονίων·
1.590. ἤδη γάρ με καὶ ἄλλοτʼ ἀλεξέμεναι μεμαῶτα 1.591. ῥῖψε ποδὸς τεταγὼν ἀπὸ βηλοῦ θεσπεσίοιο, 1.592. πᾶν δʼ ἦμαρ φερόμην, ἅμα δʼ ἠελίῳ καταδύντι 1.593. κάππεσον ἐν Λήμνῳ, ὀλίγος δʼ ἔτι θυμὸς ἐνῆεν· 1.594. ἔνθά με Σίντιες ἄνδρες ἄφαρ κομίσαντο πεσόντα.
5.338. ἀμβροσίου διὰ πέπλου, ὅν οἱ Χάριτες κάμον αὐταί,
6.130. οὐδὲ γὰρ οὐδὲ Δρύαντος υἱὸς κρατερὸς Λυκόοργος 6.131. δὴν ἦν, ὅς ῥα θεοῖσιν ἐπουρανίοισιν ἔριζεν· 6.132. ὅς ποτε μαινομένοιο Διωνύσοιο τιθήνας 6.133. σεῦε κατʼ ἠγάθεον Νυσήϊον· αἳ δʼ ἅμα πᾶσαι 6.134. θύσθλα χαμαὶ κατέχευαν ὑπʼ ἀνδροφόνοιο Λυκούργου 6.135. θεινόμεναι βουπλῆγι· Διώνυσος δὲ φοβηθεὶς 6.136. δύσεθʼ ἁλὸς κατὰ κῦμα, Θέτις δʼ ὑπεδέξατο κόλπῳ 6.137. δειδιότα· κρατερὸς γὰρ ἔχε τρόμος ἀνδρὸς ὁμοκλῇ. 6.138. τῷ μὲν ἔπειτʼ ὀδύσαντο θεοὶ ῥεῖα ζώοντες, 6.139. καί μιν τυφλὸν ἔθηκε Κρόνου πάϊς· οὐδʼ ἄρʼ ἔτι δὴν 6.140. ἦν, ἐπεὶ ἀθανάτοισιν ἀπήχθετο πᾶσι θεοῖσιν· 6.141. οὐδʼ ἂν ἐγὼ μακάρεσσι θεοῖς ἐθέλοιμι μάχεσθαι.
6.303. θῆκεν Ἀθηναίης ἐπὶ γούνασιν ἠϋκόμοιο,
6.311. ὣς ἔφατʼ εὐχομένη, ἀνένευε δὲ Παλλὰς Ἀθήνη.
7.475. ἄλλοι δʼ ἀνδραπόδεσσι· τίθεντο δὲ δαῖτα θάλειαν. 7.476. παννύχιοι μὲν ἔπειτα κάρη κομόωντες Ἀχαιοὶ 7.477. δαίνυντο, Τρῶες δὲ κατὰ πτόλιν ἠδʼ ἐπίκουροι· 7.478. παννύχιος δέ σφιν κακὰ μήδετο μητίετα Ζεὺς 7.479. σμερδαλέα κτυπέων· τοὺς δὲ χλωρὸν δέος ᾕρει· 7.480. οἶνον δʼ ἐκ δεπάων χαμάδις χέον, οὐδέ τις ἔτλη 7.481. πρὶν πιέειν πρὶν λεῖψαι ὑπερμενέϊ Κρονίωνι. 7.482. κοιμήσαντʼ ἄρʼ ἔπειτα καὶ ὕπνου δῶρον ἕλοντο.
9.453. τῇ πιθόμην καὶ ἔρεξα· πατὴρ δʼ ἐμὸς αὐτίκʼ ὀϊσθεὶς 9.454. πολλὰ κατηρᾶτο, στυγερὰς δʼ ἐπεκέκλετʼ Ἐρινῦς, 9.455. μή ποτε γούνασιν οἷσιν ἐφέσσεσθαι φίλον υἱὸν 9.456. ἐξ ἐμέθεν γεγαῶτα· θεοὶ δʼ ἐτέλειον ἐπαρὰς 9.457. Ζεύς τε καταχθόνιος καὶ ἐπαινὴ Περσεφόνεια.
14.246. Ὠκεανοῦ, ὅς περ γένεσις πάντεσσι τέτυκται·
14.313. Ἥρη κεῖσε μὲν ἔστι καὶ ὕστερον ὁρμηθῆναι, 14.314. νῶϊ δʼ ἄγʼ ἐν φιλότητι τραπείομεν εὐνηθέντε. 14.315. οὐ γάρ πώ ποτέ μʼ ὧδε θεᾶς ἔρος οὐδὲ γυναικὸς 14.316. θυμὸν ἐνὶ στήθεσσι περιπροχυθεὶς ἐδάμασσεν, 14.317. οὐδʼ ὁπότʼ ἠρασάμην Ἰξιονίης ἀλόχοιο, 14.318. ἣ τέκε Πειρίθοον θεόφιν μήστωρʼ ἀτάλαντον· 14.319. οὐδʼ ὅτε περ Δανάης καλλισφύρου Ἀκρισιώνης, 14.320. ἣ τέκε Περσῆα πάντων ἀριδείκετον ἀνδρῶν· 14.321. οὐδʼ ὅτε Φοίνικος κούρης τηλεκλειτοῖο, 14.322. ἣ τέκε μοι Μίνων τε καὶ ἀντίθεον Ῥαδάμανθυν· 14.323. οὐδʼ ὅτε περ Σεμέλης οὐδʼ Ἀλκμήνης ἐνὶ Θήβῃ, 14.324. ἥ ῥʼ Ἡρακλῆα κρατερόφρονα γείνατο παῖδα· 14.325. ἣ δὲ Διώνυσον Σεμέλη τέκε χάρμα βροτοῖσιν· 14.326. οὐδʼ ὅτε Δήμητρος καλλιπλοκάμοιο ἀνάσσης, 14.327. οὐδʼ ὁπότε Λητοῦς ἐρικυδέος, οὐδὲ σεῦ αὐτῆς, 14.328. ὡς σέο νῦν ἔραμαι καί με γλυκὺς ἵμερος αἱρεῖ.
16.149. Ξάνθον καὶ Βαλίον, τὼ ἅμα πνοιῇσι πετέσθην,
18.394. ἦ ῥά νύ μοι δεινή τε καὶ αἰδοίη θεὸς ἔνδον, 18.395. ἥ μʼ ἐσάωσʼ ὅτε μʼ ἄλγος ἀφίκετο τῆλε πεσόντα 18.396. μητρὸς ἐμῆς ἰότητι κυνώπιδος, ἥ μʼ ἐθέλησε 18.397. κρύψαι χωλὸν ἐόντα· τότʼ ἂν πάθον ἄλγεα θυμῷ, 18.398. εἰ μή μʼ Εὐρυνόμη τε Θέτις θʼ ὑπεδέξατο κόλπῳ
18.400. τῇσι παρʼ εἰνάετες χάλκευον δαίδαλα πολλά, 18.401. πόρπας τε γναμπτάς θʼ ἕλικας κάλυκάς τε καὶ ὅρμους
18.405. ἀλλὰ Θέτις τε καὶ Εὐρυνόμη ἴσαν, αἵ μʼ ἐσάωσαν.
19.400. Ξάνθέ τε καὶ Βαλίε τηλεκλυτὰ τέκνα Ποδάργης' '. None | 1.200. Then he addressed her with winged words, and said:Why now, daughter of aegis-bearing Zeus, have you come? Is it so that you might see the arrogance of Agamemnon, son of Atreus? One thing I will tell you, and I think this will be brought to pass: through his own excessive pride shall he presently lose his life.
1.399. For often I have heard you glorying in the halls of my father, and declaring that you alone among the immortals warded off shameful ruin from the son of Cronos, lord of the dark clouds, on the day when the other Olympians wished to put him in bonds, even Hera and Poseidon and Pallas Athene. 1.400. But you came, goddess, and freed him from his bonds, when you had quickly called to high Olympus him of the hundred hands, whom the gods call Briareus, but all men Aegaeon; for he is mightier than his father. He sat down by the side of the son of Cronos, exulting in his glory, ' "
1.528. no word of mine may be recalled, nor is false, nor unfulfilled, to which I bow my head. The son of Cronos spoke, and bowed his dark brow in assent, and the ambrosial locks waved from the king's immortal head; and he made great Olympus quake. " '
1.590. he caught me by the foot and hurled me from the heavenly threshold; the whole day long I was carried headlong, and at sunset I fell in Lemnos, and but little life was in me. There the Sintian folk quickly tended me for my fall. So he spoke, and the goddess, white-armed Hera, smiled,
5.338. then the son of great-souled Tydeus thrust with his sharp spear and leapt upon her, and wounded the surface of her delicate hand, and forthwith through the ambrosial raiment that the Graces themselves had wrought for her the spear pierced the flesh upon the wrist above the palm and forth flowed the immortal blood of the goddess,
6.130. Nay, for even the son of Dryas, mighty Lycurgus, lived not long, seeing that he strove with heavenly gods—he that on a time drave down over the sacred mount of Nysa the nursing mothers of mad Dionysus; and they all let fall to the ground their wands, smitten with an ox-goad by man-slaying Lycurgus. 6.134. Nay, for even the son of Dryas, mighty Lycurgus, lived not long, seeing that he strove with heavenly gods—he that on a time drave down over the sacred mount of Nysa the nursing mothers of mad Dionysus; and they all let fall to the ground their wands, smitten with an ox-goad by man-slaying Lycurgus. ' "6.135. But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the man's threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind; " "6.139. But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the man's threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind; " '6.140. and he lived not for long, seeing that he was hated of all the immortal gods. So would not I be minded to fight against the blessed gods. But if thou art of men, who eat the fruit of the field, draw nigh, that thou mayest the sooner enter the toils of destruction. Then spake to him the glorious son of Hippolochus:
6.303. for her had the Trojans made priestess of Athene. Then with sacred cries they all lifted up their hands to Athene; and fair-cheeked Theano took the robe and laid it upon the knees of fair-haired Athene, and with vows made prayer to the daughter of great Zeus: ' "
6.311. on Troy and the Trojans' wives and their little children. So spake she praying, but Pallas Athene denied the prayer.Thus were these praying to the daughter of great Zeus, but Hector went his way to the palace of Alexander, the fair palace that himself had builded with the men " '
7.475. and some for slaves; and they made them a rich feast. So the whole night through the long-haired Achaeans feasted, and the Trojans likewise in the city, and their allies; and all night long Zeus, the counsellor, devised them evil, thundering in terrible wise. Then pale fear gat hold of them, 7.480. and they let the wine flow from their cups upon the ground, neither durst any man drink until he had made a drink-offering to the son of Cronos, supreme in might. Then they laid them down, and took the gift of sleep.
9.453. whom himself he ever cherished, and scorned his wife, my mother. So she besought me by my knees continually, to have dalliance with that other first myself, that the old man might be hateful in her eyes. 9.454. whom himself he ever cherished, and scorned his wife, my mother. So she besought me by my knees continually, to have dalliance with that other first myself, that the old man might be hateful in her eyes. I hearkened to her and did the deed, but my father was ware thereof forthwith and cursed me mightily, and invoked the dire Erinyes 9.455. that never should there sit upon his knees a dear child begotten of me; and the gods fulfilled his curse, even Zeus of the nether world and dread Persephone. Then I took counsel to slay him with the sharp sword, but some one of the immortals stayed mine anger, bringing to my mind
14.246. Oceanus, from whom they all are sprung; but to Zeus, son of Cronos, will I not draw nigh, neither lull him to slumber, unless of himself he bid me. For ere now in another matter did a behest of thine teach me a lesson,
14.313. lest haply thou mightest wax wroth with me hereafter, if without a word I depart to the house of deep-flowing Oceanus. 14.314. lest haply thou mightest wax wroth with me hereafter, if without a word I depart to the house of deep-flowing Oceanus. Then in answer spake to her Zeus, the cloud-gatherer.Hera, thither mayest thou go even hereafter. But for us twain, come, let us take our joy couched together in love; 14.315. for never yet did desire for goddess or mortal woman so shed itself about me and overmaster the heart within my breast—nay, not when I was seized with love of the wife of Ixion, who bare Peirithous, the peer of the gods in counsel; nor of Danaë of the fair ankles, daughter of Acrisius, 14.320. who bare Perseus, pre-eminent above all warriors; nor of the daughter of far-famed Phoenix, that bare me Minos and godlike Rhadamanthys; nor of Semele, nor of Alcmene in Thebes, and she brought forth Heracles, her son stout of heart, 14.325. and Semele bare Dionysus, the joy of mortals; nor of Demeter, the fair-tressed queen; nor of glorious Leto; nay, nor yet of thine own self, as now I love thee, and sweet desire layeth hold of me. Then with crafty mind the queenly Hera spake unto him:
16.149. And the horses he bade Automedon yoke speedily, even him that he honoured most after Achilles, breaker of the ranks of men, and that in his eyes was faithful above all to abide his call in battle. At his bidding then Automedon led beneath the yoke the fleet horses, Xanthus and Balius, that flew swift as the winds, horses
18.394. a beautiful chair, richly-wrought, and beneath was a footstool for the feet; and she called to Hephaestus, the famed craftsman, and spake to him, saying:Hephaestus, come forth hither; Thetis hath need of thee. And the famous god of the two strong arms answered her:Verily then a dread and honoured goddess is within my halls, 18.395. even she that saved me when pain was come upon me after I had fallen afar through the will of my shameless mother, that was fain to hide me away by reason of my lameness. Then had I suffered woes in heart, had not Eurynome and Thetis received me into their bosom—Eurynome, daughter of backward-flowing Oceanus. 18.398. even she that saved me when pain was come upon me after I had fallen afar through the will of my shameless mother, that was fain to hide me away by reason of my lameness. Then had I suffered woes in heart, had not Eurynome and Thetis received me into their bosom—Eurynome, daughter of backward-flowing Oceanus. ' "
18.400. With them then for nine years' space I forged much cunning handiwork, brooches, and spiral arm-bands, and rosettes and necklaces, within their hollow cave; and round about me flowed, murmuring with foam, the stream of Oceanus, a flood unspeakable. Neither did any other know thereof, either of gods or of mortal men, " "18.401. With them then for nine years' space I forged much cunning handiwork, brooches, and spiral arm-bands, and rosettes and necklaces, within their hollow cave; and round about me flowed, murmuring with foam, the stream of Oceanus, a flood unspeakable. Neither did any other know thereof, either of gods or of mortal men, " '
18.405. but Thetis knew and Eurynome, even they that saved me. And now is Thetis come to my house; wherefore it verily behoveth me to pay unto fair-tressed Thetis the full price for the saving of my life. But do thou set before her fair entertainment, while I put aside my bellows and all my tools.
19.400. Xanthus and Balius, ye far-famed children of Podarge, in some other wise bethink you to bring your charioteer back safe to the host of the Danaans, when we have had our fill of war, and leave ye not him there dead, as ye did Patroclus. Then from beneath the yoke spake to him the horse Xanthus, of the swift-glancing feet; ' '. None |
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6. Homeric Hymns, To Demeter, 120, 189-190, 202-203, 268, 275, 278 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Dionysos • Dionysos, awakening • Dionysos, epiphany • Dionysos, erga • Dionysos, nurse of • Dionysos,timai • Dionysos/Dionysus • Dionysus • mysteries, mystery cults, Bacchic, Dionysiac
Found in books: Bernabe et al (2013) 131, 241, 346; Bremmer (2008) 228, 263; Lipka (2021) 56; Papadodima (2022) 63
| 120. That garland-loving Aphrodite brings,'
189. In our fine house, she has a late-born son, 190. Much prayed for and embraced – her only one.
202. of pasture, who then bound across the lea. 203. Those maidens down the hollow pathway sped,
268. Right there. He grew like an immortal, for
275. Just like a brand. They were amazed that he
278. If the well-girdled Metaneira had '. None |
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7. Homeric Hymns, To Hermes, 483 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Dionysos • Dionysus
Found in books: Bernabe et al (2013) 152; Miller and Clay (2019) 316
| 483. To lovely dances – such festivity''. None |
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8. Hymn To Dionysus, To Dionysus, 7.11, 7.13-7.15 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Dionysos • Dionysos, Dionysos Axie taure • Dionysos, Dionysos Xenos • Dionysos, Dionysos as bull • Dionysos, Dionysos bougenes • Dionysos, Dionysos boukeros • Dionysos, Dionysos boukolos • Dionysos, Dionysos eribromos • Dionysos, Dionysos gynaimanes • Dionysos, Dionysos kissokomes • Dionysos, Dionysos polystaphylos • Dionysos, Dionysos taurometopos • Dionysos, Dionysos tauropos • Dionysos, Dionysos tauros diotrefes • Dionysos, Lysios • Dionysos, epiphany • Dionysos, integration • Dionysos, nurse of • Dionysos, prodigies • Dionysos,punishment • Homeric Hymn to Dionysos • prodigies of Dionysos
Found in books: Bernabe et al (2013) 246, 247, 320, 333; Pirenne-Delforge and Pironti (2022) 274
| 7.11. Whereupon the people of Antioch, when they had failed of success in this their first request, made him a second; for they desired that he would order those tables of brass to be removed on which the Jews’ privileges were engraven.
7.11. yet, he said, that he would immediately bestow rewards and dignities on those that had fought the most bravely, and with greater force, and had signalized their conduct in the most glorious manner, and had made his army more famous by their noble exploits; and that no one who had been willing to take more pains than another should miss of a just retribution for the same;
7.13. 3. Hereupon Titus ordered those whose business it was to read the list of all that had performed great exploits in this war,
7.13. Then did he retire to that gate which was called the Gate of the Pomp, because pompous shows do always go through that gate; 7.14. for many of them were so made, that they were on three or even four stories, one above another. The magnificence also of their structure afforded one both pleasure and surprise; 7.14. whom he called to him by their names, and commended them before the company, and rejoiced in them in the same manner as a man would have rejoiced in his own exploits. He also put on their heads crowns of gold, and golden ornaments about their necks, and gave them long spears of gold, and ensigns that were made of silver, 7.15. and removed every one of them to a higher rank; and besides this, he plentifully distributed among them, out of the spoils, and the other prey they had taken, silver, and gold, and garments. 7.15. and the last of all the spoils, was carried the Law of the Jews.''. None |
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9. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Aeneas, as Bacchus • Amphikleia, temple of Dionysos, incubation practiced(?) • Aphrodite, Dionysus and • Ariadne, and Dionysos • Artemis, Dionysus and • Athens, and Dionysos • Bacchic • Bacchus • Bacchus, Bacchius • Birth of Dionysus, Artemis as birth goddess • Charites (Graces), Dionysus and • Delos, sanctuary of Apollo, altar of Dionysus • Dionysos • Dionysos, Dionysos Aisymnetes • Dionysos, Dionysos Aroeus • Dionysos, Dionysos Baccheus • Dionysos, Dionysos Bacchios • Dionysos, Dionysos Bacchos • Dionysos, Dionysos Bassareus/Bassaros • Dionysos, Dionysos Bromios • Dionysos, Dionysos Kephalena • Dionysos, Dionysos Xenos • Dionysos, Lysios • Dionysos, and Ariadne • Dionysos, and Ino • Dionysos, and heroines • Dionysos, and immortality • Dionysos, andSemele • Dionysos, childhood • Dionysos, death • Dionysos, integration • Dionysos, nurse of • Dionysos, probation • Dionysos/Dionysus • Dionysus • Dionysus, • Dionysus, Aphrodite and • Dionysus, Artemis and • Dionysus, Charites/Graces and • Dionysus, Homer shaping • Dionysus, as vegetation deity • Dionysus, heart • Dionysus-Osiris • Homer, Dionysus and • Homeric Hymn to Dionysos • Ino-Leukothea, Dionysos and • Semele, and Dionysos • death associated with Dionysos and Dionysian cult or myth • death of Dionysus • heroines, and Dionysos • immortality, and Dionysos • marriage, of Dionysos and Ariadne • vegetation deities, Dionysus as
Found in books: Augoustakis (2014) 301; Bernabe et al (2013) 7, 17, 46, 136, 206, 302, 412; Bowie (2021) 546; Farrell (2021) 95; Gazis and Hooper (2021) 62; Giusti (2018) 145, 146; Hunter (2018) 201; Jouanna (2018) 607; König (2012) 43; Lupu(2005) 29; Lyons (1997) 122, 125, 126; Maciver (2012) 28; Pachoumi (2017) 63; Papadodima (2022) 62, 69; Pirenne-Delforge and Pironti (2022) 274, 279; Renberg (2017) 30; Simon (2021) 180, 261, 283; Sommerstein and Torrance (2014) 210; Tanaseanu-Döbler and von Alvensleben (2020) 389; Verhagen (2022) 301; d, Hoine and Martijn (2017) 39; de Jáuregui (2010) 155, 202; de Jáuregui et al. (2011) 134; Álvarez (2019) 135
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10. None, None, nan (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Bacchic, bacchios, baccheios βάκχιος, βακχεῖος • Bacchus, Bacchius • Dionysos • Dionysos, Dionysos Bacchas • Dionysos, Dionysos Baccheios • Dionysos, Dionysos Baccheus • Dionysos, Dionysos Bacchios • Dionysos, Dionysos Bacchos • Dionysos, Dionysos Elelichthon • Dionysos, Dionysos eribromos • Dionysos, Dionysos omadios • Dionysus • bacchus, βάκχος
Found in books: Bernabe et al (2013) 42, 273, 563; Miller and Clay (2019) 39
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11. None, None, nan (8th cent. BCE - 8th cent. BCE)
Tagged with subjects: • Dionysos • Dionysos, epiphany • Dionysos, erga • Dionysos, nurse of • Dionysos,timai • Dionysus
Found in books: Bernabe et al (2013) 138, 240, 346; Bremmer (2008) 91; Lipka (2021) 54, 56
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12. None, None, nan (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Dionysos • Dionysos, epiphany • Dionysos, erga • Dionysos, nurse of • Dionysos,timai • Dionysus
Found in books: Bernabe et al (2013) 138, 240, 346; Lipka (2021) 54, 56
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13. None, None, nan (7th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Apulian Painter, volute krater with Birth of Dionysus • Birth of Dionysus • Dionysus • Dionysus, • Dionysus, Zeus and • Dionysus, wine, as god of • Nilsson, Martin, on Dionysus • Zeus, Dionysus and • wine, Dionysus as god of
Found in books: Bowie (2021) 721, 724; Meister (2019) 54; Simon (2021) 394
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14. None, None, nan (7th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Dionysos • Dionysos, Omestes • Dionysus,
Found in books: Bowie (2021) 240, 721; Pirenne-Delforge and Pironti (2022) 195
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15. Aeschylus, Agamemnon, 146, 228-229 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Artemis, Dionysus and • Dionysos • Dionysos (Bacchus, god) • Dionysos, Dionysos Bacchios • Dionysos, Dionysos Bromios • Dionysos, Dionysos Dithyrambos • Dionysos, Dionysos Euios • Dionysos, Dionysos Liberator • Dionysos, Dionysos Liknites • Dionysos, Dionysos Lyaios • Dionysos, Dionysos Lyseus • Dionysos, Dionysos Lysios • Dionysos, Dionysos Nyktelios • Dionysos, Dionysos Thriambos • Dionysos, Dionysos choragos/choreutas/philochoreutas • Dionysos, Dionysos eriboas • Dionysos, Dionysos eribremetas • Dionysos, Dionysos eribromos • Dionysos, Dionysos omadios • Dionysos, Dionysos omestes • Dionysus, Artemis and • Thrace, Dionysus associated with
Found in books: Bernabe et al (2013) 47; Eidinow and Kindt (2015) 525; Simon (2021) 166
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16. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Dionysos • Dionysos, Dionysos Liknites • Dionysos, arrival • Dionysos, awakening • Dionysos, realm • Dionysus • Dionysus,
Found in books: Bernabe et al (2013) 62; Del Lucchese (2019) 34; Trott (2019) 129, 131
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17. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Dionysos • Dionysos, and earthquakes • Dionysos, birth of • Dionysos, childhood • Dionysos, probation
Found in books: Pirenne-Delforge and Pironti (2022) 279; Seaford (2018) 171, 335
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18. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Dionysos • Dionysos, Dionysos Baccheus • Dionysos, Dionysos Bacchios • Dionysos, Dionysos Bacchos • Dionysos, Dionysos mainomenos • Dionysos, Gift • Dionysos, and Hera • Dionysos, epiphany • Dionysus • Hera, and Dionysos • bacchus, βάκχος
Found in books: Bernabe et al (2013) 49; Jouanna (2018) 750; Seaford (2018) 30
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19. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Dionysos • Dionysos, and Hera • Dionysos, bakchoi • Hera, and Dionysos • Proitids, and Dionysos
Found in books: Kowalzig (2007) 275; Pirenne-Delforge and Pironti (2022) 237; Seaford (2018) 30; Waldner et al (2016) 43
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20. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Dionysus • Dionysus, birth (and rebirth) of • Dionysus, god of death outside of Tablets • phallos, Dionysus and
Found in books: Bierl (2017) 119; Graf and Johnston (2007) 73; Steiner (2001) 121
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21. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Amyclae, Dionysus Psilax at • Artemis, Dionysus and • Bacchic cults • Calydon, cults of Artemis and Dionysus at • Corinth, cults of Artemis and Dionysus at • Dionysos, and earthquakes • Dionysus • Dionysus Bromios • Dionysus Psilax • Dionysus, Artemis and • Dionysus, birth (and rebirth) of • Dionysus, dismemberment and death of • Dionysus, ruler of cosmos • Dionysus, sanctuaries and temples • Dionysus, theater, as god of • Persephone, mother of Dionysus • Sparta, cult of Dionysus in • Thebes, cult of Dionysus in • Zeus, father of Dionysus • death of Dionysus • lions, Dionysus and • theater and tragedy, Dionysus as god of
Found in books: Graf and Johnston (2007) 66, 68, 69, 127; Seaford (2018) 335; Simon (2021) 186; Wolfsdorf (2020) 600; Álvarez (2019) 36
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22. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Boeotia, Dionysus and • Demeter, Dionysus and • Dionysos • Dionysus • Dionysus, Demeter and • Dionysus, images and iconography
Found in books: Eisenfeld (2022) 236; Pachoumi (2017) 36; Simon (2021) 108
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23. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Bacchic cults • Dionysos • Dionysos (Bacchus, god) • Dionysos, Dionysos Lenaios/Lenaeus • Dionysos, bakchoi • Dionysos, birth • Dionysos, resurrection • Dionysos,rebirth • Dionysos/Dionysus • Dionysus • Dionysus, δίγονος, δισσοτόκος, διμήτωρ, διμήτριος, bimatris • Dionysus,birth • Homeric Hymn to Dionysus • Orphic tradition, Bacchic gold tablets • Orphic, see Bacchic, initiation, mystery cults, rites • death associated with Dionysos and Dionysian cult or myth
Found in books: Bernabe et al (2013) 9, 86, 114; Eidinow and Kindt (2015) 93, 363; Gagné (2020) 232; Horster and Klöckner (2014) 264; Pachoumi (2017) 36; Papadodima (2022) 61; Pirenne-Delforge and Pironti (2022) 264, 269; Waldner et al (2016) 24, 43; Wolfsdorf (2020) 599; de Jáuregui (2010) 356; de Jáuregui et al. (2011) 1, 129
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24. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Dionysos • Dionysos (Bacchus, god) • Dionysos, and gender • Dionysos, and heroines • Dionysos, and mortality • Dionysos, gestation • Dionysos, nurse of • Dionysos, probation • Orphic tradition, Bacchic gold tablets • gender, and Dionysos • heroines, and Dionysos • mortality, and Dionysos
Found in books: Bernabe et al (2013) 7, 9, 214, 215; Eidinow and Kindt (2015) 363; Eisenfeld (2022) 235, 236; Lyons (1997) 103, 104; Pirenne-Delforge and Pironti (2022) 278
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25. Euripides, Alcestis, 361 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Dionysos • Dionysus, Hermes and • Dionysus, festivals associated with • Hermes, Dionysus and • death associated with Dionysos and Dionysian cult or myth
Found in books: Bernabe et al (2013) 153; Simon (2021) 331
| 361. eeing that I am no less chargeable with injuring him if I make him childless. This is my case; but for thee, there is one thing i.e. I am afraid, even if I prove the malice and falseness of her charges against me, you will not punish her, for your partiality and weakness in such cases is well known. I fear in thy disposition; it was a quarrel for a woman that really induced thee to destroy poor Ilium’s town. Choru''. None |
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26. Euripides, Bacchae, 1-42, 45, 48, 51-52, 55, 57-59, 62, 64-167, 182, 208, 215-265, 268-301, 305-306, 308, 312-321, 325-431, 435-475, 482, 485-488, 491, 498, 502, 506, 520-530, 536, 553-555, 565-647, 652, 664-665, 667, 677-774, 777, 795, 810, 821, 825, 827-838, 842-845, 859-861, 918-948, 956, 969, 976, 978, 986-987, 992, 995-998, 1006-1010, 1013, 1015-1023, 1025-1026, 1029-1031, 1037, 1043-1152, 1185, 1202-1215, 1233-1243, 1255, 1264-1280, 1297, 1330-1331, 1341, 1345-1346, 1349 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aeneas, as Bacchus • Apollo, Dionysus and • Apollo, Dionysus, association with • Argos, Dionysus and • Artemis, and Dionysos • Athens, Dionysus and Dionysian festivals in • Athens, sanctuary and theater of Dionysus Eleuthereus • Bacchic • Bacchic rites • Bacchic rites, Matralia and cult of Mater Matuta in Ovids Fasti • Bacchic rites, in Statius Achilleid • Bacchic rites, in Vergils Aeneid • Bacchic rites, military imagery and • Bacchic rites, processions • Bacchic rites, purification associated with • Bacchic rites, sexuality and maenadism • Bacchic rites, slaves involved in • Bacchic, bacchios, baccheios βάκχιος, βακχεῖος • Bacchic/Dionysiac inspiration • Bacchus • Bacchus (Dionysus) • Bacchus and Bacchic rites • Bacchus, Bacchius • Bacchus, as Aeneas • Bacchus/Dionysus • Basel krater, tragic chorus in Theater of Dionysus • Boeotia, Dionysus and • Chalcidian vases, kylix with Dionysus and Ariadne in chariot (Phineus cup) • Delphi, Dionysus and • Demeter, Dionysus and • Dionysiac/Bacchic inspiration • Dionysos • Dionysos (Bacchus, god) • Dionysos (Bacchus, god), worship by women • Dionysos, • Dionysos, Athens • Dionysos, Dionysos Anthroporrhaistes • Dionysos, Dionysos Axie taure • Dionysos, Dionysos Bacchas • Dionysos, Dionysos Baccheastes • Dionysos, Dionysos Baccheios • Dionysos, Dionysos Baccheiotes • Dionysos, Dionysos Baccheus • Dionysos, Dionysos Baccheutes • Dionysos, Dionysos Bacchiastes • Dionysos, Dionysos Bacchios • Dionysos, Dionysos Bacchiotas • Dionysos, Dionysos Bacchistes • Dionysos, Dionysos Bacchos • Dionysos, Dionysos Bassareus/Bassaros • Dionysos, Dionysos Bromios • Dionysos, Dionysos Cadmeios • Dionysos, Dionysos Cadmos • Dionysos, Dionysos Diosphos • Dionysos, Dionysos Dithyrambos • Dionysos, Dionysos Elelichthon • Dionysos, Dionysos Euios • Dionysos, Dionysos Laphystios • Dionysos, Dionysos Lenaios/Lenaeus • Dionysos, Dionysos Liberator • Dionysos, Dionysos Liknites • Dionysos, Dionysos Lyaios • Dionysos, Dionysos Lyseus • Dionysos, Dionysos Lysios • Dionysos, Dionysos Melanaigis • Dionysos, Dionysos Nyktelios • Dionysos, Dionysos Sabos • Dionysos, Dionysos Thriambos • Dionysos, Dionysos Xenos • Dionysos, Dionysos Zonussos • Dionysos, Dionysos as bull • Dionysos, Dionysos as deus ex machina • Dionysos, Dionysos as feline • Dionysos, Dionysos as foreign god • Dionysos, Dionysos as goat • Dionysos, Dionysos as hunter • Dionysos, Dionysos bougenes • Dionysos, Dionysos boukeros • Dionysos, Dionysos boukolos • Dionysos, Dionysos choragos/choreutas/philochoreutas • Dionysos, Dionysos chrysokomes • Dionysos, Dionysos enyalios • Dionysos, Dionysos eriboas • Dionysos, Dionysos eribremetas • Dionysos, Dionysos eribromos • Dionysos, Dionysos komastes κωμαστής • Dionysos, Dionysos mainomenos • Dionysos, Dionysos mystagogues • Dionysos, Dionysos mystes • Dionysos, Dionysos narthekophoros • Dionysos, Dionysos nyktipolos • Dionysos, Dionysos omadios • Dionysos, Dionysos omestes • Dionysos, Dionysos omophagos • Dionysos, Dionysos polyonymos • Dionysos, Dionysos taurometopos • Dionysos, Dionysos tauropos • Dionysos, Dionysos tauros diotrefes • Dionysos, Dionysos thiasotes • Dionysos, Dionysos-Bakchos • Dionysos, Dithyrambos • Dionysos, Gift • Dionysos, Lysios • Dionysos, Orphic Dionysos • Dionysos, and Ariadne • Dionysos, and Artemis • Dionysos, and Kybele • Dionysos, and earthquakes • Dionysos, and gender • Dionysos, and heroines • Dionysos, arrival • Dionysos, as outsider • Dionysos, as rescued • Dionysos, awakening • Dionysos, bakchoi • Dionysos, birth • Dionysos, birth of • Dionysos, chariot • Dionysos, death • Dionysos, epiphany • Dionysos, immortal • Dionysos, integration • Dionysos, name • Dionysos, nurse of • Dionysos, prodigies • Dionysos, promotes communality • Dionysos, realm • Dionysos, tomb • Dionysos,miracles • Dionysos,punishment • Dionysos/Dionysus • Dionysus • Dionysus (Bacchus) • Dionysus (god and cult) • Dionysus Baccheus • Dionysus Eleuthereus • Dionysus Lysius • Dionysus, Apollo and • Dionysus, Demeter and • Dionysus, Tyrrhenian sea pirates and • Dionysus, Zeus and • Dionysus, animals and • Dionysus, birth of • Dionysus, birth of Dionysus • Dionysus, changes water into wine • Dionysus, cult and rites • Dionysus, cult of • Dionysus, ecstasy/ enthusiasm/madness, association with • Dionysus, festivals associated with • Dionysus, heart • Dionysus, images and iconography • Dionysus, images of Heracles confused with • Dionysus, maenads and • Dionysus, origins and development • Dionysus, sanctuaries and temples • Dionysus, ship, arrival on • Dionysus, theater, as god of • Dionysus, thyrsus or narthex staff of • Dionysus, twin statues, worshipped as • Dionysus, wine, as god of • Dionysus,birth • Dionysus-Osiris • Egypt/Egyptians, Dionysus and • Euboea, Dionysus and • Exekias, amphora with Dionysus and Oinopion • Exekias, kylix with Dionysus in ship • Greek literature and practice, Bacchic rites • Heracles, images of Dionysus confusedwith • Homeric Hymn to Dionysos • Hypsipyle, hiding of Thoas in Bacchic temple (in Valerius) • Kybebe/le, and Dionysos • Matralia and cult of Mater Matuta, Bacchic rites in • Naxos, temple and cult of Dionysus on • Nilsson, Martin, on Dionysus • Orphic tradition, Bacchic gold tablets • Orphic, see Bacchic, initiation, mystery cults, rites • Parthenon, east frieze, Dionysus on • Parthenon, east pediment, Dionysus • Phineus cup (Chalcidian kylix with Dionysus and Ariadne in chariot) • Semele, mother of Dionysos • Thebes, association of Ares, Dionysus, and Aphrodite with • Thebes, cult of Dionysus in • Thrace, Dionysus associated with • Vergil, Aeneid, Bacchic rites in • Zeus as father of Dionysus • Zeus, Dionysus and • animals, Dionysus and • anti-hero, Dionysus • bacchus, βάκχος • bull, Dionysos as • chariot, Dionysos • cults, of Dionysos • death associated with Dionysos and Dionysian cult or myth • ecstasy/enthusiasm/madness, association of Dionysus with • enthusiasm/ecstasy/madness, association of Dionysus with • felines, Dionysos as • gender, and Dionysos • goat, Dionysos as • heroines, and Dionysos • madness/ecstasy/enthusiasm, association of Dionysus with • marriage, of Dionysos and Ariadne • mysteries, mystery cults, Bacchic, Dionysiac • prodigies of Dionysos • purification and Bacchic rites • rescue, of Dionysos • rituals, Bacchic • sanctuary, of Dionysus • theater and tragedy, Dionysus as god of • wine, Dionysus as god of • women and Dionysus • women as worshippers of Bacchus • wool, worked for Athena by parthenoi and Dionysus • young womens rituals, in Statius Achilleid, Bacchic rites
Found in books: Belayche and Massa (2021) 53; Bernabe et al (2013) 7, 9, 11, 17, 40, 41, 43, 45, 46, 47, 48, 49, 50, 52, 53, 64, 84, 88, 90, 110, 126, 141, 144, 146, 160, 161, 162, 164, 166, 167, 171, 172, 173, 175, 177, 179, 192, 201, 273, 279, 280, 282, 289, 291, 301, 302, 306, 307, 308, 309, 310, 311, 312, 313, 314, 315, 316, 317, 319, 320, 321, 322, 323, 329, 330, 331, 332, 333, 334, 335, 336, 337, 338, 339, 340, 341, 342, 343, 344, 346, 350, 351, 352, 353, 354, 355, 356, 357, 358, 359, 360, 361, 362, 456, 459, 460, 467, 530, 536; Bierl (2017) 109, 110, 111, 112, 131, 211; Bortolani et al (2019) 49, 54, 220; Bremmer (2008) 228, 230, 294, 295, 297; Brule (2003) 26, 27, 28; Clay and Vergados (2022) 353; Edmonds (2019) 231; Eidinow and Kindt (2015) 248, 363; Giusti (2018) 144; Gorain (2019) 15, 25; Griffiths (1975) 237; Hawes (2014) 14, 15; Hawes (2021) 30, 31; Jenkyns (2013) 248; Jouanna (2018) 691; Konig (2022) 48, 49; Lipka (2021) 112, 113, 114; Lyons (1997) 109, 110; Marek (2019) 517; Martin (2009) 18, 107, 108, 109; McGowan (1999) 112; Meister (2019) 152; Michalopoulos et al. (2021) 221; Pachoumi (2017) 28, 29, 31, 36, 118, 126, 128, 129; Panoussi(2019) 117, 154, 155, 191, 192, 215, 216, 239, 242, 249, 251; Papadodima (2022) 23, 27, 64, 65, 70; Parker (2005) 325; Peels (2016) 230, 235, 236, 237, 238, 239; Petrovic and Petrovic (2016) 236, 237, 238, 239, 240; Pillinger (2019) 204; Pirenne-Delforge and Pironti (2022) 237, 265, 268, 274; Pucci (2016) 149, 153, 157, 167, 185, 187; Radicke (2022) 465; Seaford (2018) 21, 34, 103, 119, 171, 182, 205, 312, 335, 336; Shannon-Henderson (2019) 254; Simon (2021) 301, 315, 319, 395; Stavrianopoulou (2006) 256; Steiner (2001) 168, 171, 172, 176; Stephens and Winkler (1995) 429; Taylor and Hay (2020) 334; Waldner et al (2016) 43; de Jáuregui (2010) 20, 46, 117, 267, 356; de Jáuregui et al. (2011) 3, 24, 63, 128; Álvarez (2019) 86
1. ἥκω Διὸς παῖς τήνδε Θηβαίων χθόνα'2. Διόνυσος, ὃν τίκτει ποθʼ ἡ Κάδμου κόρη 3. Σεμέλη λοχευθεῖσʼ ἀστραπηφόρῳ πυρί· 4. μορφὴν δʼ ἀμείψας ἐκ θεοῦ βροτησίαν 5. πάρειμι Δίρκης νάματʼ Ἰσμηνοῦ θʼ ὕδωρ. 6. ὁρῶ δὲ μητρὸς μνῆμα τῆς κεραυνίας 7. τόδʼ ἐγγὺς οἴκων καὶ δόμων ἐρείπια 8. τυφόμενα Δίου πυρὸς ἔτι ζῶσαν φλόγα, 9. ἀθάνατον Ἥρας μητέρʼ εἰς ἐμὴν ὕβριν.
10. αἰνῶ δὲ Κάδμον, ἄβατον ὃς πέδον τόδε
1
1. τίθησι, θυγατρὸς σηκόν· ἀμπέλου δέ νιν
12. πέριξ ἐγὼ ʼκάλυψα βοτρυώδει χλόῃ.
14. Φρυγῶν τε, Περσῶν θʼ ἡλιοβλήτους πλάκας
15. Βάκτριά τε τείχη τήν τε δύσχιμον χθόνα
16. Μήδων ἐπελθὼν Ἀραβίαν τʼ εὐδαίμονα
17. Ἀσίαν τε πᾶσαν, ἣ παρʼ ἁλμυρὰν ἅλα
18. κεῖται μιγάσιν Ἕλλησι βαρβάροις θʼ ὁμοῦ
19. πλήρεις ἔχουσα καλλιπυργώτους πόλεις, 20. ἐς τήνδε πρῶτον ἦλθον Ἑλλήνων πόλιν, 2
1. τἀκεῖ χορεύσας καὶ καταστήσας ἐμὰς 22. τελετάς, ἵνʼ εἴην ἐμφανὴς δαίμων βροτοῖς. 24. ἀνωλόλυξα, νεβρίδʼ ἐξάψας χροὸς 25. θύρσον τε δοὺς ἐς χεῖρα, κίσσινον βέλος· 26. ἐπεί μʼ ἀδελφαὶ μητρός, ἃς ἥκιστα χρῆν, 27. Διόνυσον οὐκ ἔφασκον ἐκφῦναι Διός, 28. Σεμέλην δὲ νυμφευθεῖσαν ἐκ θνητοῦ τινος 29. ἐς Ζῆνʼ ἀναφέρειν τὴν ἁμαρτίαν λέχους, 30. Κάδμου σοφίσμαθʼ, ὧν νιν οὕνεκα κτανεῖν 3
1. Ζῆνʼ ἐξεκαυχῶνθʼ, ὅτι γάμους ἐψεύσατο. 32. τοιγάρ νιν αὐτὰς ἐκ δόμων ᾤστρησʼ ἐγὼ 33. μανίαις, ὄρος δʼ οἰκοῦσι παράκοποι φρενῶν· 34. σκευήν τʼ ἔχειν ἠνάγκασʼ ὀργίων ἐμῶν, 35. καὶ πᾶν τὸ θῆλυ σπέρμα Καδμείων, ὅσαι 36. γυναῖκες ἦσαν, ἐξέμηνα δωμάτων· 37. ὁμοῦ δὲ Κάδμου παισὶν ἀναμεμειγμέναι 38. χλωραῖς ὑπʼ ἐλάταις ἀνορόφοις ἧνται πέτραις. 39. δεῖ γὰρ πόλιν τήνδʼ ἐκμαθεῖν, κεἰ μὴ θέλει, 40. ἀτέλεστον οὖσαν τῶν ἐμῶν βακχευμάτων, 4
1. Σεμέλης τε μητρὸς ἀπολογήσασθαί μʼ ὕπερ 42. φανέντα θνητοῖς δαίμονʼ ὃν τίκτει Διί.
45. ὃς θεομαχεῖ τὰ κατʼ ἐμὲ καὶ σπονδῶν ἄπο
48. πᾶσίν τε Θηβαίοισιν. ἐς δʼ ἄλλην χθόνα, 5
1. ὀργῇ σὺν ὅπλοις ἐξ ὄρους βάκχας ἄγειν 52. ζητῇ, ξυνάψω μαινάσι στρατηλατῶν.
57. ἐκόμισα παρέδρους καὶ ξυνεμπόρους ἐμοί, 58. αἴρεσθε τἀπιχώριʼ ἐν πόλει Φρυγῶν 59. τύμπανα, Ῥέας τε μητρὸς ἐμά θʼ εὑρήματα,
62. ἐγὼ δὲ βάκχαις, ἐς Κιθαιρῶνος πτυχὰς
64. Ἀσίας ἀπὸ γᾶς 65. ἱερὸν Τμῶλον ἀμείψασα θοάζω 66. Βρομίῳ πόνον ἡδὺν κάματόν τʼ εὐκάματον, 1. τὰ νομισθέντα γὰρ αἰεὶ 72. Διόνυσον ὑμνήσω. Χορός 73. μάκαρ, ὅστις εὐδαίμων 73. ὦ 74. βιοτὰν ἁγιστεύει καὶ 74. τελετὰς θεῶν εἰδὼς 75. θιασεύεται ψυχὰν 76. ἐν ὄρεσσι βακχεύων 77. ὁσίοις καθαρμοῖσιν, 78. τά τε ματρὸς μεγάλας ὄργια 1. κισσῷ τε στεφανωθεὶς 82. Διόνυσον θεραπεύει. 83. ἴτε βάκχαι, ἴτε βάκχαι, 84. Βρόμιον παῖδα θεὸν θεοῦ 85. Διόνυσον κατάγουσαι 1. ἔκβολον μάτηρ 92. ἔτεκεν, λιποῦσʼ αἰῶνα 100. τέλεσαν, ταυρόκερων θεὸν
10
1. στεφάνωσέν τε δρακόντων
102. στεφάνοις, ἔνθεν ἄγραν θηροτρόφον 103. μαινάδες ἀμφιβάλλονται 104. πλοκάμοις. Χορός
105. ὦ Σεμέλας τροφοὶ Θῆβαι, word split in text 106. στεφανοῦσθε κισσῷ·
107. βρύετε βρύετε χλοήρει
108. μίλακι καλλικάρπῳ
109. καὶ καταβακχιοῦσθε δρυὸς
1
10. ἢ ἐλάτας κλάδοισι,
1
1
1. στικτῶν τʼ ἐνδυτὰ νεβρίδων
1
12. στέφετε λευκοτρίχων πλοκάμων
1
13. μαλλοῖς· ἀμφὶ δὲ νάρθηκας ὑβριστὰς
1
14. ὁσιοῦσθʼ· αὐτίκα γᾶ πᾶσα χορεύσει—
1
15. Βρόμιος ὅστις ἄγῃ θιάσουσ—
1
16. εἰς ὄρος εἰς ὄρος, ἔνθα μένει
1
17. θηλυγενὴς ὄχλος
1
18. ἀφʼ ἱστῶν παρὰ κερκίδων τʼ
1
19. οἰστρηθεὶς Διονύσῳ. Χορός
120. ὦ θαλάμευμα Κουρήτων word split in text 12
1. ζάθεοί τε Κρήτας
122. Διογενέτορες ἔναυλοι,
123. ἔνθα τρικόρυθες ἄντροις
124. βυρσότονον κύκλωμα τόδε
125. μοι Κορύβαντες ηὗρον·
126. βακχείᾳ δʼ ἀνὰ συντόνῳ
127. κέρασαν ἁδυβόᾳ Φρυγίων
128. αὐλῶν πνεύματι ματρός τε Ῥέας ἐς
129. χέρα θῆκαν, κτύπον εὐάσμασι Βακχᾶν·
130. παρὰ δὲ μαινόμενοι Σάτυροι
13
1. ματέρος ἐξανύσαντο θεᾶς,
132. ἐς δὲ χορεύματα
133. συνῆψαν τριετηρίδων,
134. αἷς χαίρει Διόνυσος. Χορός
135. ἡδὺς ἐν ὄρεσιν, ὅταν ἐκ θιάσων δρομαίων 136. πέσῃ πεδόσε, νεβρίδος 138. ἔχων ἱερὸν ἐνδυτόν, ἀγρεύων
139. αἷμα τραγοκτόνον, ὠμοφάγον χάριν, ἱέμενος 140. ἐς ὄρεα Φρύγια, Λύδιʼ, ὁ δʼ ἔξαρχος Βρόμιος,
14
1. εὐοἷ.
142. ῥεῖ δὲ γάλακτι πέδον, ῥεῖ δʼ οἴνῳ, ῥεῖ δὲ μελισσᾶν
143. νέκταρι.
144. Συρίας δʼ ὡς λιβάνου καπνὸν 1
45. ὁ Βακχεὺς ἀνέχων
1
45. πυρσώδη φλόγα πεύκας
146. ἐκ νάρθηκος ἀίσσει
147. δρόμῳ καὶ χοροῖσιν
1
48. πλανάτας ἐρεθίζων
149. ἰαχαῖς τʼ ἀναπάλλων,
150. τρυφερόν τε πλόκαμον εἰς αἰθέρα ῥίπτων.
15
1. ἅμα δʼ εὐάσμασι τοιάδʼ ἐπιβρέμει·
152. Ὦ ἴτε βάκχαι,
153. ὦ ἴτε βάκχαι,
154. Τμώλου χρυσορόου χλιδᾷ
1
55. μέλπετε τὸν Διόνυσον
1
57. βαρυβρόμων ὑπὸ τυμπάνων,
158. εὔια τὸν εὔιον ἀγαλλόμεναι θεὸν
159. ἐν Φρυγίαισι βοαῖς ἐνοπαῖσί τε,
160. λωτὸς ὅταν εὐκέλαδος
1
64. ἱερὸς ἱερὰ παίγματα βρέμῃ, σύνοχα
165. φοιτάσιν εἰς ὄρος εἰς ὄρος· ἡδομένα 166. δʼ ἄρα, πῶλος ὅπως ἅμα ματέρι
182. Διόνυσον ὃς πέφηνεν ἀνθρώποις θεὸς
208. ἀλλʼ ἐξ ἁπάντων βούλεται τιμὰς ἔχειν 2
15. ἔκδημος ὢν μὲν τῆσδʼ ἐτύγχανον χθονός, 2
16. κλύω δὲ νεοχμὰ τήνδʼ ἀνὰ πτόλιν κακά, 2
17. γυναῖκας ἡμῖν δώματʼ ἐκλελοιπέναι 2
18. πλασταῖσι βακχείαισιν, ἐν δὲ δασκίοις 2
19. ὄρεσι θοάζειν, τὸν νεωστὶ δαίμονα 220. Διόνυσον, ὅστις ἔστι, τιμώσας χοροῖς· 22
1. πλήρεις δὲ θιάσοις ἐν μέσοισιν ἑστάναι 222. κρατῆρας, ἄλλην δʼ ἄλλοσʼ εἰς ἐρημίαν 223. πτώσσουσαν εὐναῖς ἀρσένων ὑπηρετεῖν, 224. πρόφασιν μὲν ὡς δὴ μαινάδας θυοσκόους, 225. τὴν δʼ Ἀφροδίτην πρόσθʼ ἄγειν τοῦ Βακχίου. 227. σῴζουσι πανδήμοισι πρόσπολοι στέγαις· 228. ὅσαι δʼ ἄπεισιν, ἐξ ὄρους θηράσομαι, 229. Ἰνώ τʼ Ἀγαύην θʼ, ἥ μʼ ἔτικτʼ Ἐχίονι, 230. Ἀκταίονός τε μητέρʼ, Αὐτονόην λέγω. 23
1. καὶ σφᾶς σιδηραῖς ἁρμόσας ἐν ἄρκυσιν 232. παύσω κακούργου τῆσδε βακχείας τάχα. 234. γόης ἐπῳδὸς Λυδίας ἀπὸ χθονός, 235. ξανθοῖσι βοστρύχοισιν εὐοσμῶν κόμην, 236. οἰνῶπας ὄσσοις χάριτας Ἀφροδίτης ἔχων, 237. ὃς ἡμέρας τε κεὐφρόνας συγγίγνεται 238. τελετὰς προτείνων εὐίους νεάνισιν. 239. εἰ δʼ αὐτὸν εἴσω τῆσδε λήψομαι στέγης, 240. παύσω κτυποῦντα θύρσον ἀνασείοντά τε 24
1. κόμας, τράχηλον σώματος χωρὶς τεμών. 243. ἐκεῖνος ἐν μηρῷ ποτʼ ἐρράφθαι Διός, 244. ὃς ἐκπυροῦται λαμπάσιν κεραυνίαις 2
45. σὺν μητρί, Δίους ὅτι γάμους ἐψεύσατο. 246. ταῦτʼ οὐχὶ δεινῆς ἀγχόνης ἔστʼ ἄξια, 247. ὕβρεις ὑβρίζειν, ὅστις ἔστιν ὁ ξένος; 249. ἐν ποικίλαισι νεβρίσι Τειρεσίαν ὁρῶ 250. πατέρα τε μητρὸς τῆς ἐμῆσ—πολὺν γέλων— 25
1. νάρθηκι βακχεύοντʼ· ἀναίνομαι, πάτερ, 252. τὸ γῆρας ὑμῶν εἰσορῶν νοῦν οὐκ ἔχον. 253. οὐκ ἀποτινάξεις κισσόν; οὐκ ἐλευθέραν 254. θύρσου μεθήσεις χεῖρʼ, ἐμῆς μητρὸς πάτερ; 256. τὸν δαίμονʼ ἀνθρώποισιν ἐσφέρων νέον 2
57. σκοπεῖν πτερωτοὺς κἀμπύρων μισθοὺς φέρειν. 258. εἰ μή σε γῆρας πολιὸν ἐξερρύετο, 259. καθῆσʼ ἂν ἐν βάκχαισι δέσμιος μέσαις, 260. τελετὰς πονηρὰς εἰσάγων· γυναιξὶ γὰρ 26
1. ὅπου βότρυος ἐν δαιτὶ γίγνεται γάνος, 2
62. οὐχ ὑγιὲς οὐδὲν ἔτι λέγω τῶν ὀργίων. Χορός 263. τῆς δυσσεβείας. ὦ ξένʼ, οὐκ αἰδῇ θεοὺς 2
64. Κάδμον τε τὸν σπείραντα γηγενῆ στάχυν, 265. Ἐχίονος δʼ ὢν παῖς καταισχύνεις γένος; Τειρεσίας
268. σὺ δʼ εὔτροχον μὲν γλῶσσαν ὡς φρονῶν ἔχεις, 269. ἐν τοῖς λόγοισι δʼ οὐκ ἔνεισί σοι φρένες. 270. θράσει δὲ δυνατὸς καὶ λέγειν οἷός τʼ ἀνὴρ 27
1. κακὸς πολίτης γίγνεται νοῦν οὐκ ἔχων. 273. οὐκ ἂν δυναίμην μέγεθος ἐξειπεῖν ὅσος 274. καθʼ Ἑλλάδʼ ἔσται. δύο γάρ, ὦ νεανία, 275. τὰ πρῶτʼ ἐν ἀνθρώποισι· Δημήτηρ θεά— 276. γῆ δʼ ἐστίν, ὄνομα δʼ ὁπότερον βούλῃ κάλει· 277. αὕτη μὲν ἐν ξηροῖσιν ἐκτρέφει βροτούς· 278. ὃς δʼ ἦλθʼ ἔπειτʼ, ἀντίπαλον ὁ Σεμέλης γόνος 279. βότρυος ὑγρὸν πῶμʼ ηὗρε κεἰσηνέγκατο 280. θνητοῖς, ὃ παύει τοὺς ταλαιπώρους βροτοὺς 28
1. λύπης, ὅταν πλησθῶσιν ἀμπέλου ῥοῆς, 282. ὕπνον τε λήθην τῶν καθʼ ἡμέραν κακῶν 283. δίδωσιν, οὐδʼ ἔστʼ ἄλλο φάρμακον πόνων. 284. οὗτος θεοῖσι σπένδεται θεὸς γεγώς, 285. ὥστε διὰ τοῦτον τἀγάθʼ ἀνθρώπους ἔχειν. 287. μηρῷ; διδάξω σʼ ὡς καλῶς ἔχει τόδε. 288. ἐπεί νιν ἥρπασʼ ἐκ πυρὸς κεραυνίου 289. Ζεύς, ἐς δʼ Ὄλυμπον βρέφος ἀνήγαγεν θεόν, 290. Ἥρα νιν ἤθελʼ ἐκβαλεῖν ἀπʼ οὐρανοῦ· 29
1. Ζεὺς δʼ ἀντεμηχανήσαθʼ οἷα δὴ θεός. 292. ῥήξας μέρος τι τοῦ χθόνʼ ἐγκυκλουμένου 293. αἰθέρος, ἔθηκε τόνδʼ ὅμηρον ἐκδιδούς, 294. Διόνυσον Ἥρας νεικέων· χρόνῳ δέ νιν 295. βροτοὶ ῥαφῆναί φασιν ἐν μηρῷ Διός, 296. ὄνομα μεταστήσαντες, ὅτι θεᾷ θεὸς 297. Ἥρᾳ ποθʼ ὡμήρευσε, συνθέντες λόγον. 299. καὶ τὸ μανιῶδες μαντικὴν πολλὴν ἔχει· 300. ὅταν γὰρ ὁ θεὸς ἐς τὸ σῶμʼ ἔλθῃ πολύς, 30
1. λέγειν τὸ μέλλον τοὺς μεμηνότας ποιεῖ.
305. μανία δὲ καὶ τοῦτʼ ἐστὶ Διονύσου πάρα. 306. ἔτʼ αὐτὸν ὄψῃ κἀπὶ Δελφίσιν πέτραις
308. πάλλοντα καὶ σείοντα βακχεῖον κλάδον, 3
12. φρονεῖν δόκει τι· τὸν θεὸν δʼ ἐς γῆν δέχου 3
13. καὶ σπένδε καὶ βάκχευε καὶ στέφου κάρα. 3
15. γυναῖκας ἐς τὴν Κύπριν, ἀλλʼ ἐν τῇ φύσει 3
16. τὸ σωφρονεῖν ἔνεστιν εἰς τὰ πάντʼ ἀεί 3
17. τοῦτο σκοπεῖν χρή· καὶ γὰρ ἐν βακχεύμασιν 3
18. οὖσʼ ἥ γε σώφρων οὐ διαφθαρήσεται. 320. πολλοί, τὸ Πενθέως δʼ ὄνομα μεγαλύνῃ πόλις· 32
1. κἀκεῖνος, οἶμαι, τέρπεται τιμώμενος.
325. κοὐ θεομαχήσω σῶν λόγων πεισθεὶς ὕπο. 326. μαίνῃ γὰρ ὡς ἄλγιστα, κοὔτε φαρμάκοις 327. ἄκη λάβοις ἂν οὔτʼ ἄνευ τούτων νοσεῖς. Χορός 328. ὦ πρέσβυ, Φοῖβόν τʼ οὐ καταισχύνεις λόγοις, 329. τιμῶν τε Βρόμιον σωφρονεῖς, μέγαν θεόν. Κάδμος 330. ὦ παῖ, καλῶς σοι Τειρεσίας παρῄνεσεν. 33
1. οἴκει μεθʼ ἡμῶν, μὴ θύραζε τῶν νόμων. 332. νῦν γὰρ πέτῃ τε καὶ φρονῶν οὐδὲν φρονεῖς. 333. κεἰ μὴ γὰρ ἔστιν ὁ θεὸς οὗτος, ὡς σὺ φῄς, 334. παρὰ σοὶ λεγέσθω· καὶ καταψεύδου καλῶς 335. ὡς ἔστι, Σεμέλη θʼ ἵνα δοκῇ θεὸν τεκεῖν, 336. ἡμῖν τε τιμὴ παντὶ τῷ γένει προσῇ. 338. ὃν ὠμόσιτοι σκύλακες ἃς ἐθρέψατο 339. διεσπάσαντο, κρείσσονʼ ἐν κυναγίαις 340. Ἀρτέμιδος εἶναι κομπάσαντʼ, ἐν ὀργάσιν. 34
1. ὃ μὴ πάθῃς σύ· δεῦρό σου στέψω κάρα 342. κισσῷ· μεθʼ ἡμῶν τῷ θεῷ τιμὴν δίδου. Πενθεύς 343. οὐ μὴ προσοίσεις χεῖρα, βακχεύσεις δʼ ἰών, 344. μηδʼ ἐξομόρξῃ μωρίαν τὴν σὴν ἐμοί; 3
45. τῆς σῆς δʼ ἀνοίας τόνδε τὸν διδάσκαλον 346. δίκην μέτειμι. στειχέτω τις ὡς τάχος, 347. ἐλθὼν δὲ θάκους τοῦδʼ ἵνʼ οἰωνοσκοπεῖ 3
48. μοχλοῖς τριαίνου κἀνάτρεψον ἔμπαλιν, 349. ἄνω κάτω τὰ πάντα συγχέας ὁμοῦ, 350. καὶ στέμματʼ ἀνέμοις καὶ θυέλλαισιν μέθες. 35
1. μάλιστα γάρ νιν δήξομαι δράσας τάδε. 353. τὸν θηλύμορφον ξένον, ὃς ἐσφέρει νόσον 354. καινὴν γυναιξὶ καὶ λέχη λυμαίνεται. 3
55. κἄνπερ λάβητε, δέσμιον πορεύσατε 356. δεῦρʼ αὐτόν, ὡς ἂν λευσίμου δίκης τυχὼν 3
57. θάνῃ, πικρὰν βάκχευσιν ἐν Θήβαις ἰδών. Τειρεσίας 358. ὦ σχέτλιʼ, ὡς οὐκ οἶσθα ποῦ ποτʼ εἶ λόγων. 359. μέμηνας ἤδη· καὶ πρὶν ἐξέστης φρενῶν. 360. στείχωμεν ἡμεῖς, Κάδμε, κἀξαιτώμεθα 36
1. ὑπέρ τε τούτου καίπερ ὄντος ἀγρίου 3
62. ὑπέρ τε πόλεως τὸν θεὸν μηδὲν νέον 363. δρᾶν. ἀλλʼ ἕπου μοι κισσίνου βάκτρου μέτα, 3
64. πειρῶ δʼ ἀνορθοῦν σῶμʼ ἐμόν, κἀγὼ τὸ σόν· 365. γέροντε δʼ αἰσχρὸν δύο πεσεῖν· ἴτω δʼ ὅμως, 366. τῷ Βακχίῳ γὰρ τῷ Διὸς δουλευτέον. 367. Πενθεὺς δʼ ὅπως μὴ πένθος εἰσοίσει δόμοις 368. τοῖς σοῖσι, Κάδμε· μαντικῇ μὲν οὐ λέγω, 369. τοῖς πράγμασιν δέ· μῶρα γὰρ μῶρος λέγει. Χορός 370. Ὁσία πότνα θεῶν, 37
1. Ὁσία δʼ ἃ κατὰ γᾶν 372. χρυσέαν πτέρυγα φέρεις, 373. τάδε Πενθέως ἀίεις; 374. ἀίεις οὐχ ὁσίαν 375. ὕβριν ἐς τὸν Βρόμιον, τὸν 376. Σεμέλας, τὸν παρὰ καλλιστεφάνοις 1. ἀποπαῦσαί τε μερίμνας, 382. ὁπόταν βότρυος ἔλθῃ 383. γάνος ἐν δαιτὶ θεῶν, κισσοφόροις 1. ἀσάλευτόν τε μένει καὶ 392. συνέχει δώματα· πόρσω 393. γὰρ ὅμως αἰθέρα ναίοντες 1. κακοβούλων παρʼ ἔμοιγε φωτῶν. Χορός 402. ἱκοίμαν ποτὶ Κύπρον, 403. νᾶσον τᾶς Ἀφροδίτας, 404. ἵνʼ οἱ θελξίφρονες νέμονται 10. Πιερία μούσειος ἕδρα, 4
1
1. σεμνὰ κλιτὺς Ὀλύμπου, 4
12. ἐκεῖσʼ ἄγε με, Βρόμιε Βρόμιε, 4
13. πρόβακχʼ εὔιε δαῖμον. 4
14. ἐκεῖ Χάριτες, 4
15. ἐκεῖ δὲ Πόθος· ἐκεῖ δὲ βάκχαις 16. θέμις ὀργιάζειν. Χορός 4
17. ὁ δαίμων ὁ Διὸς παῖς 4
18. χαίρει μὲν θαλίαισιν, 4
19. φιλεῖ δʼ ὀλβοδότειραν Εἰρήναν, 1. ἴσαν δʼ ἔς τε τὸν ὄλβιον 422. τόν τε χείρονα δῶκʼ ἔχειν 423. οἴνου τέρψιν ἄλυπον· 424. μισεῖ δʼ ᾧ μὴ ταῦτα μέλει, 425. κατὰ φάος νύκτας τε φίλας 426. εὐαίωνα διαζῆν, 427. σοφὰν δʼ ἀπέχειν πραπίδα φρένα τε 428. περισσῶν παρὰ φωτῶν· 430. τὸ πλῆθος ὅ τι 43
1. τὸ φαυλότερον ἐνόμισε χρῆταί 435. ἐφʼ ἣν ἔπεμψας, οὐδʼ ἄκρανθʼ ὡρμήσαμεν. 436. ὁ θὴρ δʼ ὅδʼ ἡμῖν πρᾶος οὐδʼ ὑπέσπασεν 437. φυγῇ πόδʼ, ἀλλʼ ἔδωκεν οὐκ ἄκων χέρας 438. οὐδʼ ὠχρός, οὐδʼ ἤλλαξεν οἰνωπὸν γένυν, 439. γελῶν δὲ καὶ δεῖν κἀπάγειν ἐφίετο 440. ἔμενέ τε, τοὐμὸν εὐτρεπὲς ποιούμενος. 44
1. κἀγὼ διʼ αἰδοῦς εἶπον· Ὦ ξένʼ, οὐχ ἑκὼν 442. ἄγω σε, Πενθέως δʼ ὅς μʼ ἔπεμψʼ ἐπιστολαῖς. 444. κἄδησας ἐν δεσμοῖσι πανδήμου στέγης, 4
45. φροῦδαί γʼ ἐκεῖναι λελυμέναι πρὸς ὀργάδας 446. σκιρτῶσι Βρόμιον ἀνακαλούμεναι θεόν· 447. αὐτόματα δʼ αὐταῖς δεσμὰ διελύθη ποδῶν 4
48. κλῇδές τʼ ἀνῆκαν θύρετρʼ ἄνευ θνητῆς χερός. 449. πολλῶν δʼ ὅδʼ ἁνὴρ θαυμάτων ἥκει πλέως
450. ἐς τάσδε Θήβας. σοὶ δὲ τἄλλα χρὴ μέλειν. Πενθεύς
45
1. μέθεσθε χειρῶν τοῦδʼ· ἐν ἄρκυσιν γὰρ ὢν
452. οὐκ ἔστιν οὕτως ὠκὺς ὥστε μʼ ἐκφυγεῖν.
454. ὡς ἐς γυναῖκας, ἐφʼ ὅπερ ἐς Θήβας πάρει·
4
55. πλόκαμός τε γάρ σου ταναός, οὐ πάλης ὕπο,
456. γένυν παρʼ αὐτὴν κεχυμένος, πόθου πλέως·
4
57. λευκὴν δὲ χροιὰν ἐκ παρασκευῆς ἔχεις,
458. οὐχ ἡλίου βολαῖσιν, ἀλλʼ ὑπὸ σκιᾶς,
459. τὴν Ἀφροδίτην καλλονῇ θηρώμενος. 460. πρῶτον μὲν οὖν μοι λέξον ὅστις εἶ γένος. Διόνυσος 46
1. οὐ κόμπος οὐδείς· ῥᾴδιον δʼ εἰπεῖν τόδε. 4
62. τὸν ἀνθεμώδη Τμῶλον οἶσθά που κλύων. Πενθεύς 463. οἶδʼ, ὃς τὸ Σάρδεων ἄστυ περιβάλλει κύκλῳ. Διόνυσος 4
64. ἐντεῦθέν εἰμι, Λυδία δέ μοι πατρίς. Πενθεύς 465. πόθεν δὲ τελετὰς τάσδʼ ἄγεις ἐς Ἑλλάδα; Διόνυσος 466. Διόνυσος ἡμᾶς εἰσέβησʼ, ὁ τοῦ Διός. Πενθεύς 467. Ζεὺς δʼ ἔστʼ ἐκεῖ τις, ὃς νέους τίκτει θεούς; Διόνυσος 468. οὔκ, ἀλλʼ ὁ Σεμέλην ἐνθάδε ζεύξας γάμοις. Πενθεύς 469. πότερα δὲ νύκτωρ σʼ ἢ κατʼ ὄμμʼ ἠνάγκασεν; Διόνυσος 470. ὁρῶν ὁρῶντα, καὶ δίδωσιν ὄργια. Πενθεύς 47
1. τὰ δʼ ὄργιʼ ἐστὶ τίνʼ ἰδέαν ἔχοντά σοι; Διόνυσος 472. ἄρρητʼ ἀβακχεύτοισιν εἰδέναι βροτῶν. Πενθεύς 473. ἔχει δʼ ὄνησιν τοῖσι θύουσιν τίνα; Διόνυσος 474. οὐ θέμις ἀκοῦσαί σʼ, ἔστι δʼ ἄξιʼ εἰδέναι. Πενθεύς 475. εὖ τοῦτʼ ἐκιβδήλευσας, ἵνʼ ἀκοῦσαι θέλω. Διόνυσος
482. πᾶς ἀναχορεύει βαρβάρων τάδʼ ὄργια. Πενθεύς
485. τὰ δʼ ἱερὰ νύκτωρ ἢ μεθʼ ἡμέραν τελεῖς; Διόνυσος
486. νύκτωρ τὰ πολλά· σεμνότητʼ ἔχει σκότος. Πενθεύς
487. τοῦτʼ ἐς γυναῖκας δόλιόν ἐστι καὶ σαθρόν. Διόνυσος
488. κἀν ἡμέρᾳ τό γʼ αἰσχρὸν ἐξεύροι τις ἄν. Πενθεύς 49
1. ὡς θρασὺς ὁ βάκχος κοὐκ ἀγύμναστος λόγων. Διόνυσος
498. λύσει μʼ ὁ δαίμων αὐτός, ὅταν ἐγὼ θέλω. Πενθεύς
502. παρʼ ἐμοί· σὺ δʼ ἀσεβὴς αὐτὸς ὢν οὐκ εἰσορᾷς. Πενθεύς
506. οὐκ οἶσθʼ ὅ τι ζῇς, οὐδʼ ὃ δρᾷς, οὐδʼ ὅστις εἶ. Πενθεύς
520. πότνιʼ εὐπάρθενε Δίρκα, 52
1. σὺ γὰρ ἐν σαῖς ποτε παγαῖς 522. τὸ Διὸς βρέφος ἔλαβες, 523. ὅτε μηρῷ πυρὸς ἐξ ἀθανάτου word split in text 536. ἔτι σοι τοῦ Βρομίου μελήσει. Χορός
553. μόλε, χρυσῶπα τινάσσων,
554. ἄνα, θύρσον κατʼ Ὄλυμπον,
555. φονίου δʼ ἀνδρὸς ὕβριν κατάσχες. Χορός
565. μάκαρ ὦ Πιερία, 566. σέβεταί σʼ Εὔιος, ἥξει 567. τε χορεύσων ἅμα βακχεύμασι, word split in text 570. Μαινάδας ἄξει,
57
1. Λυδίαν πατέρα τε, τὸν
572. τᾶς εὐδαιμονίας βροτοῖς
573. ὀλβοδόταν, τὸν ἔκλυον
574. εὔιππον χώραν ὕδασιν
575. καλλίστοισι λιπαίνειν. Διόνυσος
576. ἰώ,
576. κλύετʼ ἐμᾶς κλύετʼ αὐδᾶς,
577. ἰὼ βάκχαι, ἰὼ βάκχαι. Χορός
578. τίς ὅδε, τίς ὅδε πόθεν ὁ κέλαδος
579. ἀνά μʼ ἐκάλεσεν Εὐίου; Διόνυσος 580. ἰὼ ἰώ, πάλιν αὐδῶ, 58
1. ὁ Σεμέλας, ὁ Διὸς παῖς. Χορός 582. ἰὼ ἰὼ δέσποτα δέσποτα, 583. μόλε νυν ἡμέτερον ἐς 584. θίασον, ὦ Βρόμιε Βρόμιε. Διόνυσος 585. σεῖε πέδον χθονὸς Ἔννοσι πότνια. Χορός 586. ἆ ἆ, 587. τάχα τὰ Πενθέως μέλαθρα διατινάξεται word split in text 1. — εἴδετε λάινα κίοσιν ἔμβολα 592. διάδρομα τάδε; Βρόμιος ὅδʼ ἀλαλάζεται word split in text 1. δίκετε, Μαινάδες· ὁ γὰρ ἄναξ 602. ἄνω κάτω τιθεὶς ἔπεισι 603. μέλαθρα τάδε Διὸς γόνος. Διόνυσος 604. βάρβαροι γυναῖκες, οὕτως ἐκπεπληγμέναι φόβῳ 605. πρὸς πέδῳ πεπτώκατʼ; ᾔσθησθʼ, ὡς ἔοικε, Βακχίου 606. διατινάξαντος δῶμα Πενθέως· ἀλλʼ ἐξανίστατε 607. σῶμα καὶ θαρσεῖτε σαρκὸς ἐξαμείψασαι τρόμον. Χορός 608. ὦ φάος μέγιστον ἡμῖν εὐίου βακχεύματος, 609. ὡς ἐσεῖδον ἀσμένη σε, μονάδʼ ἔχουσʼ ἐρημίαν. Διόνυσος 6
10. εἰς ἀθυμίαν ἀφίκεσθʼ, ἡνίκʼ εἰσεπεμπόμην, 6
1
1. Πενθέως ὡς ἐς σκοτεινὰς ὁρκάνας πεσούμενος; Χορός 6
12. πῶς γὰρ οὔ; τίς μοι φύλαξ ἦν, εἰ σὺ συμφορᾶς τύχοις; 6
13. ἀλλὰ πῶς ἠλευθερώθης ἀνδρὸς ἀνοσίου τυχών; Διόνυσος 6
14. αὐτὸς ἐξέσῳσʼ ἐμαυτὸν ῥᾳδίως ἄνευ πόνου. Χορός 6
15. οὐδέ σου συνῆψε χεῖρε δεσμίοισιν ἐν βρόχοις; Διόνυσος 6
16. ταῦτα καὶ καθύβρισʼ αὐτόν, ὅτι με δεσμεύειν δοκῶν 6
17. οὔτʼ ἔθιγεν οὔθʼ ἥψαθʼ ἡμῶν, ἐλπίσιν δʼ ἐβόσκετο. 6
18. πρὸς φάτναις δὲ ταῦρον εὑρών, οὗ καθεῖρξʼ ἡμᾶς ἄγων, 6
19. τῷδε περὶ βρόχους ἔβαλλε γόνασι καὶ χηλαῖς ποδῶν,
620. θυμὸν ἐκπνέων, ἱδρῶτα σώματος στάζων ἄπο,
62
1. χείλεσιν διδοὺς ὀδόντας· πλησίον δʼ ἐγὼ παρὼν
622. ἥσυχος θάσσων ἔλευσσον. ἐν δὲ τῷδε τῷ χρόνῳ
623. ἀνετίναξʼ ἐλθὼν ὁ Βάκχος δῶμα καὶ μητρὸς τάφῳ
624. πῦρ ἀνῆψʼ· ὃ δʼ ὡς ἐσεῖδε, δώματʼ αἴθεσθαι δοκῶν,
625. ᾖσσʼ ἐκεῖσε κᾆτʼ ἐκεῖσε, δμωσὶν Ἀχελῷον φέρειν
626. ἐννέπων, ἅπας δʼ ἐν ἔργῳ δοῦλος ἦν, μάτην πονῶν.
627. διαμεθεὶς δὲ τόνδε μόχθον, ὡς ἐμοῦ πεφευγότος,
628. ἵεται ξίφος κελαινὸν ἁρπάσας δόμων ἔσω.
629. κᾆθʼ ὁ Βρόμιος, ὡς ἔμοιγε φαίνεται, δόξαν λέγω, 630. φάσμʼ ἐποίησεν κατʼ αὐλήν· ὃ δʼ ἐπὶ τοῦθʼ ὡρμημένος 63
1. ᾖσσε κἀκέντει φαεννὸν αἰθέρʼ, ὡς σφάζων ἐμέ. 632. πρὸς δὲ τοῖσδʼ αὐτῷ τάδʼ ἄλλα Βάκχιος λυμαίνεται· 633. δώματʼ ἔρρηξεν χαμᾶζε· συντεθράνωται δʼ ἅπαν 634. πικροτάτους ἰδόντι δεσμοὺς τοὺς ἐμούς· κόπου δʼ ὕπο 635. διαμεθεὶς ξίφος παρεῖται· πρὸς θεὸν γὰρ ὢν ἀνὴρ 636. ἐς μάχην ἐλθεῖν ἐτόλμησε. ἥσυχος δʼ ἐκβὰς ἐγὼ 637. δωμάτων ἥκω πρὸς ὑμᾶς, Πενθέως οὐ φροντίσας. 639. ἐς προνώπιʼ αὐτίχʼ ἥξει. τί ποτʼ ἄρʼ ἐκ τούτων ἐρεῖ;
640. ῥᾳδίως γὰρ αὐτὸν οἴσω, κἂν πνέων ἔλθῃ μέγα.
64
1. πρὸς σοφοῦ γὰρ ἀνδρὸς ἀσκεῖν σώφρονʼ εὐοργησίαν. Πενθεύς
642. πέπονθα δεινά· διαπέφευγέ μʼ ὁ ξένος,
643. ὃς ἄρτι δεσμοῖς ἦν κατηναγκασμένος.
644. ἔα ἔα· 6
45. ὅδʼ ἐστὶν ἁνήρ· τί τάδε; πῶς προνώπιος
646. φαίνῃ πρὸς οἴκοις τοῖς ἐμοῖς, ἔξω βεβώς; Διόνυσος
647. στῆσον πόδʼ, ὀργῇ δʼ ὑπόθες ἥσυχον πόδα. Πενθεύς
652. ὠνείδισας δὴ τοῦτο Διονύσῳ καλόν. Πενθεύς 6
64. βάκχας ποτνιάδας εἰσιδών, αἳ τῆσδε γῆς 665. οἴστροισι λευκὸν κῶλον ἐξηκόντισαν,
667. ὡς δεινὰ δρῶσι θαυμάτων τε κρείσσονα.
677. ἀγελαῖα μὲν βοσκήματʼ ἄρτι πρὸς λέπας 678. μόσχων ὑπεξήκριζον, ἡνίχʼ ἥλιος 679. ἀκτῖνας ἐξίησι θερμαίνων χθόνα. 680. ὁρῶ δὲ θιάσους τρεῖς γυναικείων χορῶν, 68
1. ὧν ἦρχʼ ἑνὸς μὲν Αὐτονόη, τοῦ δευτέρου 682. μήτηρ Ἀγαύη σή, τρίτου δʼ Ἰνὼ χοροῦ. 683. ηὗδον δὲ πᾶσαι σώμασιν παρειμέναι, 684. αἳ μὲν πρὸς ἐλάτης νῶτʼ ἐρείσασαι φόβην, 685. αἳ δʼ ἐν δρυὸς φύλλοισι πρὸς πέδῳ κάρα 686. εἰκῇ βαλοῦσαι σωφρόνως, οὐχ ὡς σὺ φῂς 687. ᾠνωμένας κρατῆρι καὶ λωτοῦ ψόφῳ 688. θηρᾶν καθʼ ὕλην Κύπριν ἠρημωμένας. 690. σταθεῖσα βάκχαις, ἐξ ὕπνου κινεῖν δέμας, 69
1. μυκήμαθʼ ὡς ἤκουσε κεροφόρων βοῶν. 692. αἳ δʼ ἀποβαλοῦσαι θαλερὸν ὀμμάτων ὕπνον 693. ἀνῇξαν ὀρθαί, θαῦμʼ ἰδεῖν εὐκοσμίας, 694. νέαι παλαιαὶ παρθένοι τʼ ἔτʼ ἄζυγες. 695. καὶ πρῶτα μὲν καθεῖσαν εἰς ὤμους κόμας 696. νεβρίδας τʼ ἀνεστείλανθʼ ὅσαισιν ἁμμάτων 697. σύνδεσμʼ ἐλέλυτο, καὶ καταστίκτους δορὰς 698. ὄφεσι κατεζώσαντο λιχμῶσιν γένυν. 699. αἳ δʼ ἀγκάλαισι δορκάδʼ ἢ σκύμνους λύκων 700. ἀγρίους ἔχουσαι λευκὸν ἐδίδοσαν γάλα, 70
1. ὅσαις νεοτόκοις μαστὸς ἦν σπαργῶν ἔτι 702. βρέφη λιπούσαις· ἐπὶ δʼ ἔθεντο κισσίνους 703. στεφάνους δρυός τε μίλακός τʼ ἀνθεσφόρου. 704. θύρσον δέ τις λαβοῦσʼ ἔπαισεν ἐς πέτραν, 705. ὅθεν δροσώδης ὕδατος ἐκπηδᾷ νοτίς· 706. ἄλλη δὲ νάρθηκʼ ἐς πέδον καθῆκε γῆς, 707. καὶ τῇδε κρήνην ἐξανῆκʼ οἴνου θεός· 708. ὅσαις δὲ λευκοῦ πώματος πόθος παρῆν, 709. ἄκροισι δακτύλοισι διαμῶσαι χθόνα 7
10. γάλακτος ἑσμοὺς εἶχον· ἐκ δὲ κισσίνων 7
1
1. θύρσων γλυκεῖαι μέλιτος ἔσταζον ῥοαί. 7
12. ὥστʼ, εἰ παρῆσθα, τὸν θεὸν τὸν νῦν ψέγεις 7
13. εὐχαῖσιν ἂν μετῆλθες εἰσιδὼν τάδε. 7
15. κοινῶν λόγων δώσοντες ἀλλήλοις ἔριν 7
16. ὡς δεινὰ δρῶσι θαυμάτων τʼ ἐπάξια· 7
17. καί τις πλάνης κατʼ ἄστυ καὶ τρίβων λόγων 7
18. ἔλεξεν εἰς ἅπαντας· Ὦ σεμνὰς πλάκας 7
19. ναίοντες ὀρέων, θέλετε θηρασώμεθα 720. Πενθέως Ἀγαύην μητέρʼ ἐκ βακχευμάτων 72
1. χάριν τʼ ἄνακτι θώμεθα; εὖ δʼ ἡμῖν λέγειν 722. ἔδοξε, θάμνων δʼ ἐλλοχίζομεν φόβαις 723. κρύψαντες αὑτούς· αἳ δὲ τὴν τεταγμένην 724. ὥραν ἐκίνουν θύρσον ἐς βακχεύματα, 725. Ἴακχον ἀθρόῳ στόματι τὸν Διὸς γόνον 726. Βρόμιον καλοῦσαι· πᾶν δὲ συνεβάκχευʼ ὄρος 727. καὶ θῆρες, οὐδὲν δʼ ἦν ἀκίνητον δρόμῳ. 729. κἀγὼ ʼξεπήδησʼ ὡς συναρπάσαι θέλων, 730. λόχμην κενώσας ἔνθʼ ἐκρυπτόμην δέμας. 73
1. ἣ δʼ ἀνεβόησεν· Ὦ δρομάδες ἐμαὶ κύνες, 732. θηρώμεθʼ ἀνδρῶν τῶνδʼ ὕπʼ· ἀλλʼ ἕπεσθέ μοι, 733. ἕπεσθε θύρσοις διὰ χερῶν ὡπλισμέναι. 735. βακχῶν σπαραγμόν, αἳ δὲ νεμομέναις χλόην 736. μόσχοις ἐπῆλθον χειρὸς ἀσιδήρου μέτα. 737. καὶ τὴν μὲν ἂν προσεῖδες εὔθηλον πόριν 738. μυκωμένην ἔχουσαν ἐν χεροῖν δίχα, 739. ἄλλαι δὲ δαμάλας διεφόρουν σπαράγμασιν. 740. εἶδες δʼ ἂν ἢ πλεύρʼ ἢ δίχηλον ἔμβασιν 74
1. ῥιπτόμενʼ ἄνω τε καὶ κάτω· κρεμαστὰ δὲ 742. ἔσταζʼ ὑπʼ ἐλάταις ἀναπεφυρμένʼ αἵματι. 743. ταῦροι δʼ ὑβρισταὶ κἀς κέρας θυμούμενοι 744. τὸ πρόσθεν ἐσφάλλοντο πρὸς γαῖαν δέμας, 7
45. μυριάσι χειρῶν ἀγόμενοι νεανίδων. 746. θᾶσσον δὲ διεφοροῦντο σαρκὸς ἐνδυτὰ 747. ἢ σὲ ξυνάψαι βλέφαρα βασιλείοις κόραις. 7
48. χωροῦσι δʼ ὥστʼ ὄρνιθες ἀρθεῖσαι δρόμῳ 749. πεδίων ὑποτάσεις, αἳ παρʼ Ἀσωποῦ ῥοαῖς 750. εὔκαρπον ἐκβάλλουσι Θηβαίων στάχυν· 75
1. Ὑσιάς τʼ Ἐρυθράς θʼ, αἳ Κιθαιρῶνος λέπας 752. νέρθεν κατῳκήκασιν, ὥστε πολέμιοι, 753. ἐπεσπεσοῦσαι πάντʼ ἄνω τε καὶ κάτω 754. διέφερον· ἥρπαζον μὲν ἐκ δόμων τέκνα· 7
55. ὁπόσα δʼ ἐπʼ ὤμοις ἔθεσαν, οὐ δεσμῶν ὕπο 756. προσείχετʼ οὐδʼ ἔπιπτεν ἐς μέλαν πέδον, 7
57. οὐ χαλκός, οὐ σίδηρος· ἐπὶ δὲ βοστρύχοις 758. πῦρ ἔφερον, οὐδʼ ἔκαιεν. οἳ δʼ ὀργῆς ὕπο 759. ἐς ὅπλʼ ἐχώρουν φερόμενοι βακχῶν ὕπο· 760. οὗπερ τὸ δεινὸν ἦν θέαμʼ ἰδεῖν, ἄναξ. 76
1. τοῖς μὲν γὰρ οὐχ ᾕμασσε λογχωτὸν βέλος, 7
62. κεῖναι δὲ θύρσους ἐξανιεῖσαι χερῶν 763. ἐτραυμάτιζον κἀπενώτιζον φυγῇ 7
64. γυναῖκες ἄνδρας, οὐκ ἄνευ θεῶν τινος. 765. πάλιν δʼ ἐχώρουν ὅθεν ἐκίνησαν πόδα, 766. κρήνας ἐπʼ αὐτὰς ἃς ἀνῆκʼ αὐταῖς θεός. 767. νίψαντο δʼ αἷμα, σταγόνα δʼ ἐκ παρηίδων 768. γλώσσῃ δράκοντες ἐξεφαίδρυνον χροός. 770. δέχου πόλει τῇδʼ· ὡς τά τʼ ἄλλʼ ἐστὶν μέγας, 77
1. κἀκεῖνό φασιν αὐτόν, ὡς ἐγὼ κλύω, 772. τὴν παυσίλυπον ἄμπελον δοῦναι βροτοῖς. 773. οἴνου δὲ μηκέτʼ ὄντος οὐκ ἔστιν Κύπρις 774. οὐδʼ ἄλλο τερπνὸν οὐδὲν ἀνθρώποις ἔτι. Χορός
777. Διόνυσος ἥσσων οὐδενὸς θεῶν ἔφυ. Πενθεύς
795. πρὸς κέντρα λακτίζοιμι θνητὸς ὢν θεῷ. Πενθεύς 8
10. ἆ. 82
1. στεῖλαί νυν ἀμφὶ χρωτὶ βυσσίνους πέπλους. Πενθεύς
825. Διόνυσος ἡμᾶς ἐξεμούσωσεν τάδε. Πενθεύς
827. ἐγὼ στελῶ σε δωμάτων ἔσω μολών. Πενθεύς 828. τίνα στολήν; ἦ θῆλυν; ἀλλʼ αἰδώς μʼ ἔχει. Διόνυσος 829. οὐκέτι θεατὴς μαινάδων πρόθυμος εἶ. Πενθεύς 830. στολὴν δὲ τίνα φῂς ἀμφὶ χρῶτʼ ἐμὸν βαλεῖν; Διόνυσος 83
1. κόμην μὲν ἐπὶ σῷ κρατὶ ταναὸν ἐκτενῶ. Πενθεύς 832. τὸ δεύτερον δὲ σχῆμα τοῦ κόσμου τί μοι; Διόνυσος 833. πέπλοι ποδήρεις· ἐπὶ κάρᾳ δʼ ἔσται μίτρα. Πενθεύς 834. ἦ καί τι πρὸς τοῖσδʼ ἄλλο προσθήσεις ἐμοί; Διόνυσος 835. θύρσον γε χειρὶ καὶ νεβροῦ στικτὸν δέρας. Πενθεύς 836. οὐκ ἂν δυναίμην θῆλυν ἐνδῦναι στολήν. Διόνυσος 837. ἀλλʼ αἷμα θήσεις συμβαλὼν βάκχαις μάχην. Πενθεύς 838. ὀρθῶς· μολεῖν χρὴ πρῶτον εἰς κατασκοπήν. Διόνυσος
842. πᾶν κρεῖσσον ὥστε μὴ ʼγγελᾶν βάκχας ἐμοί. 843. ἐλθόντʼ ἐς οἴκους Διόνυσος 844. ἔξεστι· πάντῃ τό γʼ ἐμὸν εὐτρεπὲς πάρα. Πενθεύς 8
45. στείχοιμʼ ἄν· ἢ γὰρ ὅπλʼ ἔχων πορεύσομαι
859. Πενθεῖ προσάψων· γνώσεται δὲ τὸν Διὸς 860. Διόνυσον, ὃς πέφυκεν ἐν τέλει θεός, 86
1. δεινότατος, ἀνθρώποισι δʼ ἠπιώτατος. Χορός 9
18. καὶ μὴν ὁρᾶν μοι δύο μὲν ἡλίους δοκῶ, 9
19. δισσὰς δὲ Θήβας καὶ πόλισμʼ ἑπτάστομον· 920. καὶ ταῦρος ἡμῖν πρόσθεν ἡγεῖσθαι δοκεῖς 92
1. καὶ σῷ κέρατα κρατὶ προσπεφυκέναι. 922. ἀλλʼ ἦ ποτʼ ἦσθα θήρ; τεταύρωσαι γὰρ οὖν. Διόνυσος 923. ὁ θεὸς ὁμαρτεῖ, πρόσθεν ὢν οὐκ εὐμενής, 924. ἔνσπονδος ἡμῖν· νῦν δʼ ὁρᾷς ἃ χρή σʼ ὁρᾶν. Πενθεύς 925. τί φαίνομαι δῆτʼ; οὐχὶ τὴν Ἰνοῦς στάσιν 926. ἢ τὴν Ἀγαύης ἑστάναι, μητρός γʼ ἐμῆς; Διόνυσος 927. αὐτὰς ἐκείνας εἰσορᾶν δοκῶ σʼ ὁρῶν. 928. ἀλλʼ ἐξ ἕδρας σοι πλόκαμος ἐξέστηχʼ ὅδε, 929. οὐχ ὡς ἐγώ νιν ὑπὸ μίτρᾳ καθήρμοσα. Πενθεύς 930. ἔνδον προσείων αὐτὸν ἀνασείων τʼ ἐγὼ 93
1. καὶ βακχιάζων ἐξ ἕδρας μεθώρμισα. Διόνυσος 932. ἀλλʼ αὐτὸν ἡμεῖς, οἷς σε θεραπεύειν μέλει, 933. πάλιν καταστελοῦμεν· ἀλλʼ ὄρθου κάρα. Πενθεύς 934. ἰδού, σὺ κόσμει· σοὶ γὰρ ἀνακείμεσθα δή. Διόνυσος 935. ζῶναί τέ σοι χαλῶσι κοὐχ ἑξῆς πέπλων 936. στολίδες ὑπὸ σφυροῖσι τείνουσιν σέθεν. Πενθεύς 937. κἀμοὶ δοκοῦσι παρά γε δεξιὸν πόδα· 938. τἀνθένδε δʼ ὀρθῶς παρὰ τένοντʼ ἔχει πέπλος. Διόνυσος 939. ἦ πού με τῶν σῶν πρῶτον ἡγήσῃ φίλων, 940. ὅταν παρὰ λόγον σώφρονας βάκχας ἴδῃς. Πενθεύς 94
1. πότερα δὲ θύρσον δεξιᾷ λαβὼν χερὶ 942. ἢ τῇδε, βάκχῃ μᾶλλον εἰκασθήσομαι; Διόνυσος 943. ἐν δεξιᾷ χρὴ χἅμα δεξιῷ ποδὶ 944. αἴρειν νιν· αἰνῶ δʼ ὅτι μεθέστηκας φρενῶν. Πενθεύς 9
45. ἆρʼ ἂν δυναίμην τὰς Κιθαιρῶνος πτυχὰς 946. αὐταῖσι βάκχαις τοῖς ἐμοῖς ὤμοις φέρειν; Διόνυσος 947. δύναιʼ ἄν, εἰ βούλοιο· τὰς δὲ πρὶν φρένας 9
48. οὐκ εἶχες ὑγιεῖς, νῦν δʼ ἔχεις οἵας σε δεῖ. Πενθεύς
956. ἐλθόντα δόλιον μαινάδων κατάσκοπον. Πενθεύς
969. Διόνυσος
969. Πενθεύς
976. καὶ Βρόμιος ἔσται. τἄλλα δʼ αὐτὸ σημανεῖ. Χορός
978. θίασον ἔνθʼ ἔχουσι Κάδμου κόραι,
986. μαστὴρ Καδμείων ἐς ὄρος ἐς ὄρος ἔμολʼ 987. ἔμολεν, ὦ βάκχαι; τίς ἄρα νιν ἔτεκεν; 996. γόνον γηγενῆ. Χορός 997. ὃς ἀδίκῳ γνώμᾳ παρανόμῳ τʼ ὀργᾷ 998. περὶ σὰ Βάκχιʼ, ὄργια ματρός τε σᾶς
1006. χαίρω θηρεύουσα· τὰ δʼ ἕτερα μεγάλα
1007. φανερά τʼ· ὤ, νάει ν ἐπὶ τὰ καλὰ βίον,
1008. ἦμαρ ἐς νύκτα τʼ εὐαγοῦντʼ word split in text 1009. εὐσεβεῖν, τὰ δʼ ἔξω νόμιμα
10
10. δίκας ἐκβαλόντα τιμᾶν θεούς.
10
13. ἴτω δίκα φανερός, ἴτω ξιφηφόρος
10
15. τὸν ἄθεον ἄνομον ἄδικον Ἐχίονος
10
16. τόκον γηγενῆ. Χορός' '
10
18. φάνηθι ταῦρος ἢ πολύκρανος ἰδεῖν
10
19. δράκων ἢ πυριφλέγων ὁρᾶσθαι λέων.
1020. ἴθʼ, ὦ Βάκχε, θηραγρευτᾷ βακχᾶν
102
1. γελῶντι προσώπῳ περίβαλε βρόχον
1022. θανάσιμον ὑπʼ ἀγέλαν πεσόντι word split in text 1023. τὰν μαινάδων. Ἄγγελος Β
1025. Σιδωνίου γέροντος, ὃς τὸ γηγενὲς
1026. δράκοντος ἔσπειρʼ Ὄφεος ἐν γαίᾳ θέρος,
1029. τί δʼ ἔστιν; ἐκ βακχῶν τι μηνύεις νέον; Ἄγγελος
1030. Πενθεὺς ὄλωλεν, παῖς Ἐχίονος πατρός. Χορός
103
1. ὦναξ Βρόμιε, θεὸς φαίνῃ μέγας. Ἄγγελος
1037. ὁ Διόνυσος ὁ Διόνυσος, οὐ Θῆβαι
1043. ἐπεὶ θεράπνας τῆσδε Θηβαίας χθονὸς
1044. λιπόντες ἐξέβημεν Ἀσωποῦ ῥοάς,
10
45. λέπας Κιθαιρώνειον εἰσεβάλλομεν
1046. Πενθεύς τε κἀγώ—δεσπότῃ γὰρ εἱπόμην—
1047. ξένος θʼ ὃς ἡμῖν πομπὸς ἦν θεωρίας.
10
48.
1049. τά τʼ ἐκ ποδῶν σιγηλὰ καὶ γλώσσης ἄπο
1050. σῴζοντες, ὡς ὁρῷμεν οὐχ ὁρώμενοι.
105
1. ἦν δʼ ἄγκος ἀμφίκρημνον, ὕδασι διάβροχον,
1052. πεύκαισι συσκιάζον, ἔνθα μαινάδες
1053. καθῆντʼ ἔχουσαι χεῖρας ἐν τερπνοῖς πόνοις.
1054. αἳ μὲν γὰρ αὐτῶν θύρσον ἐκλελοιπότα
10
55. κισσῷ κομήτην αὖθις ἐξανέστεφον,
1056. αἳ δʼ, ἐκλιποῦσαι ποικίλʼ ὡς πῶλοι ζυγά,
10
57. βακχεῖον ἀντέκλαζον ἀλλήλαις μέλος.
1058. Πενθεὺς δʼ ὁ τλήμων θῆλυν οὐχ ὁρῶν ὄχλον
1059. ἔλεξε τοιάδʼ· Ὦ ξένʼ, οὗ μὲν ἕσταμεν,
1060. οὐκ ἐξικνοῦμαι μαινάδων ὄσσοις νόθων·
106
1. ὄχθων δʼ ἔπʼ, ἀμβὰς ἐς ἐλάτην ὑψαύχενα,
10
62. ἴδοιμʼ ἂν ὀρθῶς μαινάδων αἰσχρουργίαν.
10
64. λαβὼν γὰρ ἐλάτης οὐράνιον ἄκρον κλάδον
1065. κατῆγεν, ἦγεν, ἦγεν ἐς μέλαν πέδον·
1066. κυκλοῦτο δʼ ὥστε τόξον ἢ κυρτὸς τροχὸς
1067. τόρνῳ γραφόμενος περιφορὰν ἕλκει δρόμον·
1068. ὣς κλῶνʼ ὄρειον ὁ ξένος χεροῖν ἄγων
1069. ἔκαμπτεν ἐς γῆν, ἔργματʼ οὐχὶ θνητὰ δρῶν.
1070. Πενθέα δʼ ἱδρύσας ἐλατίνων ὄζων ἔπι,
107
1. ὀρθὸν μεθίει διὰ χερῶν βλάστημʼ ἄνω
1072. ἀτρέμα, φυλάσσων μὴ ἀναχαιτίσειέ νιν,
1073. ὀρθὴ δʼ ἐς ὀρθὸν αἰθέρʼ ἐστηρίζετο,
1074. ἔχουσα νώτοις δεσπότην ἐφήμενον·
1075. ὤφθη δὲ μᾶλλον ἢ κατεῖδε μαινάδας.
1076. ὅσον γὰρ οὔπω δῆλος ἦν θάσσων ἄνω,
1077. καὶ τὸν ξένον μὲν οὐκέτʼ εἰσορᾶν παρῆν,
1078. ἐκ δʼ αἰθέρος φωνή τις, ὡς μὲν εἰκάσαι
1079. Διόνυσος, ἀνεβόησεν· Ὦ νεάνιδες,
1080. ἄγω τὸν ὑμᾶς κἀμὲ τἀμά τʼ ὄργια
108
1. γέλων τιθέμενον· ἀλλὰ τιμωρεῖσθέ νιν.
1082. καὶ ταῦθʼ ἅμʼ ἠγόρευε καὶ πρὸς οὐρανὸν
1083. καὶ γαῖαν ἐστήριξε φῶς σεμνοῦ πυρός.
1085. φύλλʼ εἶχε, θηρῶν δʼ οὐκ ἂν ἤκουσας βοήν.
1086. αἳ δʼ ὠσὶν ἠχὴν οὐ σαφῶς δεδεγμέναι
1087. ἔστησαν ὀρθαὶ καὶ διήνεγκαν κόρας.
1088. ὃ δʼ αὖθις ἐπεκέλευσεν· ὡς δʼ ἐγνώρισαν
1089. σαφῆ κελευσμὸν Βακχίου Κάδμου κόραι,
1090. ᾖξαν πελείας ὠκύτητʼ οὐχ ἥσσονες
109
1. ποδῶν τρέχουσαι συντόνοις δραμήμασι,
1092. μήτηρ Ἀγαύη σύγγονοί θʼ ὁμόσποροι
1093. πᾶσαί τε βάκχαι· διὰ δὲ χειμάρρου νάπης
1094. ἀγμῶν τʼ ἐπήδων θεοῦ πνοαῖσιν ἐμμανεῖς.
1095. ὡς δʼ εἶδον ἐλάτῃ δεσπότην ἐφήμενον,
1096. πρῶτον μὲν αὐτοῦ χερμάδας κραταιβόλους
1097. ἔρριπτον, ἀντίπυργον ἐπιβᾶσαι πέτραν,
1098. ὄζοισί τʼ ἐλατίνοισιν ἠκοντίζετο.
1099. ἄλλαι δὲ θύρσους ἵεσαν διʼ αἰθέρος
1
100. Πενθέως, στόχον δύστηνον· ἀλλʼ οὐκ ἤνυτον.
1
10
1. κρεῖσσον γὰρ ὕψος τῆς προθυμίας ἔχων
1
102. καθῆσθʼ ὁ τλήμων, ἀπορίᾳ λελημμένος.
1
103. τέλος δὲ δρυΐνους συγκεραυνοῦσαι κλάδους
1
104. ῥίζας ἀνεσπάρασσον ἀσιδήροις μοχλοῖς.
1
105. ἐπεὶ δὲ μόχθων τέρματʼ οὐκ ἐξήνυτον,
1
106. ἔλεξʼ Ἀγαύη· Φέρε, περιστᾶσαι κύκλῳ
1
107. πτόρθου λάβεσθε, μαινάδες, τὸν ἀμβάτην
1
108. θῆρʼ ὡς ἕλωμεν, μηδʼ ἀπαγγείλῃ θεοῦ
1
109. χοροὺς κρυφαίους. αἳ δὲ μυρίαν χέρα
1
1
10. προσέθεσαν ἐλάτῃ κἀξανέσπασαν χθονός·
1
1
1
1. ὑψοῦ δὲ θάσσων ὑψόθεν χαμαιριφὴς
1
1
12. πίπτει πρὸς οὖδας μυρίοις οἰμώγμασιν
1
1
13. Πενθεύς· κακοῦ γὰρ ἐγγὺς ὢν ἐμάνθανεν.
1
1
15. καὶ προσπίτνει νιν· ὃ δὲ μίτραν κόμης ἄπο
1
1
16. ἔρριψεν, ὥς νιν γνωρίσασα μὴ κτάνοι
1
1
17. τλήμων Ἀγαύη, καὶ λέγει, παρηίδος
1
1
18. ψαύων· Ἐγώ τοι, μῆτερ, εἰμί, παῖς σέθεν
1
1
19. Πενθεύς, ὃν ἔτεκες ἐν δόμοις Ἐχίονος·
1
120. οἴκτιρε δʼ ὦ μῆτέρ με, μηδὲ ταῖς ἐμαῖς
1
12
1. ἁμαρτίαισι παῖδα σὸν κατακτάνῃς.
1
123. κόρας ἑλίσσουσʼ, οὐ φρονοῦσʼ ἃ χρὴ φρονεῖν,
1
124. ἐκ Βακχίου κατείχετʼ, οὐδʼ ἔπειθέ νιν.
1
125. λαβοῦσα δʼ ὠλένης ἀριστερὰν χέρα,
1
126. πλευραῖσιν ἀντιβᾶσα τοῦ δυσδαίμονος
1
127. ἀπεσπάραξεν ὦμον, οὐχ ὑπὸ σθένους,
1
128. ἀλλʼ ὁ θεὸς εὐμάρειαν ἐπεδίδου χεροῖν·
1
129. Ἰνὼ δὲ τἀπὶ θάτερʼ ἐξειργάζετο,
1
130. ῥηγνῦσα σάρκας, Αὐτονόη τʼ ὄχλος τε πᾶς
1
13
1. ἐπεῖχε βακχῶν· ἦν δὲ πᾶσʼ ὁμοῦ βοή,
1
132. ὃ μὲν στενάζων ὅσον ἐτύγχανʼ ἐμπνέων,
1
133. αἳ δʼ ἠλάλαζον. ἔφερε δʼ ἣ μὲν ὠλένην,
1
134. ἣ δʼ ἴχνος αὐταῖς ἀρβύλαις· γυμνοῦντο δὲ
1
135. πλευραὶ σπαραγμοῖς· πᾶσα δʼ ᾑματωμένη
1
136. χεῖρας διεσφαίριζε σάρκα Πενθέως.
1
138. πέτραις, τὸ δʼ ὕλης ἐν βαθυξύλῳ φόβῃ,
1
139. οὐ ῥᾴδιον ζήτημα· κρᾶτα δʼ ἄθλιον,
1
140. ὅπερ λαβοῦσα τυγχάνει μήτηρ χεροῖν,
1
14
1. πήξασʼ ἐπʼ ἄκρον θύρσον ὡς ὀρεστέρου
1
142. φέρει λέοντος διὰ Κιθαιρῶνος μέσου,
1
143. λιποῦσʼ ἀδελφὰς ἐν χοροῖσι μαινάδων.
1
144. χωρεῖ δὲ θήρᾳ δυσπότμῳ γαυρουμένη
1
1
45. τειχέων ἔσω τῶνδʼ, ἀνακαλοῦσα Βάκχιον
1
146. τὸν ξυγκύναγον, τὸν ξυνεργάτην ἄγρας,
1
147. τὸν καλλίνικον, ᾧ δάκρυα νικηφορεῖ.
1
149. ἄπειμʼ, Ἀγαύην πρὶν μολεῖν πρὸς δώματα.
1
150. τὸ σωφρονεῖν δὲ καὶ σέβειν τὰ τῶν θεῶν
1
15
1. κάλλιστον· οἶμαι δʼ αὐτὸ καὶ σοφώτατον
1
152. θνητοῖσιν εἶναι κτῆμα τοῖσι χρωμένοις. Χορός
1
185. νέος ὁ μόσχος ἄρτι word split in text
1202. ὦ καλλίπυργον ἄστυ Θηβαίας χθονὸς
1203. ναίοντες, ἔλθεθʼ ὡς ἴδητε τήνδʼ ἄγραν,
1204. Κάδμου θυγατέρες θηρὸς ἣν ἠγρεύσαμεν,
1205. οὐκ ἀγκυλητοῖς Θεσσαλῶν στοχάσμασιν,
1206. οὐ δικτύοισιν, ἀλλὰ λευκοπήχεσι
1207. χειρῶν ἀκμαῖσιν. κᾆτα κομπάζειν χρεὼν
1
208. καὶ λογχοποιῶν ὄργανα κτᾶσθαι μάτην;
1209. ἡμεῖς δέ γʼ αὐτῇ χειρὶ τόνδε θʼ εἵλομεν,
12
10. χωρίς τε θηρὸς ἄρθρα διεφορήσαμεν.
12
12. Πενθεύς τʼ ἐμὸς παῖς ποῦ ʼστιν; αἰρέσθω λαβὼν
12
13. πηκτῶν πρὸς οἴκους κλιμάκων προσαμβάσεις,
12
14. ὡς πασσαλεύσῃ κρᾶτα τριγλύφοις τόδε
12
15. λέοντος ὃν πάρειμι θηράσασʼ ἐγώ. Κάδμος
1233. πάτερ, μέγιστον κομπάσαι πάρεστί σοι,
1234. πάντων ἀρίστας θυγατέρας σπεῖραι μακρῷ
1235. θνητῶν· ἁπάσας εἶπον, ἐξόχως δʼ ἐμέ,
1236. ἣ τὰς παρʼ ἱστοῖς ἐκλιποῦσα κερκίδας
1237. ἐς μείζονʼ ἥκω, θῆρας ἀγρεύειν χεροῖν.
1238. φέρω δʼ ἐν ὠλέναισιν, ὡς ὁρᾷς, τάδε
1239. λαβοῦσα τἀριστεῖα, σοῖσι πρὸς δόμοις
1240. ὡς ἀγκρεμασθῇ· σὺ δέ, πάτερ, δέξαι χεροῖν·
124
1. γαυρούμενος δὲ τοῖς ἐμοῖς ἀγρεύμασιν
1242. κάλει φίλους ἐς δαῖτα· μακάριος γὰρ εἶ,
1243. μακάριος, ἡμῶν τοιάδʼ ἐξειργασμένων. Κάδμος
12
55. θηρῶν ὀριγνῷτʼ· ἀλλὰ θεομαχεῖν μόνον
12
64. πρῶτον μὲν ἐς τόνδʼ αἰθέρʼ ὄμμα σὸν μέθες. Ἀγαύη
1265. ἰδού· τί μοι τόνδʼ ἐξυπεῖπας εἰσορᾶν; Κάδμος
1266. ἔθʼ αὑτὸς ἤ σοι μεταβολὰς ἔχειν δοκεῖ; Ἀγαύη
1267. λαμπρότερος ἢ πρὶν καὶ διειπετέστερος. Κάδμος
1
268. τὸ δὲ πτοηθὲν τόδʼ ἔτι σῇ ψυχῇ πάρα; Ἀγαύη
1269. οὐκ οἶδα τοὔπος τοῦτο. γίγνομαι δέ πως
1270. ἔννους, μετασταθεῖσα τῶν πάρος φρενῶν. Κάδμος
127
1. κλύοις ἂν οὖν τι κἀποκρίναιʼ ἂν σαφῶς; Ἀγαύη
1272. ὡς ἐκλέλησμαί γʼ ἃ πάρος εἴπομεν, πάτερ. Κάδμος
1273. ἐς ποῖον ἦλθες οἶκον ὑμεναίων μέτα; Ἀγαύη
1274. Σπαρτῷ μʼ ἔδωκας, ὡς λέγουσʼ, Ἐχίονι. Κάδμος
1275. τίς οὖν ἐν οἴκοις παῖς ἐγένετο σῷ πόσει; Ἀγαύη
1276. Πενθεύς, ἐμῇ τε καὶ πατρὸς κοινωνίᾳ. Κάδμος
1277. τίνος πρόσωπον δῆτʼ ἐν ἀγκάλαις ἔχεις; Ἀγαύη
1278. λέοντος, ὥς γʼ ἔφασκον αἱ θηρώμεναι. Κάδμος
1279. σκέψαι νυν ὀρθῶς· βραχὺς ὁ μόχθος εἰσιδεῖν. Ἀγαύη
1280. ἔα, τί λεύσσω; τί φέρομαι τόδʼ ἐν χεροῖν; Κάδμος
1297. ὕβριν γʼ ὑβρισθείς· θεὸν γὰρ οὐχ ἡγεῖσθέ νιν. Ἀγαύη
1330. δράκων γενήσῃ μεταβαλών, δάμαρ τε σὴ
133
1. ἐκθηριωθεῖσʼ ὄφεος ἀλλάξει τύπον,
134
1. Διόνυσος, ἀλλὰ Ζηνός· εἰ δὲ σωφρονεῖν
13
45. ὄψʼ ἐμάθεθʼ ἡμᾶς, ὅτε δὲ χρῆν, οὐκ ᾔδετε. Κάδμος
1346. ἐγνώκαμεν ταῦτʼ· ἀλλʼ ἐπεξέρχῃ λίαν. Διόνυσος
1349. πάλαι τάδε Ζεὺς οὑμὸς ἐπένευσεν πατήρ. Ἀγαύη '. None | 1. I, the son of Zeus, have come to this land of the Thebans—Dionysus, whom once Semele, Kadmos’ daughter, bore, delivered by a lightning-bearing flame. And having taken a mortal form instead of a god’s,'2. I, the son of Zeus, have come to this land of the Thebans—Dionysus, whom once Semele, Kadmos’ daughter, bore, delivered by a lightning-bearing flame. And having taken a mortal form instead of a god’s, 5. I am here at the fountains of Dirke and the water of Ismenus. And I see the tomb of my thunder-stricken mother here near the palace, and the remts of her house, smouldering with the still living flame of Zeus’ fire, the everlasting insult of Hera against my mother.
10. I praise Kadmos, who has made this place hallowed, the shrine of his daughter; and I have covered it all around with the cluster-bearing leaf of the vine.I have left the wealthy lands of the Lydians and Phrygians, the sun-parched plains of the Persians,
15. and the Bactrian walls, and have passed over the wintry land of the Medes, and blessed Arabia , and all of Asia which lies along the coast of the salt sea with its beautifully-towered cities full of Hellenes and barbarians mingled together; 20. and I have come to this Hellene city first, having already set those other lands to dance and established my mysteries there, so that I might be a deity manifest among men. In this land of Hellas , I have first excited Thebes to my cry, fitting a fawn-skin to my body and 25. taking a thyrsos in my hand, a weapon of ivy. For my mother’s sisters, the ones who least should, claimed that I, Dionysus, was not the child of Zeus, but that Semele had conceived a child from a mortal father and then ascribed the sin of her bed to Zeus, 30. a trick of Kadmos’, for which they boasted that Zeus killed her, because she had told a false tale about her marriage. Therefore I have goaded them from the house in frenzy, and they dwell in the mountains, out of their wits; and I have compelled them to wear the outfit of my mysteries. 35. And all the female offspring of Thebes , as many as are women, I have driven maddened from the house, and they, mingled with the daughters of Kadmos, sit on roofless rocks beneath green pines. For this city must learn, even if it is unwilling, 40. that it is not initiated into my Bacchic rites, and that I plead the case of my mother, Semele, in appearing manifest to mortals as a divinity whom she bore to Zeus. Now Kadmos has given his honor and power to Pentheus, his daughter’s son,
45. who fights against the gods as far as I am concerned and drives me away from sacrifices, and in his prayers makes no mention of me, for which I will show him and all the Thebans that I was born a god. And when I have set matters here right, I will move on to another land, 5
1. revealing myself. But if ever the city of Thebes should in anger seek to drive the the Bacchae down from the mountains with arms, I, the general of the Maenads, will join battle with them. On which account I have changed my form to a mortal one and altered my shape into the nature of a man.
55. But, you women who have left Tmolus, the bulwark of Lydia , my sacred band, whom I have brought from among the barbarians as assistants and companions to me, take your drums, native instruments of the city of the Phrygians, the invention of mother Rhea and myself,
62. and going about this palace of Pentheus beat them, so that Kadmos’ city may see. I myself will go to the folds of Kithairon, where the Bacchae are, to share in their dances. Choru
64. From the land of Asia , 65. having left sacred Tmolus, I am swift to perform for Bromius my sweet labor and toil easily borne, celebrating the god Bacchus Lit. shouting the ritual cry εὐοῖ . . Who is in the way? Who is in the way? Who? Let him get out of the way indoors, and let everyone keep his mouth pure E. R. Dodds takes this passage Let everyone come outside being sure to keep his mouth pure . He does not believe that there should be a full stop after the third τίς . , 70. peaking propitious things. For I will celebrate Dionysus with hymns according to eternal custom. Choru 73. Blessed is he who, being fortunate and knowing the rites of the gods, keeps his life pure and 75. has his soul initiated into the Bacchic revels, dancing in inspired frenzy over the mountains with holy purifications, and who, revering the mysteries of great mother Kybele, 80. brandishing the thyrsos, garlanded with ivy, serves Dionysus.Go, Bacchae, go, Bacchae, escorting the god Bromius, child of a god, 85. from the Phrygian mountains to the broad streets of Hellas—Bromius, Choru 88. Whom once, in the compulsion of birth pains, 90. the thunder of Zeus flying upon her, his mother cast from her womb, leaving life by the stroke of a thunderbolt. Immediately Zeus, Kronos’ son, 95. received him in a chamber fit for birth, and having covered him in his thigh shut him up with golden clasps, hidden from Hera.And he brought forth, when the Fate
100. had perfected him, the bull-horned god, and he crowned him with crowns of snakes, for which reason Maenads cloak their wild prey over their locks. Choru
105. O Thebes , nurse of Semele, crown yourself with ivy, flourish, flourish with the verdant yew bearing sweet fruit, and crown yourself in honor of Bacchus with branches of oak
1
10. or pine. Adorn your garments of spotted fawn-skin with fleeces of white sheep, and sport in holy games with insolent thyrsoi The thyrsos is a staff that is crowned with ivy and that is sacred to Dionysus and an emblem of his worship. . At once all the earth will dance—
1
15. whoever leads the sacred band is Bromius—to the mountain, to the mountain, where the crowd of women waits, goaded away from their weaving by Dionysus. Choru
120. O secret chamber of the Kouretes and you holy Cretan caves, parents to Zeus, where the Korybantes with triple helmet invented for me in their caves this circle,
125. covered with stretched hide; and in their excited revelry they mingled it with the sweet-voiced breath of Phrygian pipes and handed it over to mother Rhea, resounding with the sweet songs of the Bacchae;
130. nearby, raving Satyrs were fulfilling the rites of the mother goddess, and they joined it to the dances of the biennial festivals, in which Dionysus rejoices. Choru
135. He is sweet in the mountains cf. Dodds, ad loc. , whenever after the running dance he falls on the ground, wearing the sacred garment of fawn skin, hunting the blood of the slain goat, a raw-eaten delight, rushing to the
140. Phrygian, the Lydian mountains, and the leader of the dance is Bromius, evoe! A ritual cry of delight. The plain flows with milk, it flows with wine, it flows with the nectar of bees.
1
45. The Bacchic one, raising the flaming torch of pine on his thyrsos, like the smoke of Syrian incense, darts about, arousing the wanderers with his racing and dancing, agitating them with his shouts,
150. casting his rich locks into the air. And among the Maenad cries his voice rings deep: This last phrase taken verbatim from Dodds, ad loc. Go, Bacchae, go, Bacchae, with the luxury of Tmolus that flows with gold,
1
55. ing of Dionysus, beneath the heavy beat of drums, celebrating in delight the god of delight with Phrygian shouts and cries,
160. when the sweet-sounding sacred pipe sounds a sacred playful tune suited
165. to the wanderers, to the mountain, to the mountain! And the Bacchante, rejoicing like a foal with its grazing mother, rouses her swift foot in a gamboling dance. Teiresia
182. I have come prepared with this equipment of the god. For we must extol him, the child of my daughter, Dionysus, who has appeared as a god to men as much as is in our power. Where must I dance, where set my feet
208. being about to dance with my head covered in ivy? No, for the god has made no distinction as to whether it is right for men young or old to dance, but wishes to have common honors from all and to be extolled, setting no one apart. Kadmo 2
15. I happened to be at a distance from this land, when I heard of strange evils throughout this city, that the women have left our homes in contrived Bacchic rites, and rush about in the shadowy mountains, honoring with dance 220. this new deity Dionysus, whoever he is. I hear that mixing-bowls stand full in the midst of their assemblies, and that they each creep off different ways into secrecy to serve the beds of men, on the pretext that they are Maenads worshipping; 225. but they consider Aphrodite before Bacchus.As many of them as I have caught, servants keep in the public strongholds with their hands bound, and as many as are absent I will hunt from the mountains, I mean Ino and Agave, who bore me to Echion, and 230. Autonoe, the mother of Actaeon. And having bound them in iron fetters, I will soon stop them from this ill-working revelry. And they say that some stranger has come, a sorcerer, a conjuror from the Lydian land, 235. fragrant in hair with golden curls, having in his eyes the wine-dark graces of Aphrodite. He is with the young girls day and night, alluring them with joyful mysteries. If I catch him within this house, 240. I will stop him from making a noise with the thyrsos and shaking his hair, by cutting his head off.That one claims that Dionysus is a god, claims that he was once stitched into the thigh of Zeus—Dionysus, who was burnt up with his mother by the flame of lightning, 2
45. because she had falsely claimed a marriage with Zeus. Is this not worthy of a terrible death by hanging, for a stranger to insult me with these insults, whoever he is?But here is another wonder—I see Teiresias the soothsayer in dappled fawn-skin 250. and my mother’s father—a great absurdity—raging about with a thyrsos. I shrink, father, from seeing your old age devoid of sense. Won’t you cast away the ivy? Grandfather, will you not free your hand of the thyrsos? 2
55. You persuaded him to this, Teiresias. Do you wish, by introducing another new god to men, to examine birds and receive rewards for sacrifices? If your gray old age did not defend you, you would sit in chains in the midst of the Bacchae, 260. for introducing wicked rites. For where women have the delight of the grape-cluster at a feast, I say that none of their rites is healthy any longer. Chorus Leader 263. Oh, what impiety! O stranger, do you not reverence the gods and Kadmos who sowed the earth-born crop? 265. Do you, the child of Echion, bring shame to your race? Teiresia
268. Whenever a wise man takes a good occasion for his speech, it is not a great task to speak well. You have a rapid tongue as though you were sensible, but there is no sense in your words. 270. A man powerful in his boldness, one capable of speaking well, becomes a bad citizen in his lack of sense. This new god, whom you ridicule, I am unable to express how great he will be throughout Hellas . For two things, young man, 275. are first among men: the goddess Demeter—she is the earth, but call her whatever name you wish; she nourishes mortals with dry food; but he who came afterwards, the offspring of Semele, discovered a match to it, the liquid drink of the grape, and introduced it 280. to mortals. It releases wretched mortals from grief, whenever they are filled with the stream of the vine, and gives them sleep, a means of forgetting their daily troubles, nor is there another cure for hardships. He who is a god is poured out in offerings to the gods, 285. o that by his means men may have good things. And do you laugh at him, because he was sewn up in Zeus’ thigh? I will teach you that this is well: when Zeus snatched him out of the lighting-flame, and led the child as a god to Olympus , 290. Hera wished to banish him from the sky, but Zeus, as a god, had a counter-contrivance. Having broken a part of the air which surrounds the earth, he gave this to Hera as a pledge protecting the real A line of text has apparently been lost here. Dionysus from her hostility. But in time, 295. mortals say that he was nourished in the thigh of Zeus, changing the word, because a god he had served as a hostage for the goddess Hera, and composing the story. The account given in lines 292f. of the development of this legend is based on the similarity between the Greek words for hostage ( ὅμηρος ) and thigh ( μηρός ). But this god is a prophet—for Bacchic revelry and madness have in them much prophetic skill. 300. For whenever the god enters a body in full force, he makes the frantic to foretell the future. He also possesses a share of Ares’ nature. For terror sometimes flutters an army under arms and in its ranks before it even touches a spear;
305. and this too is a frenzy from Dionysus. You will see him also on the rocks of Delphi , bounding with torches through the highland of two peaks, leaping and shaking the Bacchic branch, mighty throughout Hellas . But believe me, Pentheus; 3
12. do not boast that sovereignty has power among men, nor, even if you think so, and your mind is diseased, believe that you are being at all wise. Receive the god into your land, pour libations to him, celebrate the Bacchic rites, and garland your head.Dionysus will not compel women 3
15. to be modest in regard to Aphrodite, but in nature modesty dwells always you must look for that. For she who is modest will not be corrupted in Bacchic revelry. Do you see? You rejoice whenever many people are at your gates, 320. and the city extols the name of Pentheus. He too, I think, delights in being honored. Kadmos, whom you mock, and I will crown our heads with ivy and dance, a gray yoke-team but still we must dance;
325. and I will not be persuaded by your words to fight against the god. For you are mad in a most grievous way, and you will not be cured by drugs, nor are you sick without them. Chorus Leader 328. Old man, you do not shame Phoebus with your words, and honoring Dionysus, a great god, you are prudent. Kadmo 330. My child, Teiresias has advised you well. Dwell with us, not apart from the laws. For now you flit about and have thoughts without thinking. Even if, as you say, he is not a god, call him one; and tell a glorious falsehood, 335. o that Semele might seem to have borne a god, and honor might come to all our race. You see the wretched fate of Actaeon, who was torn apart in the meadows by the blood-thirsty hounds he had raised, 340. having boasted that he was superior in the hunt to Artemis. May you not suffer this. Come, let me crown your head with ivy; honor the god along with us. Pentheu 343. Don’t lay a hand on me! Go off and hold your revels, but don’t wipe your foolishness off on me. I will seek the punishment of thi 3
45. teacher of your folly. Let someone go quickly to the seat where he watches the flights of birds, upset and overturn it with levers, turning everything upside down; 350. and release his garlands to the winds and storms. In this way I will especially wound him. And some of you hunt throughout the city for this effeminate stranger, who introduces a new disease to women and pollutes our beds. 3
55. If you catch him, bring him here bound, so that he might suffer as punishment a death by stoning, having seen a bitter Bacchic revelry in Thebes . Teiresia 358. O wretched man, how little you know what you are saying! You are mad now, and even before you were out of your wits. 360. Let us go, Kadmos, and entreat the god, on behalf of him, though he is savage, and on behalf of the city, to do no ill. But follow me with the ivy-clad staff, and try to support my body, and I will try to support yours; 365. it would be shameful for two old men to fall down. But let that pass, for we must serve Bacchus, the son of Zeus. Beware lest Pentheus bring trouble to your house, Kadmos; I do not speak in prophecy, but judging from the state of things; for a foolish man speaks foolishness. Choru 370. Holiness, queen of the gods, Holiness, who bear your golden wings along the earth, do you hear these words from Pentheus? Do you hear his unholy 375. insolence against Bromius, the child of Semele, the first deity of the gods at the banquets where guests wear beautiful garlands? He holds this office, to join in dances, 380. to laugh with the flute, and to bring an end to cares, whenever the delight of the grape comes at the feasts of the gods, and in ivy-bearing banquet 385. the goblet sheds sleep over men. Choru 386. Misfortune is the result of unbridled mouths and lawless folly; but the life of quiet 390. and wisdom remain unshaken and hold houses together. Though they dwell far off in the heavens the gods see the deeds of mortals. 395. But cleverness is not wisdom, nor is thinking on things unfit for mortals. Life is short, and on this account the one who pursues great things does not achieve that which is present. In my opinion, 400. these are the ways of mad and ill-advised men. Choru 402. Would that I could go to Cyprus , the island of Aphrodite, where the Loves, who soothe 405. mortals’ hearts, dwell, and to Paphos , fertilized without rain by the streams of a foreign river flowing with a hundred mouths. Lead me there, Bromius, Bromius, god of joy who leads the Bacchae, 4
10. to Pieria , beautiful seat of the Muses, the holy slope of Olympus . There are the Graces, there is Desire; there it i 4
15. lawful for the Bacchae to celebrate their rites. Choru 4
17. The god, the son of Zeus, delights in banquets, and loves Peace, giver of riches, 420. goddess who nourishes youths. To the blessed and to the less fortunate, he gives an equal pleasure from wine that banishes grief. He hates the one who does not care about this: 425. to lead a happy life by day and friendly Because the Dionysiac ἱερά take place νύκτωρ τὰ πολλά (
486) Dodds, ad loc. night and to keep his wise mind and intellect away from over-curious men. 430. What the common people think and adopt, that would I accept. Enter a servant Servant
435. for which you sent us, nor have we set out in vain. This beast was docile in our hands and did not withdraw in flight, but yielded not unwillingly. He did not turn pale or change the wine-dark complexion of his cheek, but laughed and allowed us to bind him and lead him away. 440. He remained still, making my work easy, and I in shame said: Stranger, I do not lead you away willingly, but by order of Pentheus, who sent me. And the Bacchae whom you shut up, whom you carried off and bound in the chains of the public prison, 4
45. are set loose and gone, and are gamboling in the meadows, invoking Bromius as their god. of their own accord, the chains were loosed from their feet and keys opened the doors without human hand. This man has come to Thebe
450. full of many wonders. You must take care of the rest. Pentheu
45
1. Release his hands, for caught in the nets he is not so swift as to escape me. But your body is not ill-formed, stranger, for women’s purposes, for which reason you have come to Thebes .
4
55. For your hair is long, not through wrestling, scattered over your cheeks, full of desire; and you have a white skin from careful preparation, hunting after Aphrodite by your beauty not exposed to strokes of the sun, but beneath the shade. 460. First then tell me who your family is. Dionysu 46
1. I can tell you this easily, without boasting. I suppose you are familiar with flowery Tmolus. Pentheu 463. I know of it; it surrounds the city of Sardis . Dionysu 4
64. I am from there, and Lydia is my fatherland. Pentheu 465. Why do you bring these rites to Hellas ? Dionysu 466. Dionysus, the child of Zeus, sent me. Pentheu 467. Is there a Zeus who breeds new gods there? Dionysu 468. No, but the one who married Semele here. Pentheu 469. Did he compel you at night, or in your sight? Dionysu 470. Seeing me just as I saw him, he gave me sacred rites. Pentheu 47
1. What appearance do your rites have? Dionysu 472. They can not be told to mortals uninitiated in Bacchic revelry. Pentheu 473. And do they have any profit to those who sacrifice? Dionysu 474. It is not lawful for you to hear, but they are worth knowing. Pentheu 475. You have counterfeited this well, so that I desire to hear. Dionysu
482. All the barbarians celebrate these rites. Pentheu
485. Do you perform the rites by night or by day? Dionysu
486. Mostly by night; darkness conveys awe. Pentheu
487. This is treacherous towards women, and unsound. Dionysu
488. Even during the day someone may devise what is shameful. Pentheu 49
1. How bold the Bacchant is, and not unpracticed in speaking! Dionysu
498. The god himself will release me, whenever I want. Pentheu
502. Near me; but you, being impious, do not see him. Pentheu
506. You do not know why you live, or what you are doing, or who you are. Pentheu
520. venerable Dirce, happy virgin, you once received the child of Zeus in your streams, when Zeus his father snatched him up from the immortal fire and saved him in his thigh, 525. crying out: Go, Dithyrambus, enter this my male womb. I will make you illustrious, Bacchus, in Thebes , so that they will call you by this name. 530. But you, blessed Dirce, reject me with my garland-bearing company about you. Why do you refuse me, why do you flee me? I swear by the cluster-bearing
536. delight of Dionysus’ vine that you will have a care for Bromius. Choru
553. Do you see this, O Dionysus, son of Zeus, your priests in the dangers of restraint? Come, lord, down from Olympus , brandishing your golden thyrsos,
555. and restrain the insolence of the blood-thirsty man. Choru
565. Blessed Pieria , the Joyful one reveres you and will come to lead the dance in revelry; having crossed the swiftly flowing Axius he will bring the
570. whirling Maenads, leaving Lydias, giver of wealth to mortals, the father who they say fertilizes the land of beautiful horses with
575. fairest streams. Dionysu
576. within Io! Hear my voice, hear it, Io Bacchae, Io Bacchae! Choru
578. Who is here, who? From what quarter did the voice of the Joyful one summon me? Dionysu 580. Io! Io! I say again; it is I, the child of Zeus and Semele. Choru 582. Io! Io! Master, master! Come now to our company, Bromius. Dionysu 585. Shake the world’s plain, lady Earthquake! Choru 586. Oh! Oh! Soon the palace of Pentheus will be shaken in ruin. The following lines are probably delivered by individual chorus members. —Dionysus is in the halls. 590. Revere him.—We revere him!—Did you see these stone lintels on the pillars falling apart? Bromius cries out in victory indoors. Dionysu 594. Light the fiery lamp of lightning! 595. Burn, burn Pentheus’ home! Choru 596. Oh! Oh! Do you not see the the fire, do you not perceive, about the sacred tomb of Semele, the flame that Zeus’ thunderbolt left? 600. Cast on the ground your trembling bodies, Maenads, cast them down, for our lord, Zeus’ son, is coming against this palace, turning everything upside down. Enter Dionysus Dionysu 604. Barbarian women, have you fallen on the ground 605. o stricken with fear? You have, so it seems, felt Bacchus shaking the house of Pentheus. But get up and take courage, putting a stop to your trembling. Chorus Leader 608. Oh greatest light for us in our joyful revelry, how happy I am to see you—I who was alone and desolate before. Dionysu 6
10. Did you despair when I was sent to fall into Pentheus’ dark dungeon? Chorus Leader 6
12. How not? Who was my guardian, if you met with misfortune? But how were you freed, having met with an impious man? Dionysu 6
14. By myself I saved myself easily, without trouble. Chorus Leader 6
15. Did he not tie your hands in binding knots? Dionysu 6
16. In this too I mocked him, for, thinking to bind me, he neither touched nor handled me, but fed on hope. He found a bull by the stable where he took and shut me up, and threw shackles around its knees and hooves,
620. breathing out fury, dripping sweat from his body, gnashing his teeth in his lips. But I, being near, sitting quietly, looked on. Meanwhile, Bacchus came and shook the house and kindled a flame on his mother’s tomb. When Pentheus saw this, thinking that the house was burning,
625. he ran here and there, calling to the slaves to bring water, and every servant was at work, toiling in vain.Then he let this labor drop, as I had escaped, and snatching a dark sword rushed into the house. Then Bromius, so it seems to me—I speak my opinion— 630. created a phantom in the courtyard. Pentheus rushed at it headlong, stabbing at the shining air, as though slaughtering me. Besides this, Bacchus inflicted other damage on him: he knocked his house to the ground, and everything was shattered into pieces, while he saw my bitter chains. From fatigue, 635. dropping his sword, he is exhausted. For he, a man, dared to join battle with a god. Now I have quietly left the house and come to you, with no thought of Pentheus.But I think—at any rate I hear the tramping of feet inside—he will soon come to the front of the house. What will he say after this?
640. I shall easily bear him, even if he comes boasting greatly. For it is the part of a wise man to practice restrained good temper. Enter Pentheus Pentheu
642. I have suffered terrible things; the stranger, who was recently constrained in bonds, has escaped me. Ah! 6
45. Here is the man. What is this? How do you appear in front of my house, having come out? Dionysu
647. Stop, and put a stop to your anger. Pentheu
652. You reproach Dionysus for what is his glory. Pentheu 6
64. Having seen the holy Bacchae, who 665. goaded to madness have darted from this land with their fair feet, I have come to tell you and the city, lord, that they are doing terrible things, beyond marvel. I wish to hear whether I should tell you in free speech the situation there or whether I should repress my report,
677. The herds of grazing cattle were just climbing up the hill, at the time when the sun sends forth its rays, warming the earth. 680. I saw three companies of dancing women, one of which Autonoe led, the second your mother Agave, and the third Ino. All were asleep, their bodies relaxed, some resting their backs against pine foliage, 685. others laying their heads at random on the oak leaves, modestly, not as you say drunk with the goblet and the sound of the flute, hunting out Aphrodite through the woods in solitude.Your mother raised a cry, 690. tanding up in the midst of the Bacchae, to wake their bodies from sleep, when she heard the lowing of the horned cattle. And they, casting off refreshing sleep from their eyes, sprang upright, a marvel of orderliness to behold, old, young, and still unmarried virgins. 695. First they let their hair loose over their shoulders, and secured their fawn-skins, as many of them as had released the fastenings of their knots, girding the dappled hides with serpents licking their jaws. And some, holding in their arms a gazelle or wild 700. wolf-pup, gave them white milk, as many as had abandoned their new-born infants and had their breasts still swollen. They put on garlands of ivy, and oak, and flowering yew. One took her thyrsos and struck it against a rock, 705. from which a dewy stream of water sprang forth. Another let her thyrsos strike the ground, and there the god sent forth a fountain of wine. All who desired the white drink scratched the earth with the tips of their fingers and obtained streams of milk; 7
10. and a sweet flow of honey dripped from their ivy thyrsoi; so that, had you been present and seen this, you would have approached with prayers the god whom you now blame.We herdsmen and shepherds gathered in order to 7
15. debate with one another concerning what strange and amazing things they were doing. Some one, a wanderer about the city and practised in speaking, said to us all: You who inhabit the holy plains of the mountains, do you wish to hunt 720. Pentheus’ mother Agave out from the Bacchic revelry and do the king a favor? We thought he spoke well, and lay down in ambush, hiding ourselves in the foliage of bushes. They, at the appointed hour, began to wave the thyrsos in their revelries, 725. calling on Iacchus, the son of Zeus, Bromius, with united voice. The whole mountain revelled along with them and the beasts, and nothing was unmoved by their running. Agave happened to be leaping near me, and I sprang forth, wanting to snatch her, 730. abandoning the ambush where I had hidden myself. But she cried out: O my fleet hounds, we are hunted by these men; but follow me! follow armed with your thyrsoi in your hands! We fled and escaped 735. from being torn apart by the Bacchae, but they, with unarmed hands, sprang on the heifers browsing the grass. and you might see one rending asunder a fatted lowing calf, while others tore apart cows. 740. You might see ribs or cloven hooves tossed here and there; caught in the trees they dripped, dabbled in gore. Bulls who before were fierce, and showed their fury with their horns, stumbled to the ground, 7
45. dragged down by countless young hands. The garment of flesh was torn apart faster then you could blink your royal eyes. And like birds raised in their course, they proceeded along the level plains, which by the streams of the Asopu 750. produce the bountiful Theban crop. And falling like soldiers upon Hysiae and Erythrae, towns situated below the rock of Kithairon, they turned everything upside down. They were snatching children from their homes; 7
55. and whatever they put on their shoulders, whether bronze or iron, was not held on by bonds, nor did it fall to the ground. They carried fire on their locks, but it did not burn them. Some people in rage took up arms, being plundered by the Bacchae, 760. and the sight of this was terrible to behold, lord. For their pointed spears drew no blood, but the women, hurling the thyrsoi from their hands, kept wounding them and turned them to flight—women did this to men, not without the help of some god. 765. And they returned where they had come from, to the very fountains which the god had sent forth for them, and washed off the blood, and snakes cleaned the drops from the women’s cheeks with their tongues.Receive this god then, whoever he is, 770. into this city, master. For he is great in other respects, and they say this too of him, as I hear, that he gives to mortals the vine that puts an end to grief. Without wine there is no longer Aphrodite or any other pleasant thing for men. Chorus Leader
777. I fear to speak freely to the king, but I will speak nevertheless: Dionysus is inferior to none of the gods. Pentheu
795. than kick against his spurs in anger, a mortal against a god. Pentheu 8
10. Ah! Do you wish to see them sitting together in the mountains? Pentheu 82
1. Put linen clothes on your body then. Pentheu
825. Dionysus taught me these things fully. Pentheu
827. I will go inside and dress you. Pentheu 828. In what clothing? Female? But shame holds me back. Dionysu 829. Are you no longer eager to view the maenads? Pentheu 830. What clothing do you bid me to put on my body? Dionysu 83
1. I will spread out hair at length on your head. Pentheu 832. What is the second part of my outfit? Dionysu 833. A robe down to your feet. And you will wear a headband. Pentheu 834. And what else will you add to this for me? Dionysu 835. A thyrsos in your hand, and a dappled fawn-skin. Pentheu 836. I could not put on a woman’s dress. Dionysu 837. But you will shed blood if you join battle with the Bacchae. Pentheu 838. True. We must go first and spy. Dionysu
842. Anything is better than to be mocked by the Bacchae. We two will go into the house . . . and I will consider what seems best. Dionysu 844. It will be so; in any case I am ready. Pentheu 8
45. I will go in. For either I will go bearing arms, or I will obey your counsels. Dionysu
859. women’s guise after making such terrible threats in the past. But now I will go to fit on Pentheus the dress he will wear to the house of Hades, slaughtered by his mother’s hands. He will recognize the son of Zeus, 860. Dionysus, who is in fact a god, the most terrible and yet most mild to men. Choru 9
18. Oh look! I think I see two suns, and twin Thebes , the seven-gated city. 920. And you seem to lead me, being like a bull and horns seem to grow on your head. But were you ever before a beast? For you have certainly now become a bull. Dionysu 923. The god accompanies us, now at truce with us, though formerly not propitious. Now you see what you should see. Pentheu 925. How do I look? Don’t I have the posture of Ino, or of my mother Agave? Dionysu 927. Looking at you I think I see them. But this lock of your hair has come out of place, not the way I arranged it under your headband. Pentheu 930. I displaced it indoors, shaking my head forwards and backwards and practising my Bacchic revelry. Dionysu 932. But I who ought to wait on you will re-arrange it. Hold up your head. Pentheu 933. Here, you arrange it; for I depend on you, indeed. Dionysu 935. Your girdle has come loose, and the pleats of your gown do not extend regularly down around your ankles. Pentheu 937. At least on my right leg, I believe they don’t. But on this side the robe sits well around the back of my leg. Dionysu 939. You will surely consider me the best of your friends, 940. when contrary to your expectation you see the Bacchae acting modestly. Pentheu 94
1. But shall I be more like a maenad holding the thyrsos in my right hand, or in my left? Dionysu 943. You must hold it in your right hand and raise your right foot in unison with it. I praise you for having changed your mind. Pentheu 9
45. Could I carry on my shoulders the glens of Kithairon, Bacchae and all? Dionysu 947. You could if you were willing. The state of mind you had before was unsound, but now you think as you ought. Pentheu
956. You will hide yourself as you should be hidden, coming as a crafty spy on the Maenads. Pentheu
969. In the arms of your mother. Pentheu
976. to a great contest, and Bromius and I will be the victors. The rest the matter itself will show. Choru
978. Go to the mountain, go, fleet hounds of Madness, where the daughters of Kadmos hold their company, and drive them raving
986. Who is this seeker of the mountain-going Kadmeans who has come to the mountain, to the mountain, Bacchae? Who bore him? For he was not born from a woman’s blood, but is the offspring of some lione
992. or of Libyan Gorgons. Let manifest justice go forth, let it go with sword in hand, slaying through the throat 997. Whoever with wicked mind and unjust rage regarding your rites, Bacchus, and those of your mother, comes with raving heart
1006. I do not envy wisdom, but rejoice in hunting it. But other things are great and manifest. Oh, for life to flow towards the good, to be pure and pious day and night, and to honor the gods,
10
10. banishing customs that are outside of justice.Let manifest justice go forth, let it go with sword in hand, slaying through the throat
10
15. this godless, lawless, unjust, earth-born offspring of Echion. Choru
10
17. Appear as a bull or many-headed serpent or raging lion to see.
1020. Go, Bacchus, with smiling face throw a deadly noose around the hunter of the Bacchae as he falls beneath the flock of Maenads. Second Messenger
1025. house of the Sidonian old man who once sowed in the ground the earth-born harvest of the serpent Ophis, how I groan for you, though I am a slave, but still the masters’ affairs are a concern to good servants . This line is most likely interpolated from Eur. Med. 54 . Chorus Leader
1029. What is it? Do you bring some news from the Bacchae? Messenger
1030. Pentheus, the child of Echion, is dead. sung Chorus Leader
103
1. Lord Bacchus, truly you appear to be a great god. Messenger
1037. Dionysus, Dionysus, not Thebes , holds my allegiance. Messenger
1043. When we left the dwellings of the Theban land and crossed the streams of Asopus,
10
45. we began to ascend the heights of Kithairon, Pentheus and I—for I was following my master—and the stranger who was our guide to the sight. First we sat in a grassy vale,
1050. keeping our feet and voices quiet, so that we might see them without being seen. There was a little valley surounded by precipices, irrigated with streams, shaded by pine trees, where the Maenads were sitting, their hands busy with delightful labors. Some of them were crowning again
10
55. the worn thyrsos, making it leafy with ivy, while some, like colts freed from the painted yoke, were singing a Bacchic melody to one another. And the unhappy Pentheus said, not seeing the crowd of women: Stranger,
1060. from where we are standing I cannot see these false Maenads. But on the hill, ascending a lofty pine, I might view properly the shameful acts of the Maenads. And then I saw the stranger perform a marvelous deed. For seizing hold of the lofty top-most branch of the pine tree,
1065. he pulled it down, pulled it, pulled it to the dark earth. It was bent just as a bow or a curved wheel, when it is marked out by a compass, describes a circular course The sense of the text here is not clear. The translation (which follows Dodds) assumes that the curved wheel is not a hollow circle connected to the hub by spokes, but a single piece of wood which has been cut into the shape of a circle. In the action described, a peg ( τόρνος ) is fixed into the center of the word-section. A string with a piece of chalk on one end is then attached to the peg, and the chalk, held tight against the string, is able to mark out an even circle. The bending of the tree thus resembles the circular path taken by the chalk. : in this way the stranger drew the mountain bough with his hands and bent it to the earth, doing no mortal’s deed.
1070. He sat Pentheus down on the pine branch, and let it go upright through his hands steadily, taking care not to shake him off. The pine stood firmly upright into the sky, with my master seated on its back.
1075. He was seen by the Maenads more than he saw them, for sitting on high he was all but apparent, and the stranger was no longer anywhere to be seen, when a voice, Dionysus as I guess, cried out from the air: Young women,
1080. I bring the one who has made you and me and my rites a laughing-stock. Now punish him! And as he said this a light of holy fire was placed between heaven and earth. The air became quiet and the woody glen
1085. kept its leaves silent, nor would you have heard the sounds of animals. But they, not having heard the sound clearly, stood upright and looked all around. He repeated his order, and when the daughters of Kadmos recognized the clear command of Bacchus,
1090. they rushed forth, swift as a dove, running with eager speed of feet, his mother Agave, and her sisters, and all the Bacchae. They leapt through the torrent-streaming valley and mountain cliffs, frantic with the inspiration of the god.
1095. When they saw my master sitting in the pine, first they climbed a rock towering opposite the tree and began to hurl at him boulders violently thrown. Some aimed with pine branches and other women hurled their thyrsoi through the air
1
100. at Pentheus, a sad target indeed. But they did not reach him, for the wretched man, caught with no way out, sat at a height too great for their eagerness. Finally like lightning they smashed oak branches and began to tear up the roots of the tree with ironless levers.
1
105. When they did not succeed in their toils, Agave said: Come, standing round in a circle, each seize a branch, Maenads, so that we may catch the beast who has climbed aloft, and so that he does not make public the secret dances of the god. They applied countless hand
1
1
10. to the pine and dragged it up from the earth. Pentheus fell crashing to the ground from his lofty seat, wailing greatly: for he knew he was in terrible trouble. His mother, as priestess, began the slaughter,
1
1
15. and fell upon him. He threw the headband from his head so that the wretched Agave might recognize and not kill him. Touching her cheek, he said: It is I, mother, your son, Pentheus, whom you bore in the house of Echion.
1
120. Pity me, mother, and do not kill me, your child, for my sins. But she, foaming at the mouth and twisting her eyes all about, not thinking as she ought, was possessed by Bacchus, and he did not persuade her.
1
125. Seizing his left arm at the elbow and propping her foot against the unfortunate man’s side, she tore out his shoulder, not by her own strength, but the god gave facility to her hands. Ino began to work on the other side,
1
130. tearing his flesh, while Autonoe and the whole crowd of the Bacchae pressed on. All were making noise together, he groaning as much as he had life left in him, while they shouted in victory. One of them bore his arm, another a foot, boot and all. His ribs were stripped bare
1
135. from their tearings. The whole band, hands bloodied, were playing a game of catch with Pentheus’ flesh.His body lies in different places, part under the rugged rocks, part in the deep foliage of the woods, not easy to be sought. His miserable head,
1
140. which his mother happened to take in her hands, she fixed on the end of a thyrsos and carries through the midst of Kithairon like that of a savage lion, leaving her sisters among the Maenads’ dances. She is coming inside these walls, preening herself
1
1
45. on the ill-fated prey, calling Bacchus her fellow hunter, her accomplice in the chase, the glorious victor—in whose service she wins a triumph of tears.And as for me, I will depart out of the way of this calamity before Agave reaches the house.
1
150. Soundness of mind and reverence for the affairs of the gods is best; and this, I think, is the wisest possession for those mortals who adopt it. Choru
1
185. The bull is young; his cheek is just growing downy under his soft-haired crest. Choru
1202. You who dwell in this fair-towered city of the Theban land, come to see this prey which we the daughters of Kadmos hunted down,
1205. not with thonged Thessalian javelins, or with nets, but with the fingers of our white arms. And then should huntsmen boast and use in vain the work of spear-makers? But we caught and
12
10. tore apart the limbs of this beast with our very own hands. Where is my old father? Let him approach. And where is my son Pentheus? Let him take a ladder and raise its steps against the house so that he can fasten to the triglyphs thi
12
15. lion’s head which I have captured and brought here. Enter Kadmos and his servants, carrying the remains of Pentheus’ body Kadmo
1233. Father, you may make a great boast, that you have born daughters the best by far of all
1235. mortals. I mean all of us, but myself especially, who have left my shuttle at the loom and gone on to greater things, to catch wild animals with my two hands. And having taken him, I carry these spoils of honor in my arms, as you see,
1240. o that they may hang from your house. You father, receive them in your hands. Preening yourself in my catch, call your friends to a feast. For you are blessed, blessed, now that we have performed these deeds. Kadmo
12
55. together with the young men of Thebes . But all he can do is fight with the gods. You must admonish him, father. Who will call him here to my sight, so that he may see how lucky I am? Kadmo
12
64. First cast your eye up to this sky. Agave
1265. All right; why do you tell me to look at it? Kadmo
1266. Is it still the same, or does it appear to have changed? Agave
1267. It is brighter than before and more translucent. Kadmo
1
268. Is your soul still quivering? Agave
1269. I don’t understand your words. I have become somehow
1270. obered, changing from my former state of mind. Kadmo
127
1. Can you hear and respond clearly? Agave
1272. Yes, for I forget what we said before, father. Kadmo
1273. To whose house did you come in marriage? Agave
1274. You gave me, as they say, to Echion, the sown man. Kadmo
1275. What son did you bear to your husband in the house? Agave
1276. Pentheus, from my union with his father. Kadmo
1277. Whose head do you hold in your hands? Agave
1278. A lion’s, as they who hunted him down said. Kadmo
1279. Examine it correctly then; it takes but little effort to see. Agave
1280. Ah! What do I see? What is this that I carry in my hands? Kadmo
1297. Being insulted with insolence, for you did not consider him a god. Agave
1330. . . . changing your form, you will become a dragon, and your wife, Harmonia, Ares’ daughter, whom you though mortal held in marriage, will be turned into a beast, and will receive in exchange the form of a serpent. And as the oracle of Zeus says, you will drive along with your wife a chariot of heifers, ruling over barbarians.
134
1. That is what I, Dionysus, born not from a mortal father, but from Zeus, say. And if you had known how to be wise when you did not wish to be, you would have acquired Zeus’ son as an ally, and would now be happy. Kadmo
13
45. You have learned it too late; you did not know it when you should have. Kadmo
1346. Now we know, but you go too far against us. Dionysu
1349. My father Zeus approved this long ago. Agave '. None |
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27. Euripides, Hippolytus, 145-147, 953 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aelius Dionysus • Dionysus • Dionysus, as “releaser” • women and Dionysus • wool, worked for Athena by parthenoi and Dionysus
Found in books: Faraone (1999) 47; Graf and Johnston (2007) 145; Parker (2005) 325; Peels (2016) 238
145. †σὺ δ'† ἀμφὶ τὰν πολύθη-"146. ρον Δίκτυνναν ἀμπλακίαις 147. ἀνίερος ἀθύτων πελάνων τρύχῃ;' "
953. σίτοις καπήλευ' ̓Ορφέα τ' ἄνακτ' ἔχων" "'. None | 145. Or maybe thou hast sinned against Dictynna, huntress-queen, and art wasting for thy guilt in sacrifice unoffered. For she doth range o’er lakes’ expanse and past the bounds of earth'146. Or maybe thou hast sinned against Dictynna, huntress-queen, and art wasting for thy guilt in sacrifice unoffered. For she doth range o’er lakes’ expanse and past the bounds of earth
953. Thy boasts will never persuade me to be guilty of attributing ignorance to gods. Go then, vaunt thyself, and drive1 Hippolytus is here taunted with being an exponent of the Orphic mysteries. Apparently Orpheus, like Pythagoras, taught the necessity of total abstinence from animal food. thy petty trade in viands formed of lifeless food; take Orpheus for thy chief and go a-revelling, with all honour for the vapourings of many a written scroll, '. None |
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28. Euripides, Ion, 714-718 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Apollo, Dionysus, association with • Bacchus, Bacchius • Dionysos • Dionysos, Dionysos Bacchas • Dionysos, Dionysos Baccheios • Dionysos, Dionysos Baccheus • Dionysos, Dionysos Bacchios • Dionysos, Dionysos Bacchos • Dionysos, Dionysos Bassareus/Bassaros • Dionysos, Dionysos Bromios • Dionysos, Dionysos Elelichthon • Dionysos, Dionysos Laphystios • Dionysos, Dionysos Liknites • Dionysos, Dionysos Sabos • Dionysos, Dionysos komastes κωμαστής • Dionysos, Dionysos mystes • Dionysos, Dionysos narthekophoros • Dionysos, Dionysos nyktipolos • Dionysos, Dionysos thiasotes • Dionysos, Gift • Dionysos, arrival • Dionysos, epiphany • Dionysos,miracles • bacchus, βάκχος • death associated with Dionysos and Dionysian cult or myth • mysteries, mystery cults, Bacchic, Dionysiac
Found in books: Bernabe et al (2013) 41, 48, 63, 110, 175, 273, 291; Pucci (2016) 157
714. ἰὼ δειράδες Παρνασοῦ πέτρας'715. ἔχουσαι σκόπελον οὐράνιόν θ' ἕδραν," '716. ἵνα Βάκχιος ἀμφιπύρους ἀνέχων πεύκας 717. λαιψηρὰ πηδᾷ νυκτιπόλοις ἅμα σὺν Βάκχαις,' '". None | 714. Ho! ye peaks of Parnassu'715. that rear your rocky heads to heaven, where Bacchus with uplifted torch of blazing pine bounds nimbly amid his bacchanals, that range by night! Never to my city come this boy! '. None |
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29. Euripides, Iphigenia At Aulis, 948-954 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Dionysus • Dionysus, oaths invoking • Dionysus, oaths sworn by
Found in books: Meister (2019) 152; Sommerstein and Torrance (2014) 324
| 948. I a thing of nothing, and Menelaus counting for a man! No son of Peleus I, but the issue of a vengeful fiend, if my name shall Reading φονεύσει with Schäfer. serve your husband for the murder. No! by Nereus, who begot my mother Thetis, in his home amid the flowing waves,'949. I a thing of nothing, and Menelaus counting for a man! No son of Peleus I, but the issue of a vengeful fiend, if my name shall Reading φονεύσει with Schäfer. serve your husband for the murder. No! by Nereus, who begot my mother Thetis, in his home amid the flowing waves, 950. never shall king Agamemnon touch your daughter, no! not even to the laying of a finger-tip upon her robe; or Sipylus A mountain in Lycia , near which was shown the grave of Tantalus, the ancestor of the Atridae; the town of the same name was swallowed up in very early times by an earthquake. , that frontier town of barbarism, the cradle of those chieftains’ line, will be henceforth a city indeed, while Phthia ’s name will nowhere find mention. '. None |
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30. Euripides, Phoenician Women, 685-686, 784-785 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Ares, Dionysus and • Dionysos • Dionysos, Dionysos Bacchios • Dionysos, Dionysos Bromios • Dionysos, Dionysos Dithyrambos • Dionysos, Dionysos Epaphios/Epaphian • Dionysos, Dionysos Euios • Dionysos, Dionysos Lenaios/Lenaeus • Dionysos, Dionysos Liberator • Dionysos, Dionysos Liknites • Dionysos, Dionysos Lyaios • Dionysos, Dionysos Lyseus • Dionysos, Dionysos Lysios • Dionysos, Dionysos Nyktelios • Dionysos, Dionysos Thriambos • Dionysos, Dionysos choragos/choreutas/philochoreutas • Dionysos, Dionysos eriboas • Dionysos, Dionysos eribremetas • Dionysos, Dionysos eribromos • Dionysos, Dionysos omadios • Dionysos, Dionysos omestes • Dionysos, arrival • Dionysos, nurse of • Dionysus, Ares and • Dionysus, Hermes and • Dionysus, masks of • Hermes, Dionysus and • Parthenon, east frieze, Dionysus on • Zeus as father of Dionysus • death associated with Dionysos and Dionysian cult or myth • masks, of Dionysus
Found in books: Bernabe et al (2013) 47, 376, 431; Pucci (2016) 149; Simon (2021) 292
685. Δαμάτηρ θεά,'686. πάντων ἄνασσα, πάντων δὲ Γᾶ τροφός,' "
784. ὦ πολύμοχθος ̓́Αρης, τί ποθ' αἵματι" '785. καὶ θανάτῳ κατέχῃ Βρομίου παράμουσος ἑορταῖς; '. None | 685. goddess Demeter the queen of all, Earth the nurse of all, won it for themselves; send to the help of this land those torch-bearing goddesses; for to gods all things are easy. Eteocles to an attendant'686. goddess Demeter the queen of all, Earth the nurse of all, won it for themselves; send to the help of this land those torch-bearing goddesses; for to gods all things are easy. Eteocles to an attendant
784. O Ares, god of much suffering! Why, why are you possessed by a love of blood and 785. death, out of harmony with the festivals of Bromius? Not for young girls crowned in the lovely dance do you toss your curls, singing to the flute’s breath a song to charm the dancers’ feet; no, with warriors clad in armor you inspire the Argive army with a lust '. None |
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31. Herodotus, Histories, 1.44, 2.29, 2.38, 2.40-2.45, 2.47-2.49, 2.52-2.54, 2.59, 2.81-2.82, 2.123, 2.144-2.146, 2.156, 2.171, 3.8, 3.97, 4.36, 4.76-4.80, 5.7, 5.67, 6.137, 9.34 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Artemis, Dionysus and • Athens, Dionysus and Dionysian festivals in • Bacchic, bacchios, baccheios βάκχιος, βακχεῖος • Bacchus, Bacchius • Bacchus/Dionysus • Boeotia, Dionysus and • Dionysos • Dionysos (Bacchus, god) • Dionysos, Dionysos Axie taure • Dionysos, Dionysos Bacchas • Dionysos, Dionysos Baccheios • Dionysos, Dionysos Baccheus • Dionysos, Dionysos Bacchios • Dionysos, Dionysos Bacchos • Dionysos, Dionysos Bassareus/Bassaros • Dionysos, Dionysos Bromios • Dionysos, Dionysos Elelichthon • Dionysos, Dionysos Epaphios/Epaphian • Dionysos, Dionysos Lenaios/Lenaeus • Dionysos, Dionysos as bull • Dionysos, Dionysos eribromos • Dionysos, Dionysos mainomenos • Dionysos, Dionysos omadios • Dionysos, Eiraphiotes • Dionysos, Eleuthereus • Dionysos, Gift • Dionysos, Melpomenos • Dionysos, arrival • Dionysos, birth • Dionysos, epiphany • Dionysos,rebirth • Dionysos/Dionysus • Dionysus • Dionysus (Bacchus) • Dionysus (god and cult) • Dionysus, Artemis and • Dionysus, Hera and • Dionysus, alien qualities of • Dionysus, as vegetation deity • Dionysus, birth (and rebirth) of • Dionysus, cult and rites • Dionysus, dismemberment and death of • Dionysus, ecstasy/ enthusiasm/madness, association with • Dionysus, heart • Dionysus, maenads and • Dionysus, of Borysthenes • Dionysus, of Ethiopia • Dionysus, of Scythia • Dionysus, origins and development • Dionysus, wine, as god of • Dionysus, youth, portrayal as • Dionysus,birth • Festivals, of Dionysus • Hera, Dionysus and • Hittite deities, Dionysus and • Homer, Dionysus and • Leotykhidas, Lerna, Demeter and Dionysos at • Proitids, and Dionysos • Thrace, Dionysus associated with • bacchus, βάκχος • cults, of Dionysus • death associated with Dionysos and Dionysian cult or myth • death of Dionysus • ecstasy/enthusiasm/madness, association of Dionysus with • enthusiasm/ecstasy/madness, association of Dionysus with • madness/ecstasy/enthusiasm, association of Dionysus with • mysteries, mystery cults, Bacchic, Dionysiac • vegetation deities, Dionysus as • wine, Dionysus as god of
Found in books: Belayche and Massa (2021) 14, 44; Bernabe et al (2013) 46, 49, 134, 148, 154, 252, 253, 261, 273, 352, 422, 423, 426, 563; Bierl (2017) 211; Bremmer (2008) 145; Bricault and Bonnet (2013) 70, 142; Eidinow and Kindt (2015) 13, 151, 372; Eisenfeld (2022) 161; Graf and Johnston (2007) 76; Gygax (2016) 103; Hitch (2017) 261; Humphreys (2018) 659; Kowalzig (2007) 150, 169, 170, 277; Marek (2019) 106; Martin (2009) 110; Mikalson (2003) 146, 173, 175, 178, 180, 183, 184, 185, 236; Panoussi(2019) 42; Papadodima (2022) 22, 23; Pirenne-Delforge and Pironti (2022) 266; Simon (2021) 41, 166, 318, 322; Stavrianopoulou (2013) 124; Torok (2014) 37; Zanker (1996) 19; de Jáuregui (2010) 51, 66, 161, 162, 167; de Jáuregui et al. (2011) 128; Álvarez (2019) 135
1.44. ὁ δὲ Κροῖσος τῳ θανάτῳ τοῦ παιδὸς συντεταραγμένος μᾶλλον τι ἐδεινολογέετο ὅτι μιν ἀπέκτεινε τὸν αὐτὸς φόνου ἐκάθηρε· περιημεκτέων δὲ τῇ συμφορῇ δεινῶς ἐκάλεε μὲν Δία καθάρσιον μαρτυρόμενος τὰ ὑπὸ τοῦ ξείνου πεπονθὼς εἴη ἐκάλεε δὲ ἐπίστιόν τε καὶ ἑταιρήιον, τὸν αὐτὸν τοῦτον ὀνομάζων θεόν, τὸν μὲν ἐπίστιον καλέων, διότι δὴ οἰκίοισι ὑποδεξάμενος τὸν ξεῖνον φονέα τοῦ παιδὸς ἐλάνθανε βόσκων, τὸν δὲ ἑταιρήιον, ὡς φύλακα συμπέμψας αὐτὸν εὑρήκοι πολεμιώτατον.
2.29. ἄλλου δὲ οὐδενὸς οὐδὲν ἐδυνάμην πυθέσθαι. ἀλλὰ τοσόνδε μὲν ἄλλο ἐπὶ μακρότατον ἐπυθόμην, μέχρι μὲν Ἐλεφαντίνης πόλιος αὐτόπτης ἐλθών, τὸ δὲ ἀπὸ τούτου ἀκοῇ ἤδη ἱστορέων. ἀπὸ Ἐλεφαντίνης πόλιος ἄνω ἰόντι ἄναντες ἐστὶ χωρίον· ταύτῃ ὦν δεῖ τὸ πλοῖον διαδήσαντας ἀμφοτέρωθεν κατά περ βοῦν πορεύεσθαι· ἢν δὲ ἀπορραγῇ τὸ πλοῖον οἴχεται φερόμενον ὑπὸ ἰσχύος τοῦ ῥόου. τὸ δὲ χωρίον τοῦτο ἐστὶ ἐπʼ ἡμέρας τέσσερας πλόος, σκολιὸς δὲ ταύτῃ κατά περ ὁ Μαίανδρος ἐστὶ ὁ Νεῖλος· σχοῖνοι δὲ δυώδεκα εἰσὶ οὗτοι τοὺς δεῖ τούτῳ τῷ τρόπῳ διεκπλῶσαι. καὶ ἔπειτα ἀπίξεαι ἐς πεδίον λεῖον, ἐν τῷ νῆσον περιρρέει ὁ Νεῖλος· Ταχομψὼ οὔνομα αὐτῇ ἐστι. οἰκέουσι δὲ τὰ ἀπὸ Ἐλεφαντίνης ἄνω Αἰθίοπες ἤδη καὶ τῆς νήσου τὸ ἥμισυ, τὸ δὲ ἥμισυ Αἰγύπτιοι. ἔχεται δὲ τῆς νήσου λίμνην μεγάλη, τὴν πέριξ νομάδες Αἰθίοπες νέμονται· τὴν διεκπλώσας ἐς τοῦ Νείλου τὸ ῥέεθρον ἥξεις, τὸ ἐς τὴν λίμνην ταύτην ἐκδιδοῖ. καὶ ἔπειτα ἀποβὰς παρὰ τὸν ποταμὸν ὁδοιπορίην ποιήσεαι ἡμερέων τεσσεράκοντα· σκόπελοί τε γὰρ ἐν τῷ Νείλῳ ὀξέες ἀνέχουσι καὶ χοιράδες πολλαί εἰσι, διʼ ὧν οὐκ οἷά τε ἐστὶ πλέειν. διεξελθὼν δὲ ἐν τῇσι τεσσεράκοντα ἡμέρῃσι τοῦτο τὸ χωρίον, αὖτις ἐς ἕτερον πλοῖον ἐσβὰς δυώδεκα ἡμέρας πλεύσεαι, καὶ ἔπειτα ἥξεις ἐς πόλιν μεγάλην τῇ οὔνομα ἐστὶ Μερόη· λέγεται δὲ αὕτη ἡ πόλις εἶναι μητρόπολις τῶν ἄλλων Αἰθιόπων. οἱ δʼ ἐν ταύτῃ Δία θεῶν καὶ Διόνυσον μούνους σέβονται, τούτους τε μεγάλως τιμῶσι, καί σφι μαντήιον Διὸς κατέστηκε· στρατεύονται δὲ ἐπεάν σφεας ὁ θεὸς οὗτος κελεύῃ διὰ θεσπισμάτων, καὶ τῇ ἂν κελεύῃ, ἐκεῖσε.
2.38. τοὺς δὲ βοῦς τοὺς ἔρσενας τοῦ Ἐπάφου εἶναι νομίζουσι, καὶ τούτου εἵνεκα δοκιμάζουσι αὐτοὺς ὧδε· τρίχα ἢν καὶ μίαν ἴδηται ἐπεοῦσαν μέλαιναν, οὐ καθαρὸν εἶναι νομίζει. δίζηται δὲ ταῦτα ἐπὶ τούτῳ τεταγμένος τῶν τις ἱρέων καὶ ὀρθοῦ ἑστεῶτος τοῦ κτήνεος καὶ ὑπτίου, καὶ τὴν γλῶσσαν ἐξειρύσας, εἰ καθαρὴ τῶν προκειμένων σημηίων, τὰ ἐγὼ ἐν ἄλλῳ λόγῳ ἐρέω· κατορᾷ δὲ καὶ τὰς τρίχας τῆς οὐρῆς εἰ κατὰ φύσιν ἔχει πεφυκυίας. ἢν δὲ τούτων πάντων ᾖ καθαρός, σημαίνεται βύβλῳ περὶ τὰ κέρεα εἱλίσσων καὶ ἔπειτα γῆν σημαντρίδα ἐπιπλάσας ἐπιβάλλει τὸν δακτύλιον, καὶ οὕτω ἀπάγουσι. ἀσήμαντον δὲ θύσαντι θάνατος ἡ ζημίη ἐπικέεται. δοκιμάζεται μέν νυν τὸ κτῆνος τρόπῳ τοιῷδε, θυσίη δέ σφι ἥδε κατέστηκε.
2.40. ἡ δὲ δὴ ἐξαίρεσις τῶν ἱρῶν καὶ ἡ καῦσις ἄλλη περὶ ἄλλο ἱρόν σφι κατέστηκε· τὴν δʼ ὦν μεγίστην τε δαίμονα ἥγηνται εἶναι καὶ μεγίστην οἱ ὁρτὴν ἀνάγουσι, ταύτην ἔρχομαι ἐρέων ἐπεὰν ἀποδείρωσι τὸν βοῦν, κατευξάμενοι κοιλίην μὲν κείνην πᾶσαν ἐξ ὦν εἷλον, σπλάγχνά δὲ αὐτοῦ λείπουσι ἐν τῷ σώματι καὶ τὴν πιμελήν, σκέλεα δὲ ἀποτάμνουσι καὶ τὴν ὀσφὺν ἄκρην καὶ τοὺς ὤμους τε καὶ τὸν τράχηλον. ταῦτα δὲ ποιήσαντες τὸ ἄλλο σῶμα τοῦ βοὸς πιμπλᾶσι ἄρτων καθαρῶν καὶ μέλιτος καὶ ἀσταφίδος καὶ σύκων καὶ λιβανωτοῦ καὶ σμύρνης καὶ τῶν ἄλλων θυωμάτων, πλήσαντες δὲ τούτων καταγίζουσι, ἔλαιον ἄφθονον καταχέοντες· προνηστεύσαντες δὲ θύουσι, καιομένων δὲ τῶν ἱρῶν τύπτονται πάντες, ἐπεὰν δὲ ἀποτύψωνται, δαῖτα προτίθενται τὰ ἐλίποντο τῶν ἱρῶν. 2.41. τοὺς μέν νυν καθαροὺς βοῦς τοὺς ἔρσενας καὶ τοὺς μόσχους οἱ πάντες Αἰγύπτιοι θύουσι, τὰς δὲ θηλέας οὔ σφι ἔξεστι θύειν, ἀλλὰ ἱραί εἰσι τῆς Ἴσιος· τὸ γὰρ τῆς Ἴσιος ἄγαλμα ἐὸν γυναικήιον βούκερων ἐστὶ κατά περ Ἕλληνες τὴν Ἰοῦν γράφουσι, καὶ τὰς βοῦς τὰς θηλέας Αἰγύπτιοι πάντες ὁμοίως σέβονται προβάτων πάντων μάλιστα μακρῷ. τῶν εἵνεκα οὔτε ἀνὴρ Αἰγύπτιος οὔτε γυνὴ ἄνδρα Ἕλληνα φιλήσειε ἂν τῷ στόματι, οὐδὲ μαχαίρῃ ἀνδρὸς Ἕλληνος χρήσεται οὐδὲ ὀβελοῖσι οὐδὲ λέβητι, οὐδὲ κρέως καθαροῦ βοὸς διατετμημένου Ἑλληνικῇ μαχαίρῃ γεύσεται. θάπτουσι δὲ τοὺς ἀποθνήσκοντας βοῦς τρόπον τόνδε· τὰς μὲν θηλέας ἐς τὸν ποταμὸν ἀπιεῖσι, τοὺς δὲ ἔρσενας κατορύσσουσι ἕκαστοι ἐν τοῖσι προαστείοισι, τὸ κέρας τὸ ἕτερον ἢ καὶ ἀμφότερα ὑπερέχοντα σημηίου εἵνεκεν· ἐπεὰν δὲ σαπῇ καὶ προσίῃ ὁ τεταγμένος χρόνος, ἀπικνέεται ἐς ἑκάστην πόλιν βᾶρις ἐκ τῆς Προσωπίτιδος καλευμένης νήσου. ἣ δʼ ἔστι μὲν ἐν τῷ Δέλτα, περίμετρον δὲ αὐτῆς εἰσὶ σχοῖνοι ἐννέα. ἐν ταύτῃ ὦ τῇ Προσωπίτιδι νήσῳ ἔνεισι μὲν καὶ ἄλλαι πόλιες συχναί, ἐκ τῆς δὲ αἱ βάριες παραγίνονται ἀναιρησόμεναι τὰ ὀστέα τῶν βοῶν, οὔνομα τῇ πόλι Ἀτάρβηχις, ἐν δʼ αὐτῇ Ἀφροδίτης ἱρὸν ἅγιον ἵδρυται. ἐκ ταύτης τῆς πόλιος πλανῶνται πολλοὶ ἄλλοι ἐς ἄλλας πόλις, ἀνορύξαντες δὲ τὰ ὀστέα ἀπάγουσι καὶ θάπτουσι ἐς ἕνα χῶρον πάντες. κατὰ ταὐτὰ δὲ τοῖσι βουσὶ καὶ τἆλλα κτήνεα θάπτουσι ἀποθνήσκοντα· καὶ γὰρ περὶ ταῦτα οὕτω σφι νενομοθέτηται· κτείνουσι γὰρ δὴ οὐδὲ ταῦτα. 2.42. ὅσοι μὲν δὴ Διὸς Θηβαιέος ἵδρυνται ἱρὸν ἤ νομοῦ τοῦ Θηβαίου εἰσί, οὗτοι μέν νυν πάντες ὀίων ἀπεχόμενοι αἶγας θύουσι. θεοὺς γὰρ δὴ οὐ τοὺς αὐτοὺς ἅπαντες ὁμοίως Αἰγύπτιοι σέβονται, πλὴν Ἴσιός τε καὶ Ὀσίριος, τὸν δὴ Διόνυσον εἶναι λέγουσι· τούτους δὲ ὁμοίως ἅπαντες σέβονται. ὅσοι δὲ τοῦ Μένδητος ἔκτηνται ἱρὸν ἢ νομοῦ τοῦ Μενδησίου εἰσί, οὗτοι δὲ αἰγῶν ἀπεχόμενοι ὄις θύουσι. Θηβαῖοι μέν νυν καὶ ὅσοι διὰ τούτους ὀίων ἀπέχονται, διὰ τάδε λέγουσι τὸν νόμον τόνδε σφίσι τεθῆναι. Ἡρακλέα θελῆσαι πάντως ἰδέσθαι τὸν Δία, καὶ τὸν οὐκ ἐθέλειν ὀφθῆναι ὑπʼ αὐτοῦ· τέλος δέ, ἐπείτε λιπαρέειν τὸν Ἡρακλέα, τάδε τὸν Δία μηχανήσασθαι· κριὸν ἐκδείραντα προσχέσθαι τε τὴν κεφαλὴν ἀποταμόντα τοῦ κριοῦ καὶ ἐνδύντα τὸ νάκος οὕτω οἱ ἑωυτὸν ἐπιδέξαι. ἀπὸ τούτου κριοπρόσωπον τοῦ Διὸς τὤγαλμα ποιεῦσι Αἰγύπτιοι, ἀπὸ δὲ Αἰγυπτίων Ἀμμώνιοι, ἐόντες Αἰγυπτίων τε καὶ Αἰθιόπων ἄποικοι καὶ φωνὴν μεταξὺ ἀμφοτέρων νομίζοντες. δοκέειν δέ μοι, καὶ τὸ οὔνομα Ἀμμώνιοι ἀπὸ τοῦδε σφίσι τὴν ἐπωνυμίην ἐποιήσαντο· Ἀμοῦν γὰρ Αἰγύπτιοι καλέουσι τὸν Δία. τοὺς δὲ κριοὺς οὐ θύουσι Θηβαῖοι, ἀλλʼ εἰσί σφι ἱροὶ διὰ τοῦτο. μιῇ δὲ ἡμέρῃ τοῦ ἐνιαυτοῦ, ἐν ὁρτῇ τοῦ Διός, κριὸν ἕνα κατακόψαντες καὶ ἀποδείραντες κατὰ τὠυτὸ ἐνδύουσι τὤγαλμα τοῦ Διός, καὶ ἔπειτα ἄλλο ἄγαλμα Ἡρακλέος προσάγουσι πρὸς αὐτό. ταῦτα δὲ ποιήσαντες τύπτονται οἱ περὶ τὸ ἱρὸν ἅπαντες τὸν κριὸν καὶ ἔπειτα ἐν ἱρῇ θήκῃ θάπτουσι αὐτόν. 2.43. Ἡρακλέος δὲ πέρι τόνδε τὸν λόγον ἤκουσα, ὅτι εἴη τῶν δυώδεκα θεῶν· τοῦ ἑτέρου δὲ πέρι Ἡρακλέος, τὸν Ἕλληνες οἴδασι, οὐδαμῇ Αἰγύπτου ἐδυνάσθην ἀκοῦσαι. καὶ μὴν ὅτι γε οὐ παρʼ Ἑλλήνων ἔλαβον τὸ οὔνομα Αἰγύπτιοι τοῦ Ἡρακλέος, ἀλλὰ Ἕλληνες μᾶλλον παρʼ Αἰγυπτίων καὶ Ἑλλήνων οὗτοι οἱ θέμενοι τῷ Ἀμφιτρύωνος γόνῳ τοὔνομα Ἡρακλέα, πολλά μοι καὶ ἄλλα τεκμήρια ἐστὶ τοῦτο οὕτω ἔχειν, ἐν δὲ καὶ τόδε, ὅτι τε τοῦ Ἡρακλέος τούτου οἱ γονέες ἀμφότεροι ἦσαν Ἀμφιτρύων καὶ Ἀλκμήνη γεγονότες τὸ ἀνέκαθεν ἀπʼ Αἰγύπτου, καὶ διότι Αἰγύπτιοι οὔτε Ποσειδέωνος οὔτε Διοσκούρων τὰ οὐνόματα φασὶ εἰδέναι, οὐδέ σφι θεοὶ οὗτοι ἐν τοῖσι ἄλλοισι θεοῖσι ἀποδεδέχαται. καὶ μὴν εἴ γε παρʼ Ἑλλήνων ἔλαβον οὔνομά τευ δαίμονος, τούτων οὐκ ἥκιστα ἀλλὰ μάλιστα ἔμελλον μνήμην ἕξειν, εἴ περ καὶ τότε ναυτιλίῃσι ἐχρέωντο καὶ ἦσαν Ἑλλήνων τινὲς ναυτίλοι, ὡς ἔλπομαί τε καὶ ἐμὴ γνώμη αἱρέει· ὥστε τούτων ἂν καὶ μᾶλλον τῶν θεῶν τὰ οὐνόματα ἐξεπιστέατο Αἰγύπτιοι ἢ τοῦ Ἡρακλέος. ἀλλά τις ἀρχαῖος ἐστὶ θεὸς Αἰγυπτίοισι Ἡρακλέης· ὡς δὲ αὐτοὶ λέγουσι, ἔτεα ἐστὶ ἑπτακισχίλια καὶ μύρια ἐς Ἄμασιν βασιλεύσαντα, ἐπείτε ἐκ τῶν ὀκτὼ θεῶν οἱ δυώδεκα θεοὶ ἐγένοντο τῶν Ἡρακλέα ἕνα νομίζουσι. 2.44. καὶ θέλων δὲ τούτων πέρι σαφές τι εἰδέναι ἐξ ὧν οἷόν τε ἦν, ἔπλευσα καὶ ἐς Τύρον τῆς Φοινίκης, πυνθανόμενος αὐτόθι εἶναι ἱρὸν Ἡρακλέος ἅγιον. καὶ εἶδον πλουσίως κατεσκευασμένον ἄλλοισί τε πολλοῖσι ἀναθήμασι, καὶ ἐν αὐτῷ ἦσαν στῆλαι δύο, ἣ μὲν χρυσοῦ ἀπέφθου, ἣ δὲ σμαράγδου λίθου λάμποντος τὰς νύκτας μέγαθος. ἐς λόγους δὲ ἐλθὼν τοῖσι ἱρεῦσι τοῦ θεοῦ εἰρόμην ὁκόσος χρόνος εἴη ἐξ οὗ σφι τὸ ἱρὸν ἵδρυται. εὗρον δὲ οὐδὲ τούτους τοῖσι Ἕλλησι συμφερομένους· ἔφασαν γὰρ ἅμα Τύρῳ οἰκιζομένῃ καὶ τὸ ἱρὸν τοῦ θεοῦ ἱδρυθῆναι, εἶναι δὲ ἔτεα ἀπʼ οὗ Τύρον οἰκέουσι τριηκόσια καὶ δισχίλια. εἶδον δὲ ἐν τῇ Τύρῳ καὶ ἄλλο ἱρὸν Ἡρακλέος ἐπωνυμίην ἔχοντος Θασίου εἶναι· ἀπικόμην δὲ καὶ ἐς Θάσον, ἐν τῇ εὗρον ἱρὸν Ἡρακλέος ὑπὸ Φοινίκων ἱδρυμένον, οἳ κατʼ Εὐρώπης ζήτησιν ἐκπλώσαντες Θάσον ἔκτισαν· καὶ ταῦτα καὶ πέντε γενεῇσι ἀνδρῶν πρότερα ἐστὶ ἢ τὸν Ἀμφιτρύωνος Ἡρακλέα ἐν τῇ Ἑλλάδι γενέσθαι. τὰ μέν νυν ἱστορημένα δηλοῖ σαφέως παλαιὸν θεὸν Ἡρακλέα ἐόντα, καὶ δοκέουσι δέ μοι οὗτοι ὀρθότατα Ἑλλήνων ποιέειν, οἳ διξὰ Ἡράκλεια ἱδρυσάμενοι ἔκτηνται, καὶ τῷ μὲν ὡς ἀθανάτῳ Ὀλυμπίῳ δὲ ἐπωνυμίην θύουσι, τῷ δὲ ἑτέρῳ ὡς ἥρωι ἐναγίζουσι. 2.45. λέγουσι δὲ πολλὰ καὶ ἄλλα ἀνεπισκέπτως οἱ Ἕλληνες, εὐήθης δὲ αὐτῶν καὶ ὅδε ὁ μῦθος ἐστὶ τὸν περὶ τοῦ Ἡρακλέος λέγουσι, ὡς αὐτὸν ἀπικόμενον ἐς Αἴγυπτον στέψαντες οἱ Αἰγύπτιοι ὑπὸ πομπῆς ἐξῆγον ὡς θύσοντες τῷ Διί· τὸν δὲ τέως μὲν ἡσυχίην ἔχειν, ἐπεὶ δὲ αὐτοῦ πρὸς τῷ βωμῷ κατάρχοντο, ἐς ἀλκὴν τραπόμενον πάντας σφέας καταφονεῦσαι. ἐμοὶ μέν νυν δοκέουσι ταῦτα λέγοντες τῆς Αἰγυπτίων φύσιος καὶ τῶν νόμων πάμπαν ἀπείρως ἔχειν οἱ Ἕλληνες· τοῖσι γὰρ οὐδὲ κτήνεα ὁσίη θύειν ἐστὶ χωρὶς ὑῶν καὶ ἐρσένων βοῶν καὶ μόσχων, ὅσοι ἂν καθαροὶ ἔωσι, καὶ χηνῶν, κῶς ἂν οὗτοι ἀνθρώπους θύοιεν; ἔτι δὲ ἕνα ἐόντα τὸν Ἡρακλέα καὶ ἔτι ἄνθρωπον, ὡς δὴ φασί, κῶς φύσιν ἔχει πολλὰς μυριάδας φονεῦσαι; καὶ περὶ μὲν τούτων τοσαῦτα ἡμῖν εἰποῦσι καὶ παρὰ τῶν θεῶν καὶ παρὰ τῶν ἡρώων εὐμένεια εἴη.
2.47. ὗν δὲ Αἰγύπτιοι μιαρὸν ἥγηνται θηρίον εἶναι, καὶ τοῦτο μὲν ἤν τις ψαύσῃ αὐτῶν παριὼν αὐτοῖσι τοῖσι ἱματίοισι ἀπʼ ὦν ἔβαψε ἑωυτὸν βὰς ἐς τὸν ποταμόν· τοῦτο δὲ οἱ συβῶται ἐόντες Αἰγύπτιοι ἐγγενέες ἐς ἱρὸν οὐδὲν τῶν ἐν Αἰγύπτῳ ἐσέρχονται μοῦνοι πάντων, οὐδέ σφι ἐκδίδοσθαι οὐδεὶς θυγατέρα ἐθέλει οὐδʼ ἄγεσθαι ἐξ αὐτῶν, ἀλλʼ ἐκδίδονταί τε οἱ συβῶται καὶ ἄγονται ἐξ ἀλλήλων. τοῖσι μέν νυν ἄλλοισι θεοῖσι θύειν ὗς οὐ δικαιοῦσι Αἰγύπτιοι, Σελήνῃ δὲ καὶ Διονύσῳ μούνοισι τοῦ αὐτοῦ χρόνου, τῇ αὐτῇ πανσελήνῳ, τοὺς ὗς θύσαντες πατέονται τῶν κρεῶν. διότι δὲ τοὺς ὗς ἐν μὲν τῇσι ἄλλῃσι ὁρτῇσι ἀπεστυγήκασι ἐν δὲ ταύτῃ θύουσι, ἔστι μὲν λόγος περὶ αὐτοῦ ὑπʼ Αἰγυπτίων λεγόμενος, ἐμοὶ μέντοι ἐπισταμένῳ οὐκ εὐπρεπέστερος ἐστὶ λέγεσθαι. θυσίη δὲ ἥδε τῶν ὑῶν τῇ Σελήνῃ ποιέεται· ἐπεὰν θύσῃ, τὴν οὐρὴν ἄκρην καὶ τὸν σπλῆνα καὶ τὸν ἐπίπλοον συνθεὶς ὁμοῦ κατʼ ὦν ἐκάλυψε πάσῃ τοῦ κτήνεος τῇ πιμελῇ τῇ περὶ τὴν νηδὺν γινομένῃ, καὶ ἔπειτα καταγίζει πυρί· τὰ δὲ ἄλλα κρέα σιτέονται ἐν τῇ πανσελήνῳ ἐν τῇ ἂν τὰ ἱρὰ θύσωσι, ἐν ἄλλῃ δὲ ἡμέρῃ οὐκ ἂν ἔτι γευσαίατο. οἱ δὲ πένητες αὐτῶν ὑπʼ ἀσθενείης βίου σταιτίνας πλάσαντες ὗς καὶ ὀπτήσαντες ταύτας θύουσι. 2.48. τῷ δὲ Διονύσῳ τῆς ὁρτῆς τῇ δορπίῃ χοῖρον πρὸ τῶν θυρέων σφάξας ἕκαστος διδοῖ ἀποφέρεσθαι τὸν χοῖρον αὐτῷ τῷ ἀποδομένῳ τῶν συβωτέων. τὴν δὲ ἄλλην ἀνάγουσι ὁρτὴν τῷ Διονύσῳ οἱ Αἰγύπτιοι πλὴν χορῶν κατὰ ταὐτὰ σχεδὸν πάντα Ἕλλησι· ἀντὶ δὲ φαλλῶν ἄλλα σφι ἐστὶ ἐξευρημένα, ὅσον τε πηχυαῖα ἀγάλματα νευρόσπαστα, τὰ περιφορέουσι κατὰ κώμας γυναῖκες, νεῦον τὸ αἰδοῖον, οὐ πολλῷ τεῳ ἔλασσον ἐὸν τοῦ ἄλλου σώματος· προηγέεται δὲ αὐλός, αἳ δὲ ἕπονται ἀείδουσαι τὸν Διόνυσον. διότι δὲ μέζον τε ἔχει τὸ αἰδοῖον καὶ κινέει μοῦνον τοῦ σώματος, ἔστι λόγος περὶ αὐτοῦ ἱρὸς λεγόμενος. 2.49. ἤδη ὦν δοκέει μοι Μελάμπους ὁ Ἀμυθέωνος τῆς θυσίης ταύτης οὐκ εἶναι ἀδαὴς ἀλλʼ ἔμπειρος. Ἕλλησι γὰρ δὴ Μελάμπους ἐστὶ ὁ ἐξηγησάμενος τοῦ Διονύσου τό τε οὔνομα καὶ τὴν θυσίην καὶ τὴν πομπὴν τοῦ φαλλοῦ· ἀτρεκέως μὲν οὐ πάντα συλλαβὼν τὸν λόγον ἔφηνε, ἀλλʼ οἱ ἐπιγενόμενοι τούτῳ σοφισταὶ μεζόνως ἐξέφηναν· τὸν δʼ ὦν φαλλὸν τὸν τῷ Διονύσῳ πεμπόμενον Μελάμπους ἐστὶ ὁ κατηγησάμενος, καὶ ἀπὸ τούτου μαθόντες ποιεῦσι τὰ ποιεῦσι Ἕλληνες. ἐγὼ μέν νυν φημὶ Μελάμποδα γενόμενον ἄνδρα σοφὸν μαντικήν τε ἑωυτῷ συστῆσαι καὶ πυθόμενον ἀπʼ Αἰγύπτου ἄλλα τε πολλὰ ἐσηγήσασθαι Ἕλλησι καὶ τὰ περὶ τὸν Διόνυσον, ὀλίγα αὐτῶν παραλλάξαντα. οὐ γὰρ δὴ συμπεσεῖν γε φήσω τά τε ἐν Αἰγύπτῳ ποιεύμενα τῷ θεῷ καὶ τὰ ἐν τοῖσι Ἕλλησι· ὁμότροπα γὰρ ἂν ἦν τοῖσι Ἕλλησι καὶ οὐ νεωστὶ ἐσηγμένα. οὐ μὲν οὐδὲ φήσω ὅκως Αἰγύπτιοι παρʼ Ἑλλήνων ἔλαβον ἢ τοῦτο ἢ ἄλλο κού τι νόμαιον. πυθέσθαι δέ μοι δοκέει μάλιστα Μελάμπους τὰ περὶ τὸν Διόνυσον παρὰ Κάδμου τε τοῦ Τυρίου καὶ τῶν σὺν αὐτῷ ἐκ Φοινίκης ἀπικομένων ἐς τὴν νῦν Βοιωτίην καλεομένην χώρην.
2.52. ἔθυον δὲ πάντα πρότερον οἱ Πελασγοὶ θεοῖσι ἐπευχόμενοι, ὡς ἐγὼ ἐν Δωδώνῃ οἶδα ἀκούσας, ἐπωνυμίην δὲ οὐδʼ οὔνομα ἐποιεῦντο οὐδενὶ αὐτῶν· οὐ γὰρ ἀκηκόεσάν κω. θεοὺς δὲ προσωνόμασαν σφέας ἀπὸ τοῦ τοιούτου, ὅτι κόσμῳ θέντες τὰ πάντα πρήγματα καὶ πάσας νομὰς εἶχον. ἔπειτα δὲ χρόνου πολλοῦ διεξελθόντος ἐπύθοντο ἐκ τῆς Αἰγύπτου ἀπικόμενα τὰ οὐνόματα τῶν θεῶν τῶν ἄλλων, Διονύσου δὲ ὕστερον πολλῷ ἐπύθοντο. καὶ μετὰ χρόνον ἐχρηστηριάζοντο περὶ τῶν οὐνομάτων ἐν Δωδώνῃ· τὸ γὰρ δὴ μαντήιον τοῦτο νενόμισται ἀρχαιότατον τῶν ἐν Ἕλλησι χρηστηρίων εἶναι, καὶ ἦν τὸν χρόνον τοῦτον μοῦνον. ἐπεὶ ὦν ἐχρηστηριάζοντο ἐν τῇ Δωδώνῃ οἱ Πελασγοὶ εἰ ἀνέλωνται τὰ οὐνόματα τὰ ἀπὸ τῶν βαρβάρων ἥκοντα, ἀνεῖλε τὸ μαντήιον χρᾶσθαι. ἀπὸ μὲν δὴ τούτου τοῦ χρόνου ἔθυον τοῖσι οὐνόμασι τῶν θεῶν χρεώμενοι· παρὰ δὲ Πελασγῶν Ἕλληνες ἐξεδέξαντο ὕστερον. 2.53. ἔνθεν δὲ ἐγένοντο ἕκαστος τῶν θεῶν, εἴτε αἰεὶ ἦσαν πάντες, ὁκοῖοί τε τινὲς τὰ εἴδεα, οὐκ ἠπιστέατο μέχρι οὗ πρώην τε καὶ χθὲς ὡς εἰπεῖν λόγῳ. Ἡσίοδον γὰρ καὶ Ὅμηρον ἡλικίην τετρακοσίοισι ἔτεσι δοκέω μευ πρεσβυτέρους γενέσθαι καὶ οὐ πλέοσι· οὗτοι δὲ εἰσὶ οἱ ποιήσαντες θεογονίην Ἕλλησι καὶ τοῖσι θεοῖσι τὰς ἐπωνυμίας δόντες καὶ τιμάς τε καὶ τέχνας διελόντες καὶ εἴδεα αὐτῶν σημήναντες. οἱ δὲ πρότερον ποιηταὶ λεγόμενοι τούτων τῶν ἀνδρῶν γενέσθαι ὕστερον, ἔμοιγε δοκέειν, ἐγένοντο. τούτων τὰ μὲν πρῶτα αἱ Δωδωνίδες ἱρεῖαι λέγουσι, τὰ δὲ ὕστερα τὰ ἐς Ἡσίοδόν τε καὶ Ὅμηρον ἔχοντα ἐγὼ λέγω. 2.54. χρηστηρίων δὲ πέρι τοῦ τε ἐν Ἕλλησι καὶ τοῦ ἐν Λιβύῃ τόνδε Αἰγύπτιοι λόγον λέγουσι. ἔφασαν οἱ ἱρέες τοῦ Θηβαιέος Διὸς δύο γυναῖκας ἱρείας ἐκ Θηβέων ἐξαχθῆναι ὑπὸ Φοινίκων, καὶ τὴν μὲν αὐτέων πυθέσθαι ἐς Λιβύην πρηθεῖσαν τὴν δὲ ἐς τοὺς Ἕλληνας· ταύτας δὲ τὰς γυναῖκας εἶναι τὰς ἱδρυσαμένας τὰ μαντήια πρώτας ἐν τοῖσι εἰρημένοισι ἔθνεσι. εἰρομένου δέ μευ ὁκόθεν οὕτω ἀτρεκέως ἐπιστάμενοι λέγουσι, ἔφασαν πρὸς ταῦτα ζήτησιν μεγάλην ἀπὸ σφέων γενέσθαι τῶν γυναικῶν τουτέων, καὶ ἀνευρεῖν μὲν σφέας οὐ δυνατοὶ γενέσθαι, πυθέσθαι δὲ ὕστερον ταῦτα περὶ αὐτέων τά περ δὴ ἔλεγον.
2.59. πανηγυρίζουσι δὲ Αἰγύπτιοι οὐκ ἅπαξ τοῦ ἐνιαυτοῦ, πανηγύρις δὲ συχνάς, μάλιστα μὲν καὶ προθυμότατα ἐς Βούβαστιν πόλιν τῇ Ἀρτέμιδι, δεύτερα δὲ ἐς Βούσιριν πόλιν τῇ Ἴσι· ἐν ταύτῃ γὰρ δὴ τῇ πόλι ἐστὶ μέγιστον Ἴσιος ἱρόν, ἵδρυται δὲ ἡ πόλις αὕτη τῆς Αἰγύπτου ἐν μέσῳ τῷ Δέλτα· Ἶσις δὲ ἐστὶ κατὰ τὴν Ἑλλήνων γλῶσσαν Δημήτηρ. τρίτα δὲ ἐς Σάιν πόλιν τῇ Ἀθηναίῃ πανηγυρίζουσι, τέταρτα δὲ ἐς Ἡλίου πόλιν τῷ Ἡλίω, πέμπτα δὲ ἐς Βουτοῦν πόλιν τῇ Λητοῖ, ἕκτα δὲ ἐς Πάπρημιν πόλιν τῷ Ἄρεϊ.
2.81. ἐνδεδύκασι δὲ κιθῶνας λινέους περὶ τὰ σκέλεα θυσανωτούς, τοὺς καλέουσι καλασίρις· ἐπὶ τούτοισι δὲ εἰρίνεα εἵματα λευκὰ ἐπαναβληδὸν φορέουσι. οὐ μέντοι ἔς γε τὰ ἱρὰ ἐσφέρεται εἰρίνεα οὐδὲ συγκαταθάπτεταί σφι· οὐ γὰρ ὅσιον. ὁμολογέουσι δὲ ταῦτα τοῖσι Ὀρφικοῖσι καλεομένοισι καὶ Βακχικοῖσι, ἐοῦσι δὲ Αἰγυπτίοισι καὶ Πυθαγορείοισι· οὐδὲ γὰρ τούτων τῶν ὀργίων μετέχοντα ὅσιον ἐστὶ ἐν εἰρινέοισι εἵμασι θαφθῆναι. ἔστι δὲ περὶ αὐτῶν ἱρὸς λόγος λεγόμενος. 2.82. καὶ τάδε ἄλλα Αἰγυπτίοισι ἐστὶ ἐξευρημένα, μείς τε καὶ ἡμέρη ἑκάστη θεῶν ὅτευ ἐστί, καὶ τῇ ἕκαστος ἡμέρῃ γενόμενος ὁτέοισι ἐγκυρήσει καὶ ὅκως τελευτήσει καὶ ὁκοῖός τις ἔσται. καὶ τούτοισι τῶν Ἑλλήνων οἱ ἐν ποιήσι γενόμενοι ἐχρήσαντο. τέρατά τε πλέω σφι ἀνεύρηται ἢ τοῖσι ἄλλοισι ἅπασι ἀνθρώποισι· γενομένου γὰρ τέρατος φυλάσσουσι γραφόμενοι τὠποβαῖνον, καὶ ἤν κοτε ὕστερον παραπλήσιον τούτῳ γένηται, κατὰ τὠυτὸ νομίζουσι ἀποβήσεσθαι.
2.123. τοῖσι μέν νυν ὑπʼ Αἰγυπτίων λεγομένοισι χράσθω ὅτεῳ τὰ τοιαῦτα πιθανά ἐστι· ἐμοὶ δὲ παρὰ πάντα τὸν λόγον ὑπόκειται ὅτι τὰ λεγόμενα ὑπʼ ἑκάστων ἀκοῇ γράφω. ἀρχηγετέειν δὲ τῶν κάτω Αἰγύπτιοι λέγουσι Δήμητρα καὶ Διόνυσον. πρῶτοι δὲ καὶ τόνδε τὸν λόγον Αἰγύπτιοι εἰσὶ οἱ εἰπόντες, ὡς ἀνθρώπου ψυχὴ ἀθάνατος ἐστί, τοῦ σώματος δὲ καταφθίνοντος ἐς ἄλλο ζῷον αἰεὶ γινόμενον ἐσδύεται, ἐπεὰν δὲ πάντα περιέλθῃ τὰ χερσαῖα καὶ τὰ θαλάσσια καὶ τὰ πετεινά, αὖτις ἐς ἀνθρώπου σῶμα γινόμενον ἐσδύνει· τὴν περιήλυσιν δὲ αὐτῇ γίνεσθαι ἐν τρισχιλίοισι ἔτεσι. τούτῳ τῷ λόγῳ εἰσὶ οἳ Ἑλλήνων ἐχρήσαντο, οἳ μὲν πρότερον οἳ δὲ ὕστερον, ὡς ἰδίῳ ἑωυτῶν ἐόντι· τῶν ἐγὼ εἰδὼς τὰ οὐνόματα οὐ γράφω.
2.144. ἤδη ὦν τῶν αἱ εἰκόνες ἦσαν, τοιούτους ἀπεδείκνυσαν σφέας πάντας ἐόντας, θεῶν δὲ πολλὸν ἀπαλλαγμένους. τὸ δὲ πρότερον τῶν ἀνδρῶν τούτων θεοὺς εἶναι τοὺς ἐν Αἰγύπτῳ ἄρχοντας, οὐκ ἐόντας ἅμα τοῖσι ἀνθρώποισι, καὶ τούτων αἰεὶ ἕνα τὸν κρατέοντα εἶναι· ὕστατον δὲ αὐτῆς βασιλεῦσαι ὦρον τὸν Ὀσίριος παῖδα, τὸν Ἀπόλλωνα Ἕλληνες ὀνομάζουσι· τοῦτον καταπαύσαντα Τυφῶνα βασιλεῦσαι ὕστατον Αἰγύπτου. Ὄσιρις δὲ ἐστὶ Διόνυσος κατὰ Ἑλλάδα γλῶσσαν. 2.145. ἐν Ἕλλησι μέν νυν νεώτατοι τῶν θεῶν νομίζονται εἶναι Ἡρακλέης τε καὶ Διόνυσος καὶ Πάν, παρʼ Αἰγυπτίοισι δὲ Πὰν μὲν ἀρχαιότατος καὶ τῶν ὀκτὼ τῶν πρώτων λεγομένων θεῶν, Ἡρακλέης δὲ τῶν δευτέρων τῶν δυώδεκα λεγομένων εἶναι, Διόνυσος δὲ τῶν τρίτων, οἳ ἐκ τῶν δυώδεκα θεῶν ἐγένοντο. Ἡρακλέι μὲν δὴ ὅσα αὐτοὶ Αἰγύπτιοι φασὶ εἶναι ἔτεα ἐς Ἄμασιν βασιλέα, δεδήλωταί μοι πρόσθε· Πανὶ δὲ ἔτι τούτων πλέονα λέγεται εἶναι, Διονύσῳ δʼ ἐλάχιστα τούτων, καὶ τούτῳ πεντακισχίλια καὶ μύρια λογίζονται εἶναι ἐς Ἄμασιν βασιλέα. καὶ ταῦτα Αἰγύπτιοι ἀτρεκέως φασὶ. ἐπίστασθαι, αἰεί τε λογιζόμενοι καὶ αἰεὶ ἀπογραφόμενοι τὰ ἔτεα. Διονύσῳ μέν νυν τῷ ἐκ Σεμέλης τῆς Κάδμου λεγομένῳ γενέσθαι κατὰ ἑξακόσια ἔτεα καὶ χίλια μάλιστα ἐστὶ ἐς ἐμέ, Ἡρακλέι δὲ τῷ Ἀλκμήνης κατὰ εἰνακόσια ἔτεα· Πανὶ δὲ τῷ ἐκ Πηνελόπης ʽἐκ ταύτης γὰρ καὶ Ἑρμέω λέγεται γενέσθαι ὑπὸ Ἑλλήνων ὁ Πάν’ ἐλάσσω ἔτεα ἐστὶ τῶν Τρωικῶν, κατὰ ὀκτακόσια μάλιστα ἐς ἐμέ. 2.146. τούτων ὦν ἀμφοτέρων πάρεστι χρᾶσθαι τοῖσί τις πείσεται λεγομένοισι μᾶλλον· ἐμοὶ δʼ ὦν ἡ περὶ αὐτῶν γνώμη ἀποδέδεκται. εἰ μὲν γὰρ φανεροί τε ἐγένοντο καὶ κατεγήρασαν καὶ οὗτοι ἐν τῇ Ἑλλάδι, κατά περ Ἡρακλέης ὁ ἐξ Ἀμφιτρύωνος γενόμενος, καὶ δὴ καὶ Διόνυσος ὁ ἐκ Σεμέλης καὶ Πὰν ὁ ἐκ Πηνελόπης γενόμενος, ἔφη ἄν τις καὶ τούτους ἄλλους ἄνδρας γενομένους ἔχειν τὰ ἐκείνων οὐνόματα τῶν προγεγονότων θεῶν. νῦν δὲ Διόνυσόν τε λέγουσι οἱ Ἕλληνες ὡς αὐτίκα γενόμενον ἐς τὸν μηρὸν ἐνερράψατο Ζεὺς καὶ ἤνεικε ἐς Νύσαν τὴν ὑπὲρ Αἰγύπτου ἐοῦσαν ἐν τῇ Αἰθιοπίῃ, καὶ Πανός γε πέρι οὐκ ἔχουσι εἰπεῖν ὅκῃ ἐτράπετο γενόμενος. δῆλά μοι γέγονε ὅτι ὕστερον ἐπύθοντο οἱ Ἕλληνες τούτων τὰ οὐνόματα ἢ τὰ τῶν ἄλλων θεῶν· ἀπʼ οὗ δὲ ἐπύθοντο χρόνου, ἀπὸ τούτου γενεηλογέουσι αὐτῶν τὴν γένεσιν.
2.156. οὕτω μέν νυν ὁ νηὸς τῶν φανερῶν μοι τῶν περὶ τοῦτο τὸ ἱρὸν ἐστὶ θωμαστότατον, τῶν δὲ δευτέρων νῆσος ἡ Χέμμις καλευμένη· ἔστι μὲν ἐν λίμνῃ βαθέῃ καὶ πλατέῃ κειμένη παρὰ τὸ ἐν Βουτοῖ ἱρόν, λέγεται δὲ ὑπʼ Αἰγυπτίων εἶναι αὕτη ἡ νῆσος πλωτή. αὐτὸς μὲν ἔγωγε οὔτε πλέουσαν οὔτε κινηθεῖσαν εἶδον, τέθηπα δὲ ἀκούων εἰ νῆσος ἀληθέως ἐστὶ πλωτή. ἐν δὲ ὦν ταύτῃ νηός τε Ἀπόλλωνος μέγας ἔνι καὶ βωμοὶ τριφάσιοι ἐνιδρύαται, ἐμπεφύκασι δʼ ἐν αὐτῇ φοίνικες συχνοὶ καὶ ἄλλα δένδρεα καὶ καρποφόρα καὶ ἄφορα πολλά. λόγον δὲ τόνδε ἐπιλέγοντες οἱ Αἰγύπτιοι φασὶ εἶναι αὐτὴν πλωτήν, ὡς ἐν τῇ νήσῳ ταύτῃ οὐκ ἐούσῃ πρότερον πλωτῇ Λητώ, ἐοῦσα τῶν ὀκτὼ θεῶν τῶν πρώτων γενομένων, οἰκέουσα δὲ ἐν Βουτοῖ πόλι, ἵνα δή οἱ τὸ χρηστήριον τοῦτο ἐστί, Ἀπόλλωνα παρʼ Ἴσιος παρακαταθήκην δεξαμένη διέσωσε κατακρύψασα ἐν τῇ νῦν πλωτῇ λεγομένῃ νήσῳ, ὅτε τὸ πᾶν διζήμενος ὁ Τυφῶν ἐπῆλθε, θέλων ἐξευρεῖν τοῦ Ὀσίριος τὸν παῖδα. Ἀπόλλωνα δὲ καὶ Ἄρτεμιν Διονύσου καὶ Ἴσιος λέγουσι εἶναι παῖδας, Λητοῦν δὲ τροφὸν αὐτοῖσι καὶ σώτειραν γενέσθαι. Αἰγυπτιστὶ δὲ Ἀπόλλων μὲν Ὦρος, Δημήτηρ δὲ Ἶσις, Ἄρτεμις δὲ Βούβαστις. ἐκ τούτου δὲ τοῦ λόγου καὶ οὐδενὸς ἄλλου Αἰσχύλος ὁ Εὐφορίωνος ἥρπασε τὸ ἐγὼ φράσω, μοῦνος δὴ ποιητέων τῶν προγενομένων· ἐποίησε γὰρ Ἄρτεμιν εἶναι θυγατέρα Δήμητρος. τὴν δὲ νῆσον διὰ τοῦτο γενέσθαι πλωτήν. ταῦτα μὲν οὕτω λέγουσι.
2.171. ἐν δὲ τῇ λίμνῃ ταύτῃ τὰ δείκηλα τῶν παθέων αὐτοῦ νυκτὸς ποιεῦσι, τὰ καλέουσι μυστήρια Αἰγύπτιοι. περὶ μέν νυν τούτων εἰδότι μοι ἐπὶ πλέον ὡς ἕκαστα αὐτῶν ἔχει, εὔστομα κείσθω. καὶ τῆς Δήμητρος τελετῆς πέρι, τὴν οἱ Ἕλληνες θεσμοφόρια καλέουσι, καὶ ταύτης μοι πέρι εὔστομα κείσθω, πλὴν ὅσον αὐτῆς ὁσίη ἐστὶ λέγειν· αἱ Δαναοῦ θυγατέρες ἦσαν αἱ τὴν τελετὴν ταύτην ἐξ Αἰγύπτου ἐξαγαγοῦσαι καὶ διδάξασαι τὰς Πελασγιώτιδας γυναῖκας· μετὰ δὲ ἐξαναστάσης πάσης Πελοποννήσου 1 ὑπὸ Δωριέων ἐξαπώλετο ἡ τελετή, οἱ δὲ ὑπολειφθέντες Πελοποννησίων καὶ οὐκ ἐξαναστάντες Ἀρκάδες διέσωζον αὐτὴν μοῦνοι.
3.8. σέβονται δὲ Ἀράβιοι πίστις ἀνθρώπων ὅμοια τοῖσι μάλιστα, ποιεῦνται δὲ αὐτὰς τρόπῳ τοιῷδε· τῶν βουλομένων τὰ πιστὰ ποιέεσθαι ἄλλος ἀνήρ, ἀμφοτέρων αὐτῶν ἐν μέσῳ ἑστεώς, λίθῳ ὀξέι τὸ ἔσω τῶν χειρῶν παρὰ τοὺς δακτύλους τοὺς μεγάλους ἐπιτάμνει τῶν ποιευμένων τὰς πίστις, καὶ ἔπειτα λαβὼν ἐκ τοῦ ἱματίου ἑκατέρου κροκύδα ἀλείφει τῷ αἵματι ἐν μέσῳ κειμένους λίθους ἑπτά· τοῦτο δὲ ποιέων ἐπικαλέει τε τὸν Διόνυσον καὶ τὴν Οὐρανίην. ἐπιτελέσαντος δὲ τούτου ταῦτα, ὁ τὰς πίστις ποιησάμενος τοῖσι φίλοισι παρεγγυᾷ τὸν ξεῖνον ἢ καὶ τὸν ἀστόν, ἢν πρὸς ἀστὸν ποιέηται· οἱ δὲ φίλοι καὶ αὐτοὶ τὰς πίστις δικαιεῦσι σέβεσθαι. Διόνυσον δὲ θεῶν μοῦνον καὶ τὴν Οὐρανίην ἡγέονται εἶναι, καὶ τῶν τριχῶν τὴν κουρὴν κείρεσθαι φασὶ κατά περ αὐτὸν τὸν Διόνυσον κεκάρθαι· κείρονται δὲ περιτρόχαλα, ὑποξυρῶντες τοὺς κροτάφους. ὀνομάζουσι δὲ τὸν μὲν Διόνυσον Ὀροτάλτ, τὴν δὲ Οὐρανίην Ἀλιλάτ.
3.97. αὗται μὲν ἀρχαί τε ἦσαν καὶ φόρων ἐπιτάξιες. ἡ Περσὶς δὲ χώρη μούνη μοι οὐκ εἴρηται δασμοφόρος· ἀτελέα γὰρ Πέρσαι νέμονται χώρην. οἵδε δὲ φόρον μὲν οὐδένα ἐτάχθησαν φέρειν, δῶρα δὲ ἀγίνεον· Αἰθίοπες οἱ πρόσουροι Αἰγύπτῳ, τοὺς Καμβύσης ἐλαύνων ἐπὶ τοὺς μακροβίους Αἰθίοπας κατεστρέψατο, οἵ τε 1 περί τε Νύσην τὴν ἱρὴν κατοίκηνται καὶ τῷ Διονύσῳ ἀνάγουσι τὰς ὁρτάς· οὗτοι οἱ Αἰθίοπες καὶ οἱ πλησιόχωροι τούτοισι σπέρματι μὲν χρέωνται τῷ αὐτῷ τῷ καὶ οἱ Καλλαντίαι Ἰνδοί, οἰκήματα δὲ ἔκτηνται κατάγαια. 2 οὗτοι συναμφότεροι διὰ τρίτου ἔτεος ἀγίνεον, ἀγινέουσι δὲ καὶ τὸ μέχρι ἐμεῦ, δύο χοίνικας ἀπύρου χρυσίου καὶ διηκοσίας φάλαγγας ἐβένου καὶ πέντε παῖδας Αἰθίοπας καὶ ἐλέφαντος ὀδόντας μεγάλους εἴκοσι. Κόλχοι δὲ τὰ ἐτάξαντο ἐς τὴν δωρεὴν καὶ οἱ προσεχέες μέχρι Καυκάσιος ὄρεος ʽἐς τοῦτο γὰρ τὸ ὄρος ὑπὸ Πέρσῃσι ἄρχεται, τὰ δὲ πρὸς βορέην ἄνεμον τοῦ Καυκάσιος Περσέων οὐδὲν ἔτι φροντίζει ʽ, οὗτοι ὦν δῶρα τὰ ἐτάξαντο ἔτι καὶ ἐς ἐμὲ διὰ πεντετηρίδος ἀγίνεον, ἑκατὸν παῖδας καὶ ἑκατὸν παρθένους. Ἀράβιοι δὲ χίλια τάλαντα ἀγίνεον λιβανωτοῦ ἀνὰ πᾶν ἔτος. ταῦτα μὲν οὗτοι δῶρα πάρεξ τοῦ φόρου βασιλέι ἐκόμιζον.
4.36. καὶ ταῦτα μὲν Ὑπερβορέων πέρι εἰρήσθω· τὸν γὰρ περὶ Ἀβάριος λόγον τοῦ λεγομένου εἶναι Ὑπερβορέου οὐ λέγω, ὡς 1 τὸν ὀιστὸν περιέφερε κατὰ πᾶσαν γῆν οὐδὲν σιτεόμενος. εἰ δὲ εἰσὶ ὑπερβόρεοι τινὲς ἄνθρωποι, εἰσὶ καὶ ὑπερνότιοι ἄλλοι. γελῶ δὲ ὁρέων γῆς περιόδους γράψαντας πολλοὺς ἤδη καὶ οὐδένα νοονεχόντως ἐξηγησάμενον· οἳ Ὠκεανόν τε ῥέοντα γράφουσι πέριξ τὴν γῆν ἐοῦσαν κυκλοτερέα ὡς ἀπὸ τόρνου, καὶ τὴν Ἀσίην τῇ Εὐρώπῃ ποιεύντων ἴσην. ἐν ὀλίγοισι γὰρ ἐγὼ δηλώσω μέγαθός τε ἑκάστης αὐτέων καὶ οἵη τις ἐστὶ ἐς γραφὴν ἑκάστη.
4.76. ξεινικοῖσι δὲ νομαίοισι καὶ οὗτοι φεύγουσι αἰνῶς χρᾶσθαι, μήτε τεῶν ἄλλων, Ἑλληνικοῖσι δὲ καὶ ἥκιστα, ὡς διέδεξαν Ἀνάχαρσις τε καὶ δεύτερα αὖτις Σκύλης. τοῦτο μὲν γὰρ Ἀνάχαρσις ἐπείτε γῆν πολλὴν θεωρήσας καὶ ἀποδεξάμενος κατʼ αὐτὴν σοφίην πολλὴν ἐκομίζετο ἐς ἤθεα τὰ Σκυθέων, πλέων διʼ Ἑλλησπόντου προσίσχει ἐς Κύζικον. καὶ εὗρε γὰρ τῇ μητρὶ τῶν θεῶν ἀνάγοντας τοὺς Κυζικηνοὺς ὁρτὴν μεγαλοπρεπέως κάρτα, εὔξατο τῇ μητρὶ ὁ Ἀνάχαρσις, ἢν σῶς καὶ ὑγιὴς ἀπονοστήσῃ ἐς ἑωυτοῦ, θύσειν τε κατὰ ταὐτὰ κατὰ ὥρα τοὺς Κυζικηνοὺς ποιεῦντας καὶ παννυχίδα στήσειν. ὡς δὲ ἀπίκετο ἐς τὴν Σκυθικήν καταδὺς ἐς τὴν καλεομένην Ὑλαίην ʽἡ δʼ ἔστι μὲν παρὰ τὸν Ἀχιλλήιον δρόμον, τυγχάνει δὲ πᾶσα ἐοῦσα δενδρέων παντοίων πλέἠ, ἐς ταύτην δὴ καταδὺς ὁ Ἀνάχαρσις τὴν ὁρτὴν ἐπετέλεε πᾶσαν τῇ θεῷ, τύμπανον τε ἔχων καὶ ἐκδησάμενος ἀγάλματα. καὶ τῶν τις Σκυθέων καταφρασθεὶς αὐτὸν ταῦτα ποιεῦντα ἐσήμηνε τῷ βασιλέι Σαυλίω· ὁ δὲ καὶ αὐτὸς ἀπικόμενος ὡς εἶδε τὸν Ἀνάχαρσιν ποιεῦντα ταῦτα, τοξεύσας αὐτὸν ἀπέκτεινε. καὶ νῦν ἤν τις εἴρηται περὶ Ἀναχάρσιος, οὐ φασί μιν Σκύθαι γινώσκειν, διὰ τοῦτο ὅτι ἐξεδήμησέ τε ἐς τὴν Ἑλλάδα καὶ ξεινικοῖσι ἔθεσι διεχρήσατο. ὡς δʼ ἐγὼ ἤκουσα Τύμνεω τοῦ Ἀριαπείθεος ἐπιτρόπου, εἶναι αὐτὸν Ἰδανθύρσου τοῦ Σκυθέων βασιλέος πάτρων, παῖδα δὲ εἶναι Γνούρου τοῦ Λύκου τοῦ Σπαργαπείθεος. εἰ ὦν ταύτης ἦν τῆς οἰκίης ὁ Ἀνάχαρσις, ἴστω ὑπὸ τοῦ ἀδελφεοῦ ἀποθανών· Ἰδάνθυρσος γὰρ ἦν παῖς Σαυλίου, Σαύλιος δὲ ἦν ὁ ἀποκτείνας Ἀνάχαρσιν. 4.77. καίτοι τινὰ ἤδη ἤκουσα λόγον ἄλλον ὑπὸ Πελοποννησίων λεγόμενον, ὡς ὑπὸ τοῦ Σκυθέων βασιλέος Ἀνάχαρσις ἀποπεμφθεὶς τῆς Ἑλλάδος μαθητὴς γένοιτο, ὀπίσω τε ἀπονοστήσας φαίη πρὸς τὸν ἀποπέμψαντα Ἕλληνας πάντας ἀσχόλους εἶναι ἐς πᾶσαν σοφίην πλὴν Λακεδαιμονίων, τούτοισι δὲ εἶναι μούνοισι σωφρόνως δοῦναι τε καὶ δέξασθαι λόγον. ἀλλʼ οὗτος μὲν ὁ λόγος ἄλλως πέπλασται ὑπʼ αὐτῶν Ἑλλήνων, ὁ δʼ ὧν ἀνὴρ ὥσπερ πρότερον εἰρέθη διεφθάρη. 4.78. οὗτος μέν νυν οὕτω δὴ ἔπρηξε διὰ ξεινικά τε νόμαια καὶ Ἑλληνικὰς ὁμιλίας. πολλοῖσι δὲ κάρτα ἔτεσι ὕστερον Σκύλης ὁ Ἀριαπείθεος ἔπαθε παραπλήσια τούτῳ. Ἀριαπείθεϊ γὰρ τῷ Σκυθέων βασιλέι γίνεται μετʼ ἄλλων παίδων Σκύλης· ἐξ Ἰστριηνῆς δὲ γυναικὸς οὗτος γίνεται καὶ οὐδαμῶς ἐγχωρίης· τὸν ἡ μήτηρ αὕτη γλῶσσάν τε Ἑλλάδα καὶ γράμματα ἐδίδαξε. μετὰ δὲ χρόνῳ ὕστερον Ἀριαπείθης μὲν τελευτᾷ δόλῳ ὑπὸ Σπαργαπείθεος τοῦ Ἀγαθύρσων βασιλέος, Σκύλης δὲ τήν τε βασιληίην παρέλαβε καὶ τὴν γυναῖκα τοῦ πατρός, τῇ οὔνομα ἦν Ὀποίη· ἦν δὲ αὕτη ἡ Ὀποίη ἀστή, ἐξ ἧς ἦν Ὄρικος Ἀριαπείθεϊ παῖς. βασιλεύων δὲ Σκυθέων ὁ Σκύλης διαίτῃ οὐδαμῶς ἠρέσκετο Σκυψικῇ, ἀλλὰ πολλὸν πρὸς τὰ Ἑλληνικὰ μᾶλλον τετραμμένος ἦν ἀπὸ παιδεύσιος τῆς ἐπεπαίδευτο, ἐποίεέ τε τοιοῦτο· εὖτε ἀγάγοι τὴν στρατιὴν τὴν Σκυθέων ἐς τὸ Βορυσθενειτέων ἄστυ ʽοἱ δὲ Βορυσθενεῗται οὗτοι λέγουσι σφέας αὐτοὺς εἶναι Μιλησίουσ̓, ἐς τούτους ὅκως ἔλθοι ὁ Σκύλης, τὴν μὲν στρατιὴν καταλίπεσκε ἐν τῷ προαστείῳ, αὐτὸς δὲ ὅκως ἔλθοι ἐς τὸ τεῖχος καὶ τὰς πύλας ἐγκλῄσειε, τὴν στολὴν ἀποθέμενος τὴν Σκυθικὴν λάβεσκε ἂν Ἑλληνίδα ἐσθῆτα, ἔχων δʼ ἂν ταύτην ἠγόραζε οὔτε δορυφόρων ἑπομένων οὔτε ἄλλου οὐδενός· τὰς δὲ πύλας ἐφύλασσον, μή τίς μιν Σκυθέων ἴδοι ἔχοντα ταύτην τὴν στολήν· καὶ τά τε ἄλλα ἐχρᾶτο διαίτη Ἑλληνικῇ καὶ θεοῖσι ἱρὰ ἐποίεε κατὰ νόμους τοὺς Ἑλλήνων. ὅτε δὲ διατρίψειε μῆνα ἡ πλέον τούτου, ἀπαλλάσσετο ἐνδὺς τὴν Σκυθικὴν στολήν. ταῦτα ποιέεσκε πολλάκις καὶ οἰκία τε ἐδείματο ἐν Βορυσθένεϊ καὶ γυναῖκα ἔγημε ἐς αὐτὰ ἐπιχωρίην. 4.79. ἐπείτε δὲ ἔδεέ οἱ κακῶς γενέσθαι, ἐγίνετο ἀπὸ προφάσιος τοιῆσδε. ἐπεθύμησε Διονύσῳ Βακχείῳ τελεσθῆναι· μέλλοντι δέ οἱ ἐς χεῖρας ἄγεσθαι τὴν τελετὴν ἐγένετο φάσμα μέγιστον. ἦν οἱ ἐν Βορυσθενεϊτέων τῇ πόλι οἰκίης μεγάλης καὶ πολυτελέος περιβολή, τῆς καὶ ὀλίγῳ τι πρότερον τούτων μνήμην εἶχον, τὴν πέριξ λευκοῦ λίθου σφίγγες τε καὶ γρῦπες ἕστασαν· ἐς ταύτην ὁ θεὸς ἐνέσκηψε βέλος. καὶ ἣ μὲν κατεκάη πᾶσα, Σκύλης δὲ οὐδὲν τούτου εἵνεκα ἧσσον ἐπετέλεσε τὴν τελετήν. Σκύθαι δὲ τοῦ βακχεύειν πέρι Ἕλλησι ὀνειδίζουσι· οὐ γὰρ φασὶ οἰκὸς εἶναι θεὸν ἐξευρίσκειν τοῦτον ὅστις μαίνεσθαι ἐνάγει ἀνθρώπους. ἐπείτε δὲ ἐτελέσθη τῷ Βακχείῳ ὁ Σκύλης, διεπρήστευσε τῶν τις Βορυσθενειτέων πρὸς τοὺς Σκύθας λέγων “ἡμῖν γὰρ καταγελᾶτε, ὦ Σκύθαι, ὅτι βακχεύομεν καὶ ἡμέας ὁ θεὸς λαμβάνει· νῦν οὗτος ὁ δαίμων καὶ τὸν ὑμέτερον βασιλέα λελάβηκε, καὶ βακχεύει τε καὶ ὑπὸ τοῦ θεοῦ μαίνεται. εἰ δέ μοι ἀπιστέετε, ἕπεσθε, καὶ ὑμῖν ἐγὼ δέξω.” εἵποντο τῶν Σκύθεων οἱ προεστεῶτες, καὶ αὐτοὺς ἀναγαγὼν ὁ Βορυσθενεΐτης λάθρῃ ἐπὶ πύργον κατεῖσε. ἐπείτε δὲ παρήιε σὺν τῷ θιάσῳ ὁ Σκύλης καὶ εἶδόν μιν βακχεύοντα οἱ Σκύθαι, κάρτα συμφορὴν μεγάλην ἐποιήσαντο, ἐξελθόντες δὲ ἐσήμαινον πάσῃ τῇ στρατιῇ τὰ ἴδοιεν. 4.80. ὡς δὲ μετὰ ταῦτα ἐξήλαυνε ὁ Σκύλης ἐς ἤθεα τὰ ἑωυτοῦ, οἱ Σκύθαι προστησάμενοι τὸν ἀδελφεὸν αὐτοῦ Ὀκταμασάδην, γεγονότα ἐκ τῆς Τήρεω θυγατρός, ἐπανιστέατο τῷ Σκύλῃ. ὁ δὲ μαθὼν τὸ γινόμενον ἐπʼ ἑωυτῷ καὶ τὴν αἰτίην διʼ ἣν ἐποιέετο, καταφεύγει ἐς τὴν Θρηίκην. πυθόμενος δὲ ὁ Ὀκταμασάδης ταῦτα ἐστρατεύετο ἐπὶ τὴν Θρηίκην. ἐπείτε δὲ ἐπὶ τῷ Ἴστρῳ ἐγένετο, ἠντίασάν μιν οἱ Θρήικες, μελλόντων δὲ αὐτῶν συνάψειν ἔπεμψε Σιτάλκης παρὰ τὸν Ὀκταμασάδην λέγων τοιάδε. “τι δεῖ ἡμέας ἀλλήλων πειρηθῆναι; εἶς μέν μευ τῆς ἀδελφεῆς παῖς, ἔχεις δέ μευ ἀδελφεόν. σὺ δέ μοι ἀπόδος τοῦτον, καὶ ἐγὼ σοὶ τὸν σὸν Σκύλην παραδίδωμι· στρατιῇ δὲ μήτε σὺ κινδυνεύσῃς μήτʼ ἐγώ.” ταῦτά οἱ πέμψας ὁ Σιτάλκης ἐπεκηρυκεύετο· ἦν γὰρ παρὰ τῷ Ὀκταμασάδη ἀδελφεὸς Σιτάλκεω πεφευγώς. ὁ δὲ Ὀκταμασάδης καταινέει ταῦτα, ἐκδοὺς δὲ τὸν ἑωυτοῦ μήτρωα Σιτάλκη ἔλαβε τὸν ἀδελφεὸν Σκύλην. καὶ Σιτάλκης μὲν παραλαβὼν τὸν ἀδελφεὸν ἀπήγετο, Σκύλεω δὲ Ὀκταμασάδης αὐτοῦ ταύτῃ ἀπέταμε τὴν κεφαλήν. οὕτω μὲν περιστέλλουσι τὰ σφέτερα νόμαια Σκύθαι, τοῖσι δὲ παρακτωμένοισι ξεινικοὺς νόμους τοιαῦτα ἐπιτίμια διδοῦσι.
5.7. οὗτοι μὲν σφέων οἱ ἐπιφανέστατοι νόμοι εἰσί, θεοὺς δὲ σέβονται μούνους τούσδε, Ἄρεα καὶ Διόνυσον καὶ Ἄρτεμιν. οἱ δὲ βασιλέες αὐτῶν, πάρεξ τῶν ἄλλων πολιητέων, σέβονται Ἑρμέην μάλιστα θεῶν, καὶ ὀμνύουσι μοῦνον τοῦτον, καὶ λέγουσι γεγονέναι ἀπὸ Ἑρμέω ἑωυτούς.
5.67. ταῦτα δέ, δοκέειν ἐμοί, ἐμιμέετο ὁ Κλεισθένης οὗτος τὸν ἑωυτοῦ μητροπάτορα Κλεισθένεα τὸν Σικυῶνος τύραννον. Κλεισθένης γὰρ Ἀργείοισι πολεμήσας τοῦτο μὲν ῥαψῳδοὺς ἔπαυσε ἐν Σικυῶνι ἀγωνίζεσθαι τῶν Ὁμηρείων ἐπέων εἵνεκα, ὅτι Ἀργεῖοί τε καὶ Ἄργος τὰ πολλὰ πάντα ὑμνέαται· τοῦτο δέ, ἡρώιον γὰρ ἦν καὶ ἔστι ἐν αὐτῇ τῇ ἀγορῇ τῶν Σικυωνίων Ἀδρήστου τοῦ Ταλαοῦ, τοῦτον ἐπεθύμησε ὁ Κλεισθένης ἐόντα Ἀργεῖον ἐκβαλεῖν ἐκ τῆς χώρης. ἐλθὼν δὲ ἐς Δελφοὺς ἐχρηστηριάζετο εἰ ἐκβάλοι τὸν Ἄδρηστον· ἡ δὲ Πυθίη οἱ χρᾷ φᾶσα Ἄδρηστον μὲν εἶναι Σικυωνίων βασιλέα, κεῖνον δὲ λευστῆρα. ἐπεὶ δὲ ὁ θεὸς τοῦτό γε οὐ παρεδίδου, ἀπελθὼν ὀπίσω ἐφρόντιζε μηχανὴν τῇ αὐτὸς ὁ Ἄδρηστος ἀπαλλάξεται. ὡς δέ οἱ ἐξευρῆσθαι ἐδόκεε, πέμψας ἐς Θήβας τὰς Βοιωτίας ἔφη θέλειν ἐπαγαγέσθαι Μελάνιππον τὸν Ἀστακοῦ· οἱ δὲ Θηβαῖοι ἔδοσαν. ἐπαγαγόμενος δὲ ὁ Κλεισθένης τὸν Μελάνιππον τέμενός οἱ ἀπέδεξε ἐν αὐτῷ τῷ πρυτανηίῳ καί μιν ἵδρυσε ἐνθαῦτα ἐν τῷ ἰσχυροτάτῳ. ἐπηγάγετο δὲ τὸν Μελάνιππον ὁ Κλεισθένης ʽ καὶ γὰρ τοῦτο δεῖ ἀπηγήσασθαἰ ὡς ἔχθιστον ἐόντα Ἀδρήστῳ, ὃς τόν τε ἀδελφεόν οἱ Μηκιστέα ἀπεκτόνεε καὶ τὸν γαμβρὸν Τυδέα. ἐπείτε δέ οἱ τὸ τέμενος ἀπέδεξε, θυσίας τε καὶ ὁρτὰς Ἀδρήστου ἀπελόμενος ἔδωκε τῷ Μελανίππῳ. οἱ δὲ Σικυώνιοι ἐώθεσαν μεγαλωστὶ κάρτα τιμᾶν τὸν Ἄδρηστον· ἡ γὰρ χώρη ἦν αὕτη Πολύβου, ὁ δὲ Ἄδρηστος ἦν Πολύβου θυγατριδέος, ἄπαις δὲ Πόλυβος τελευτῶν διδοῖ Ἀδρήστῳ τὴν ἀρχήν. τά τε δὴ ἄλλα οἱ Σικυώνιοι ἐτίμων τὸν Ἄδρηστον καὶ δὴ πρὸς τὰ πάθεα αὐτοῦ τραγικοῖσι χοροῖσι ἐγέραιρον, τὸν μὲν Διόνυσον οὐ τιμῶντες, τὸν δὲ Ἄδρηστον. Κλεισθένης δὲ χοροὺς μὲν τῷ Διονύσῳ ἀπέδωκε, τὴν δὲ ἄλλην θυσίην Μελανίππῳ.
6.137. Λῆμνον δὲ Μιλτιάδης ὁ Κίμωνος ὧδε ἔσχε. Πελασγοὶ ἐπείτε ἐκ τῆς Ἀττικῆς ὑπὸ Ἀθηναίων ἐξεβλήθησαν, εἴτε ὦν δὴ δικαίως εἴτε ἀδίκως· τοῦτο γὰρ οὐκ ἔχω φράσαι, πλὴν τὰ λεγόμενα, ὅτι Ἑκαταῖος μὲν ὁ Ἡγησάνδρου ἔφησε ἐν τοῖσι λόγοισι λέγων ἀδίκως· ἐπείτε γὰρ ἰδεῖν τοὺς Ἀθηναίους τὴν χώρην, τὴν σφίσι αὐτοῖσι ὑπὸ τὸν Ὑμησσὸν ἐοῦσαν ἔδοσαν Πελασγοῖσι οἰκῆσαι μισθὸν τοῦ τείχεος τοῦ περὶ τὴν ἀκρόπολιν κοτὲ ἐληλαμένου, ταύτην ὡς ἰδεῖν τοὺς Ἀθηναίους ἐξεργασμένην εὖ, τὴν πρότερον εἶναι κακήν τε καὶ τοῦ μηδενὸς ἀξίην, λαβεῖν φθόνον τε καὶ ἵμερον τῆς γῆς, καὶ οὕτω ἐξελαύνειν αὐτοὺς οὐδεμίαν ἄλλην πρόφασιν προϊσχομένους τοὺς Ἀθηναίους. ὡς δὲ αὐτοὶ Ἀθηναῖοι λέγουσι, δικαίως ἐξελάσαι. κατοικημένους γὰρ τοὺς Πελασγοὺς ὑπὸ τῷ Ὑμησσῷ, ἐνθεῦτεν ὁρμωμένους ἀδικέειν τάδε. φοιτᾶν γὰρ αἰεὶ τὰς σφετέρας θυγατέρας τε καὶ τοὺς παῖδας ἐπʼ ὕδωρ ἐπὶ τὴν Ἐννεάκρουνον· οὐ γὰρ εἶναι τοῦτον τὸν χρόνον σφίσι κω οὐδὲ τοῖσι ἄλλοισι Ἕλλησι οἰκέτας· ὅκως δὲ ἔλθοιεν αὗται, τοὺς Πελασγοὺς ὑπὸ ὕβριός τε καὶ ὀλιγωρίης βιᾶσθαι σφέας. καὶ ταῦτα μέντοι σφι οὐκ ἀποχρᾶν ποιέειν, ἀλλὰ τέλος καὶ ἐπιβουλεύοντας ἐπιχείρησιν φανῆναι ἐπʼ αὐτοφώρῳ. ἑωυτοὺς δὲ γενέσθαι τοσούτῳ ἐκείνων ἄνδρας ἀμείνονας, ὅσῳ, παρεὸν ἑωυτοῖσι ἀποκτεῖναι τοὺς Πελασγούς, ἐπεί σφεας ἔλαβον ἐπιβουλεύοντας, οὐκ ἐθελῆσαι, ἀλλά σφι προειπεῖν ἐκ τῆς γῆς ἐξιέναι. τοὺς δὲ οὕτω δὴ ἐκχωρήσαντας ἄλλα τε σχεῖν χωρία καὶ δὴ καὶ Λῆμνον. ἐκεῖνα μὲν δὴ Ἑκαταῖος ἔλεξε, ταῦτα δὲ Ἀθηναῖοι λέγουσι.
9.34. ταῦτα δὲ λέγων οὗτος ἐμιμέετο Μελάμποδα, ὡς εἰκάσαι βασιληίην τε καὶ πολιτηίην αἰτεομένους. καὶ γὰρ δὴ καὶ Μελάμπους τῶν ἐν Ἄργεϊ γυναικῶν μανεισέων, ὥς μιν οἱ Ἀργεῖοι ἐμισθοῦντο ἐκ Πύλου παῦσαι τὰς σφετέρας γυναῖκας τῆς νούσου, μισθὸν προετείνατο τῆς βασιληίης τὸ ἥμισυ. οὐκ ἀνασχομένων δὲ τῶν Ἀργείων ἀλλʼ ἀπιόντων, ὡς ἐμαίνοντο πλεῦνες τῶν γυναικῶν, οὕτω δὴ ὑποστάντες τὰ ὁ Μελάμπους προετείνατο ἤισαν δώσοντές οἱ ταῦτα. ὁ δὲ ἐνθαῦτα δὴ ἐπορέγεται ὁρέων αὐτοὺς τετραμμένους, φάς, ἢν μὴ καὶ τῷ ἀδελφεῷ Βίαντι μεταδῶσι τὸ τριτημόριον τῆς βασιληίης, οὐ ποιήσειν τὰ βούλονται. οἱ δὲ Ἀργεῖοι ἀπειληθέντες ἐς στεινὸν καταινέουσι καὶ ταῦτα.''. None | 1.44. Distraught by the death of his son, Croesus cried out the more vehemently because the killer was one whom he himself had cleansed of blood, ,and in his great and terrible grief at this mischance he called on Zeus by three names—Zeus the Purifier, Zeus of the Hearth, Zeus of Comrades: the first, because he wanted the god to know what evil his guest had done him; the second, because he had received the guest into his house and thus unwittingly entertained the murderer of his son; and the third, because he had found his worst enemy in the man whom he had sent as a protector. ' "
2.29. I was unable to learn anything from anyone else, but this much further I did learn by the most extensive investigation that I could make, going as far as the city of Elephantine to look myself, and beyond that by question and hearsay. ,Beyond Elephantine, as one travels inland, the land rises. Here one must pass with the boat roped on both sides as men harness an ox; and if the rope breaks, the boat will be carried away by the strength of the current. ,This part of the river is a four days' journey by boat, and the Nile here is twisty just as the Maeander ; a distance of twelve schoeni must be passed in the foregoing manner. After that, you come to a level plain, where there is an island in the Nile, called Takhompso. ,The country above Elephantine now begins to be inhabited by Ethiopians: half the people of the island are Ethiopians, and half Egyptians. Near the island is a great lake, on whose shores live nomadic Ethiopians. After crossing this, you come to the stream of the Nile, which empties into this lake. ,Then you disembark and journey along the river bank for forty days; for there are sharp projecting rocks in the Nile and many reefs, through which no boat can pass. ,Having traversed this part in forty days as I have said, you take boat again and so travel for twelve days until you come to a great city called Meroe, which is said to be the capital of all Ethiopia . ,The people of the place worship no other gods but Zeus and Dionysus; these they greatly honor, and they have a place of divination sacred to Zeus; they send out armies whenever and wherever this god through his oracle commands them. " '
2.38. They believe that bulls belong to Epaphus, and for this reason scrutinize them as follows; if they see even one black hair on them, the bull is considered impure. ,One of the priests, appointed to the task, examines the beast, making it stand and lie, and drawing out its tongue, to determine whether it is clean of the stated signs which I shall indicate hereafter. He looks also to the hairs of the tail, to see if they grow naturally. ,If it is clean in all these respects, the priest marks it by wrapping papyrus around the horns, then smears it with sealing-earth and stamps it with his ring; and after this they lead the bull away. But the penalty is death for sacrificing a bull that the priest has not marked. Such is the manner of approving the beast; I will now describe how it is sacrificed.
2.40. But in regard to the disembowelling and burning of the victims, there is a different way for each sacrifice. I shall now, however, speak of that goddess whom they consider the greatest, and in whose honor they keep highest festival. ,After praying in the foregoing way, they take the whole stomach out of the flayed bull, leaving the entrails and the fat in the carcass, and cut off the legs, the end of the loin, the shoulders, and the neck. ,Having done this, they fill what remains of the carcass with pure bread, honey, raisins, figs, frankincense, myrrh, and other kinds of incense, and then burn it, pouring a lot of oil on it. ,They fast before the sacrifice, and while it is burning, they all make lamentation; and when their lamentation is over, they set out a meal of what is left of the victim. ' "2.41. All Egyptians sacrifice unblemished bulls and bull-calves; they may not sacrifice cows: these are sacred to Isis. ,For the images of Isis are in woman's form, horned like a cow, exactly as the Greeks picture Io, and cows are held by far the most sacred of all beasts of the herd by all Egyptians alike. ,For this reason, no Egyptian man or woman will kiss a Greek man, or use a knife, or a spit, or a cauldron belonging to a Greek, or taste the flesh of an unblemished bull that has been cut up with a Greek knife. ,Cattle that die are dealt with in the following way. Cows are cast into the river, bulls are buried by each city in its suburbs, with one or both horns uncovered for a sign; then, when the carcass is decomposed, and the time appointed is at hand, a boat comes to each city from the island called Prosopitis, ,an island in the Delta, nine schoeni in circumference. There are many other towns on Prosopitis; the one from which the boats come to gather the bones of the bulls is called Atarbekhis; a temple of Aphrodite stands in it of great sanctity. ,From this town many go out, some to one town and some to another, to dig up the bones, which they then carry away and all bury in one place. As they bury the cattle, so do they all other beasts at death. Such is their ordice respecting these also; for they, too, may not be killed. " "2.42. All that have a temple of Zeus of Thebes or are of the Theban district sacrifice goats, but will not touch sheep. ,For no gods are worshipped by all Egyptians in common except Isis and Osiris, who they say is Dionysus; these are worshipped by all alike. Those who have a temple of Mendes or are of the Mendesian district sacrifice sheep, but will not touch goats. ,The Thebans, and those who by the Theban example will not touch sheep, give the following reason for their ordice: they say that Heracles wanted very much to see Zeus and that Zeus did not want to be seen by him, but that finally, when Heracles prayed, Zeus contrived ,to show himself displaying the head and wearing the fleece of a ram which he had flayed and beheaded. It is from this that the Egyptian images of Zeus have a ram's head; and in this, the Egyptians are imitated by the Ammonians, who are colonists from Egypt and Ethiopia and speak a language compounded of the tongues of both countries. ,It was from this, I think, that the Ammonians got their name, too; for the Egyptians call Zeus “Amon”. The Thebans, then, consider rams sacred for this reason, and do not sacrifice them. ,But one day a year, at the festival of Zeus, they cut in pieces and flay a single ram and put the fleece on the image of Zeus, as in the story; then they bring an image of Heracles near it. Having done this, all that are at the temple mourn for the ram, and then bury it in a sacred coffin. " '2.43. Concerning Heracles, I heard it said that he was one of the twelve gods. But nowhere in Egypt could I hear anything about the other Heracles, whom the Greeks know. ,I have indeed a lot of other evidence that the name of Heracles did not come from Hellas to Egypt, but from Egypt to Hellas (and in Hellas to those Greeks who gave the name Heracles to the son of Amphitryon), besides this: that Amphitryon and Alcmene, the parents of this Heracles, were both Egyptian by descent ; and that the Egyptians deny knowing the names Poseidon and the Dioscuri, nor are these gods reckoned among the gods of Egypt . ,Yet if they got the name of any deity from the Greeks, of these not least but in particular would they preserve a recollection, if indeed they were already making sea voyages and some Greeks, too, were seafaring men, as I expect and judge; so that the names of these gods would have been even better known to the Egyptians than the name of Heracles. ,But Heracles is a very ancient god in Egypt ; as the Egyptians themselves say, the change of the eight gods to the twelve, one of whom they acknowledge Heracles to be, was made seventeen thousand years before the reign of Amasis. 2.44. Moreover, wishing to get clear information about this matter where it was possible so to do, I took ship for Tyre in Phoenicia, where I had learned by inquiry that there was a holy temple of Heracles. ,There I saw it, richly equipped with many other offerings, besides two pillars, one of refined gold, one of emerald: a great pillar that shone at night; and in conversation with the priests, I asked how long it was since their temple was built. ,I found that their account did not tally with the belief of the Greeks, either; for they said that the temple of the god was founded when Tyre first became a city, and that was two thousand three hundred years ago. At Tyre I saw yet another temple of the so-called Thasian Heracles. ,Then I went to Thasos, too, where I found a temple of Heracles built by the Phoenicians, who made a settlement there when they voyaged in search of Europe ; now they did so as much as five generations before the birth of Heracles the son of Amphitryon in Hellas . ,Therefore, what I have discovered by inquiry plainly shows that Heracles is an ancient god. And furthermore, those Greeks, I think, are most in the right, who have established and practise two worships of Heracles, sacrificing to one Heracles as to an immortal, and calling him the Olympian, but to the other bringing offerings as to a dead hero. 2.45. And the Greeks say many other ill-considered things, too; among them, this is a silly story which they tell about Heracles: that when he came to Egypt, the Egyptians crowned him and led him out in a procession to sacrifice him to Zeus; and for a while (they say) he followed quietly, but when they started in on him at the altar, he resisted and killed them all. ,Now it seems to me that by this story the Greeks show themselves altogether ignorant of the character and customs of the Egyptians; for how should they sacrifice men when they are forbidden to sacrifice even beasts, except swine and bulls and bull-calves, if they are unblemished, and geese? ,And furthermore, as Heracles was alone, and, still, only a man, as they say, how is it natural that he should kill many myriads? In talking so much about this, may I keep the goodwill of gods and heroes!
2.47. Swine are held by the Egyptians to be unclean beasts. In the first place, if an Egyptian touches a hog in passing, he goes to the river and dips himself in it, clothed as he is; and in the second place, swineherds, though native born Egyptians, are alone of all men forbidden to enter any Egyptian temple; nor will any give a swineherd his daughter in marriage, nor take a wife from their women; but swineherds intermarry among themselves. ,Nor do the Egyptians think it right to sacrifice swine to any god except the Moon and Dionysus; to these, they sacrifice their swine at the same time, in the same season of full moon; then they eat the meat. The Egyptians have an explanation of why they sacrifice swine at this festival, yet abominate them at others; I know it, but it is not fitting that I relate it. ,But this is how they sacrifice swine to the Moon: the sacrificer lays the end of the tail and the spleen and the caul together and covers them up with all the fat that he finds around the belly, then consigns it all to the fire; as for the rest of the flesh, they eat it at the time of full moon when they sacrifice the victim; but they will not taste it on any other day. Poor men, with but slender means, mold swine out of dough, which they then take and sacrifice. 2.48. To Dionysus, on the evening of his festival, everyone offers a piglet which he kills before his door and then gives to the swineherd who has sold it, for him to take away. ,The rest of the festival of Dionysus is observed by the Egyptians much as it is by the Greeks, except for the dances; but in place of the phallus, they have invented the use of puppets two feet high moved by strings, the male member nodding and nearly as big as the rest of the body, which are carried about the villages by women; a flute-player goes ahead, the women follow behind singing of Dionysus. ,Why the male member is so large and is the only part of the body that moves, there is a sacred legend that explains. 2.49. Now then, it seems to me that Melampus son of Amytheon was not ignorant of but was familiar with this sacrifice. For Melampus was the one who taught the Greeks the name of Dionysus and the way of sacrificing to him and the phallic procession; he did not exactly unveil the subject taking all its details into consideration, for the teachers who came after him made a fuller revelation; but it was from him that the Greeks learned to bear the phallus along in honor of Dionysus, and they got their present practice from his teaching. ,I say, then, that Melampus acquired the prophetic art, being a discerning man, and that, besides many other things which he learned from Egypt, he also taught the Greeks things concerning Dionysus, altering few of them; for I will not say that what is done in Egypt in connection with the god and what is done among the Greeks originated independently: for they would then be of an Hellenic character and not recently introduced. ,Nor again will I say that the Egyptians took either this or any other custom from the Greeks. But I believe that Melampus learned the worship of Dionysus chiefly from Cadmus of Tyre and those who came with Cadmus from Phoenicia to the land now called Boeotia .
2.52. Formerly, in all their sacrifices, the Pelasgians called upon gods without giving name or appellation to any (I know this, because I was told at Dodona ); for as yet they had not heard of such. They called them gods from the fact that, besides setting everything in order, they maintained all the dispositions. ,Then, after a long while, first they learned the names of the rest of the gods, which came to them from Egypt, and, much later, the name of Dionysus; and presently they asked the oracle at Dodona about the names; for this place of divination, held to be the most ancient in Hellas, was at that time the only one. ,When the Pelasgians, then, asked at Dodona whether they should adopt the names that had come from foreign parts, the oracle told them to use the names. From that time onwards they used the names of the gods in their sacrifices; and the Greeks received these later from the Pelasgians. 2.53. But whence each of the gods came to be, or whether all had always been, and how they appeared in form, they did not know until yesterday or the day before, so to speak; ,for I suppose Hesiod and Homer flourished not more than four hundred years earlier than I; and these are the ones who taught the Greeks the descent of the gods, and gave the gods their names, and determined their spheres and functions, and described their outward forms. ,But the poets who are said to have been earlier than these men were, in my opinion, later. The earlier part of all this is what the priestesses of Dodona tell; the later, that which concerns Hesiod and Homer, is what I myself say. 2.54. But about the oracles in Hellas, and that one which is in Libya, the Egyptians give the following account. The priests of Zeus of Thebes told me that two priestesses had been carried away from Thebes by Phoenicians; one, they said they had heard was taken away and sold in Libya, the other in Hellas ; these women, they said, were the first founders of places of divination in the aforesaid countries. ,When I asked them how it was that they could speak with such certain knowledge, they said in reply that their people had sought diligently for these women, and had never been able to find them, but had learned later the story which they were telling me.
2.59. The Egyptians hold solemn assemblies not once a year, but often. The principal one of these and the most enthusiastically celebrated is that in honor of Artemis at the town of Bubastis , and the next is that in honor of Isis at Busiris. ,This town is in the middle of the Egyptian Delta, and there is in it a very great temple of Isis, who is Demeter in the Greek language. ,The third greatest festival is at Saïs in honor of Athena; the fourth is the festival of the sun at Heliopolis, the fifth of Leto at Buto, and the sixth of Ares at Papremis.
2.81. They wear linen tunics with fringes hanging about the legs, called “calasiris,” and loose white woolen mantles over these. But nothing woolen is brought into temples, or buried with them: that is impious. ,They agree in this with practices called Orphic and Bacchic, but in fact Egyptian and Pythagorean: for it is impious, too, for one partaking of these rites to be buried in woolen wrappings. There is a sacred legend about this. ' "2.82. Other things originating with the Egyptians are these. Each month and day belong to one of the gods, and according to the day of one's birth are determined how one will fare and how one will end and what one will be like; those Greeks occupied with poetry exploit this. ,More portents have been discovered by them than by all other peoples; when a portent occurs, they take note of the outcome and write it down; and if something of a like kind happens again, they think it will have a like result. " '
2.123. These Egyptian stories are for the benefit of whoever believes such tales: my rule in this history is that I record what is said by all as I have heard it. The Egyptians say that Demeter and Dionysus are the rulers of the lower world. ,The Egyptians were the first who maintained the following doctrine, too, that the human soul is immortal, and at the death of the body enters into some other living thing then coming to birth; and after passing through all creatures of land, sea, and air, it enters once more into a human body at birth, a cycle which it completes in three thousand years. ,There are Greeks who have used this doctrine, some earlier and some later, as if it were their own; I know their names, but do not record them. ' "
2.144. Thus they showed that all those whose statues stood there had been good men, but quite unlike gods. ,Before these men, they said, the rulers of Egypt were gods, but none had been contemporary with the human priests. of these gods one or another had in succession been supreme; the last of them to rule the country was Osiris' son Horus, whom the Greeks call Apollo; he deposed Typhon, and was the last divine king of Egypt . Osiris is, in the Greek language, Dionysus. " '2.145. Among the Greeks, Heracles, Dionysus, and Pan are held to be the youngest of the gods. But in Egypt, Pan is the most ancient of these and is one of the eight gods who are said to be the earliest of all; Heracles belongs to the second dynasty (that of the so-called twelve gods); and Dionysus to the third, which came after the twelve. ,How many years there were between Heracles and the reign of Amasis, I have already shown; Pan is said to be earlier still; the years between Dionysus and Amasis are the fewest, and they are reckoned by the Egyptians at fifteen thousand. ,The Egyptians claim to be sure of all this, since they have reckoned the years and chronicled them in writing. ,Now the Dionysus who was called the son of Semele, daughter of Cadmus, was about sixteen hundred years before my time, and Heracles son of Alcmene about nine hundred years; and Pan the son of Penelope (for according to the Greeks Penelope and Hermes were the parents of Pan) was about eight hundred years before me, and thus of a later date than the Trojan war. 2.146. With regard to these two, Pan and Dionysus, one may follow whatever story one thinks most credible; but I give my own opinion concerning them here. Had Dionysus son of Semele and Pan son of Penelope appeared in Hellas and lived there to old age, like Heracles the son of Amphitryon, it might have been said that they too (like Heracles) were but men, named after the older Pan and Dionysus, the gods of antiquity; ,but as it is, the Greek story has it that no sooner was Dionysus born than Zeus sewed him up in his thigh and carried him away to Nysa in Ethiopia beyond Egypt ; and as for Pan, the Greeks do not know what became of him after his birth. It is therefore plain to me that the Greeks learned the names of these two gods later than the names of all the others, and trace the birth of both to the time when they gained the knowledge.
2.156. Thus, then, the shrine is the most marvellous of all the things that I saw in this temple; but of things of second rank, the most wondrous is the island called Khemmis . ,This lies in a deep and wide lake near the temple at Buto, and the Egyptians say that it floats. I never saw it float, or move at all, and I thought it a marvellous tale, that an island should truly float. ,However that may be, there is a great shrine of Apollo on it, and three altars stand there; many palm trees grow on the island, and other trees too, some yielding fruit and some not. ,This is the story that the Egyptians tell to explain why the island moves: that on this island that did not move before, Leto, one of the eight gods who first came to be, who was living at Buto where this oracle of hers is, taking charge of Apollo from Isis, hid him for safety in this island which is now said to float, when Typhon came hunting through the world, keen to find the son of Osiris. ,Apollo and Artemis were (they say) children of Dionysus and Isis, and Leto was made their nurse and preserver; in Egyptian, Apollo is Horus, Demeter Isis, Artemis Bubastis. ,It was from this legend and no other that Aeschylus son of Euphorion took a notion which is in no poet before him: that Artemis was the daughter of Demeter. For this reason the island was made to float. So they say. ' "
2.171. On this lake they enact by night the story of the god's sufferings, a rite which the Egyptians call the Mysteries. I could say more about this, for I know the truth, but let me preserve a discreet silence. ,Let me preserve a discreet silence, too, concerning that rite of Demeter which the Greeks call 3.8. There are no men who respect pledges more than the Arabians. This is how they give them: a man stands between the two pledging parties, and with a sharp stone cuts the palms of their hands, near the thumb; then he takes a piece of wood from the cloak of each and smears with their blood seven stones that lie between them, meanwhile calling on Dionysus and the Heavenly Aphrodite; ,after this is done, the one who has given his pledge commends the stranger (or his countryman if the other be one) to his friends, and his friends hold themselves bound to honor the pledge. ,They believe in no other gods except Dionysus and the Heavenly Aphrodite; and they say that they wear their hair as Dionysus does his, cutting it round the head and shaving the temples. They call Dionysus, Orotalt; and Aphrodite, Alilat.' "
3.97. These were the governments and appointments of tribute. The Persian country is the only one which I have not recorded as tributary; for the Persians live free from all taxes. ,As for those on whom no tribute was laid, but who rendered gifts instead, they were, firstly, the Ethiopians nearest to Egypt, whom Cambyses conquered in his march towards the long-lived Ethiopians; and also those who dwell about the holy Nysa, where Dionysus is the god of their festivals. These Ethiopians and their neighbors use the same seed as the Indian Callantiae, and they live underground. ,These together brought every other year and still bring a gift of two choenixes of unrefined gold, two hundred blocks of ebony, five Ethiopian boys, and twenty great elephants' tusks. ,Gifts were also required of the Colchians and their neighbors as far as the Caucasus mountains (which is as far as the Persian rule reaches, the country north of the Caucasus paying no regard to the Persians); these were rendered every four years and are still rendered, namely, a hundred boys and as many maids. ,The Arabians rendered a thousand talents' weight of frankincense yearly. Such were the gifts of these peoples to the king, besides the tribute. " '
4.36. I have said this much of the Hyperboreans, and let it suffice; for I do not tell the story of that Abaris, alleged to be a Hyperborean, who carried the arrow over the whole world, fasting all the while. But if there are men beyond the north wind, then there are others beyond the south. ,And I laugh to see how many have before now drawn maps of the world, not one of them reasonably; for they draw the world as round as if fashioned by compasses, encircled by the Ocean river, and Asia and Europe of a like extent. For myself, I will in a few words indicate the extent of the two, and how each should be drawn. ' "
4.76. But as regards foreign customs, the Scythians (like others) very much shun practising those of any other country, and particularly of Hellas, as was proved in the case of Anacharsis and also of Scyles. ,For when Anacharsis was coming back to the Scythian country after having seen much of the world in his travels and given many examples of his wisdom, he sailed through the Hellespont and put in at Cyzicus; ,where, finding the Cyzicenes celebrating the feast of the Mother of the Gods with great ceremony, he vowed to this same Mother that if he returned to his own country safe and sound he would sacrifice to her as he saw the Cyzicenes doing, and establish a nightly rite of worship. ,So when he came to Scythia, he hid himself in the country called Woodland (which is beside the Race of Achilles, and is all overgrown with every kind of timber); hidden there, Anacharsis celebrated the goddess' ritual with exactness, carrying a small drum and hanging images about himself. ,Then some Scythian saw him doing this and told the king, Saulius; who, coming to the place himself and seeing Anacharsis performing these rites, shot an arrow at him and killed him. And now the Scythians, if they are asked about Anacharsis, say they have no knowledge of him; this is because he left his country for Hellas and followed the customs of strangers. ,But according to what I heard from Tymnes, the deputy for Ariapithes, Anacharsis was an uncle of Idanthyrsus king of Scythia, and he was the son of Gnurus, son of Lycus, son of Spargapithes. Now if Anacharsis was truly of this family, then let him know he was slain by his own brother; for Idanthyrsus was the son of Saulius, and it was Saulius who killed Anacharsis. " '4.77. It is true that I have heard another story told by the Peloponnesians; namely, that Anacharsis had been sent by the king of Scythia and had been a student of the ways of Hellas, and after his return told the king who sent him that all Greeks were keen for every kind of learning, except the Lacedaemonians; but that these were the only Greeks who spoke and listened with discretion. ,But this is a tale pointlessly invented by the Greeks themselves; and be this as it may, the man was put to death as I have said. ' "4.78. This, then, was how Anacharsis fared, owing to his foreign ways and consorting with Greeks; and a great many years afterward, Scyles, son of Ariapithes, suffered a like fate. Scyles was one of the sons born to Ariapithes, king of Scythia; but his mother was of Istria, and not native-born; and she taught him to speak and read Greek. ,As time passed, Ariapithes was treacherously killed by Spargapithes, king of the Agathyrsi, and Scyles inherited the kingship and his father's wife, a Scythian woman whose name was Opoea, and she bore Scyles a son, Oricus. ,So Scyles was king of Scythia; but he was in no way content with the Scythian way of life, and was much more inclined to Greek ways, from the upbringing that he had received. So this is what he would do: he would lead the Scythian army to the city of the Borysthenites (who say that they are Milesians), and when he arrived there would leave his army in the suburb of the city, ,while he himself, entering within the walls and shutting the gates, would take off his Scythian apparel and put on Greek dress; and in it he would go among the townsfolk unattended by spearmen or any others (who would guard the gates, lest any Scythian see him wearing this apparel), and in every way follow the Greek manner of life, and worship the gods according to Greek usage. ,When he had spent a month or more like this, he would put on Scythian dress and leave the city. He did this often; and he built a house in Borysthenes, and married a wife of the people of the country and brought her there. " '4.79. But when things had to turn out badly for him, they did so for this reason: he conceived a desire to be initiated into the rites of the Bacchic Dionysus; and when he was about to begin the sacred mysteries, he saw the greatest vision. ,He had in the city of the Borysthenites a spacious house, grand and costly (the same house I just mentioned), all surrounded by sphinxes and griffins worked in white marble; this house was struck by a thunderbolt. And though the house burnt to the ground, Scyles none the less performed the rite to the end. ,Now the Scythians reproach the Greeks for this Bacchic revelling, saying that it is not reasonable to set up a god who leads men to madness. ,So when Scyles had been initiated into the Bacchic rite, some one of the Borysthenites scoffed at the Scythians: “You laugh at us, Scythians, because we play the Bacchant and the god possesses us; but now this deity has possessed your own king, so that he plays the Bacchant and is maddened by the god. If you will not believe me, follow me now and I will show him to you.” ,The leading men among the Scythians followed him, and the Borysthenite brought them up secretly onto a tower; from which, when Scyles passed by with his company of worshippers, they saw him playing the Bacchant; thinking it a great misfortune, they left the city and told the whole army what they had seen. ' "4.80. After this Scyles rode off to his own place; but the Scythians rebelled against him, setting up his brother Octamasades, son of the daughter of Teres, for their king. ,Scyles, learning what had happened concerning him and the reason why it had happened, fled into Thrace; and when Octamasades heard this he led his army there. But when he was beside the Ister, the Thracians barred his way; and when the armies were about to engage, Sitalces sent this message to Octamasades: ,“Why should we try each other's strength? You are my sister's son, and you have my brother with you; give him back to me, and I will give up your Scyles to you; and let us not endanger our armies.” ,Such was the offer Sitalces sent to him; for Sitalces' brother had fled from him and was with Octamasades. The Scythian agreed to this, and took his brother Scyles, giving up his own uncle to Sitalces. ,Sitalces then took his brother and carried him away, but Octamasades beheaded Scyles on the spot. This is how closely the Scythians guard their customs, and these are the penalties they inflict on those who add foreign customs to their own. " '
5.7. These are most notable of their usages. They worship no gods but Ares, Dionysus, and Artemis. Their princes, however, unlike the rest of their countrymen, worship Hermes above all gods and swear only by him, claiming him for their ancestor. ' "
5.67. In doing this, to my thinking, this Cleisthenes was imitating his own mother's father, Cleisthenes the tyrant of Sicyon, for Cleisthenes, after going to war with the Argives, made an end of minstrels' contests at Sicyon by reason of the Homeric poems, in which it is the Argives and Argos which are primarily the theme of the songs. Furthermore, he conceived the desire to cast out from the land Adrastus son of Talaus, the hero whose shrine stood then as now in the very marketplace of Sicyon because he was an Argive. ,He went then to Delphi, and asked the oracle if he should cast Adrastus out, but the priestess said in response: “Adrastus is king of Sicyon, and you but a stone thrower.” When the god would not permit him to do as he wished in this matter, he returned home and attempted to devise some plan which might rid him of Adrastus. When he thought he had found one, he sent to Boeotian Thebes saying that he would gladly bring Melanippus son of Astacus into his country, and the Thebans handed him over. ,When Cleisthenes had brought him in, he consecrated a sanctuary for him in the government house itself, where he was established in the greatest possible security. Now the reason why Cleisthenes brought in Melanippus, a thing which I must relate, was that Melanippus was Adrastus' deadliest enemy, for Adrastus had slain his brother Mecisteus and his son-in-law Tydeus. ,Having then designated the precinct for him, Cleisthenes took away all Adrastus' sacrifices and festivals and gave them to Melanippus. The Sicyonians had been accustomed to pay very great honor to Adrastus because the country had once belonged to Polybus, his maternal grandfather, who died without an heir and bequeathed the kingship to him. ,Besides other honors paid to Adrastus by the Sicyonians, they celebrated his lamentable fate with tragic choruses in honor not of Dionysus but of Adrastus. Cleisthenes, however, gave the choruses back to Dionysus and the rest of the worship to Melanippus. " '
6.137. Miltiades son of Cimon took possession of Lemnos in this way: When the Pelasgians were driven out of Attica by the Athenians, whether justly or unjustly I cannot say, beyond what is told; namely, that Hecataeus the son of Hegesandrus declares in his history that the act was unjust; ,for when the Athenians saw the land under Hymettus, formerly theirs, which they had given to the Pelasgians as a dwelling-place in reward for the wall that had once been built around the acropolis—when the Athenians saw how well this place was tilled which previously had been bad and worthless, they were envious and coveted the land, and so drove the Pelasgians out on this and no other pretext. But the Athenians themselves say that their reason for expelling the Pelasgians was just. ,The Pelasgians set out from their settlement at the foot of Hymettus and wronged the Athenians in this way: Neither the Athenians nor any other Hellenes had servants yet at that time, and their sons and daughters used to go to the Nine Wells for water; and whenever they came, the Pelasgians maltreated them out of mere arrogance and pride. And this was not enough for them; finally they were caught in the act of planning to attack Athens. ,The Athenians were much better men than the Pelasgians, since when they could have killed them, caught plotting as they were, they would not so do, but ordered them out of the country. The Pelasgians departed and took possession of Lemnos, besides other places. This is the Athenian story; the other is told by Hecataeus.
9.34. By so saying he imitated Melampus, in so far as one may compare demands for kingship with those for citizenship. For when the women of Argos had gone mad, and the Argives wanted him to come from Pylos and heal them of that madness, Melampus demanded half of their kingship for his wages. ,This the Argives would not put up with and departed. When, however, the madness spread among their women, they promised what Melampus demanded and were ready to give it to him. Thereupon, seeing their purpose changed, he demanded yet more and said that he would not do their will except if they gave a third of their kingship to his brother Bias; now driven into dire straits, the Argives consented to that also. ''. None |
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32. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Bacchic rites • Dionysos • Dionysus • death of Dionysus
Found in books: Bernabe et al (2013) 396; Ebrey and Kraut (2022) 257; Álvarez (2019) 36
400c. σῆμά τινές φασιν αὐτὸ εἶναι τῆς ψυχῆς, ὡς τεθαμμένης ἐν τῷ νῦν παρόντι· καὶ διότι αὖ τούτῳ σημαίνει ἃ ἂν σημαίνῃ ἡ ψυχή, καὶ ταύτῃ σῆμα ὀρθῶς καλεῖσθαι. δοκοῦσι μέντοι μοι μάλιστα θέσθαι οἱ ἀμφὶ Ὀρφέα τοῦτο τὸ ὄνομα, ὡς δίκην διδούσης τῆς ψυχῆς ὧν δὴ ἕνεκα δίδωσιν, τοῦτον δὲ περίβολον ἔχειν, ἵνα σῴζηται, δεσμωτηρίου εἰκόνα· εἶναι οὖν τῆς ψυχῆς τοῦτο, ὥσπερ αὐτὸ ὀνομάζεται, ἕως ἂν ἐκτείσῃ τὰ ὀφειλόμενα, τὸ σῶμα, καὶ οὐδὲν δεῖν παράγειν οὐδʼ ἓν γράμμα.''. None | 400c. ign ( σῆμα ). But I think it most likely that the Orphic poets gave this name, with the idea that the soul is undergoing punishment for something; they think it has the body as an enclosure to keep it safe, like a prison, and this is, as the name itself denotes, the safe ( σῶμα ) for the soul, until the penalty is paid, and not even a letter needs to be changed.''. None |
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33. Plato, Euthyphro, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Bacchus, Bacchius • Dionysos • Dionysos, Dionysos Baccheus • Dionysos, Dionysos Bacchios • Dionysos, Dionysos Bacchos • Dionysos, Dionysos Bassareus/Bassaros • Dionysos, Dionysos Bromios • Dionysus, festivals of
Found in books: Bernabe et al (2013) 46; Mikalson (2010) 92
6b. ΕΥΘ. καὶ ἔτι γε τούτων θαυμασιώτερα, ὦ Σώκρατες, ἃ οἱ πολλοὶ οὐκ ἴσασιν. ΣΩ. καὶ πόλεμον ἆρα ἡγῇ σὺ εἶναι τῷ ὄντι ἐν τοῖς θεοῖς πρὸς ἀλλήλους, καὶ ἔχθρας γε δεινὰς καὶ μάχας καὶ ἄλλα τοιαῦτα πολλά, οἷα λέγεταί τε ὑπὸ τῶν ποιητῶν, καὶ ὑπὸ τῶν''. None | 6b. Euthyphro. Yes, and still more wonderful things than these, Socrates, which most people do not know. Socrates. And so you believe that there was really war between the gods, and fearful enmities and battles and other things of the sort, such as are told of by the poets and represented in varied design''. None |
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34. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Bacchic rites • Dionysus
Found in books: Ebrey and Kraut (2022) 257; Trapp et al (2016) 75
493a. καὶ ἡμεῖς τῷ ὄντι ἴσως τέθναμεν· ἤδη γάρ του ἔγωγε καὶ ἤκουσα τῶν σοφῶν ὡς νῦν ἡμεῖς τέθναμεν καὶ τὸ μὲν σῶμά ἐστιν ἡμῖν σῆμα, τῆς δὲ ψυχῆς τοῦτο ἐν ᾧ ἐπιθυμίαι εἰσὶ τυγχάνει ὂν οἷον ἀναπείθεσθαι καὶ μεταπίπτειν ἄνω κάτω, καὶ τοῦτο ἄρα τις μυθολογῶν κομψὸς ἀνήρ, ἴσως Σικελός τις ἢ Ἰταλικός, παράγων τῷ ὀνόματι διὰ τὸ πιθανόν τε καὶ πειστικὸν ὠνόμασε πίθον, τοὺς δὲ ἀνοήτους ἀμυήτους,''. None | 493a. and we really, it may be, are dead; in fact I once heard sages say that we are now dead, and the body is our tomb, and the part of the soul in which we have desires is liable to be over-persuaded and to vacillate to and fro, and so some smart fellow, a Sicilian, I daresay, or Italian, made a fable in which—by a play of words—he named this part, as being so impressionable and persuadable, a jar, and the thoughtless he called uninitiate:''. None |
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35. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Dionysos • Dionysos, realm • Dionysos,miracles • Dionysus • Dionysus, and wine • Dionysus, festivals of • Technitai of Dionysus • death associated with Dionysos and Dionysian cult or myth • women and Dionysus • wool, worked for Athena by parthenoi and Dionysus
Found in books: Bernabe et al (2013) 73, 175; Mikalson (2010) 86, 88, 221; Mikalson (2016) 259; Parker (2005) 325
653a. λέγομεν ἡμῖν εἶναι τὴν ὀρθὴν παιδείαν. τούτου γάρ, ὥς γε ἐγὼ τοπάζω τὰ νῦν, ἔστιν ἐν τῷ ἐπιτηδεύματι τούτῳ καλῶς κατορθουμένῳ σωτηρία. ΚΛ. μέγα λέγεις. ΑΘ. λέγω τοίνυν τῶν παίδων παιδικὴν εἶναι πρώτην αἴσθησιν ἡδονὴν καὶ λύπην, καὶ ἐν οἷς ἀρετὴ ψυχῇ καὶ κακία παραγίγνεται πρῶτον, ταῦτʼ εἶναι, φρόνησιν δὲ καὶ ἀληθεῖς δόξας βεβαίους εὐτυχὲς ὅτῳ καὶ πρὸς τὸ γῆρας παρεγένετο· τέλεος δʼ οὖν ἔστʼ ἄνθρωπος ταῦτα καὶ τὰ ἐν 815c. ἀναμφισβητήτου διατεμεῖν. τίς οὖν αὕτη, καὶ πῇ δεῖ χωρὶς τέμνειν ἑκατέραν; ὅση μὲν βακχεία τʼ ἐστὶν καὶ τῶν ταύταις ἑπομένων, ἃς Νύμφας τε καὶ Πᾶνας καὶ Σειληνοὺς καὶ Σατύρους ἐπονομάζοντες, ὥς φασιν, μιμοῦνται κατῳνωμένους, περὶ καθαρμούς τε καὶ τελετάς τινας ἀποτελούντων, σύμπαν τοῦτο τῆς ὀρχήσεως τὸ γένος οὔθʼ ὡς εἰρηνικὸν οὔθʼ ὡς πολεμικὸν οὔθʼ ὅτι ποτὲ βούλεται ῥᾴδιον ἀφορίσασθαι· διορίσασθαι μήν μοι ταύτῃ δοκεῖ σχεδὸν ὀρθότατον αὐτὸ εἶναι,' '. None | 653a. our definition of right education. For the safekeeping of this depends, as I now conjecture, upon the correct establishment of the institution mentioned. Clin. That is a strong statement! Ath. What I state is this,—that in children the first childish sensations are pleasure and pain, and that it is in these first that goodness and badness come to the soul; but as to wisdom and settled true opinions, a man is lucky if they come to him even in old age and; he that is possessed of these blessings, and all that they comprise, 815c. All the dancing that is of a Bacchic kind and cultivated by those who indulge in drunken imitations of Pans, Sileni and Satyrs (as they call them), when performing certain rites of expiation and initiation,—all this class of dancing cannot easily be defined either as pacific or as warlike, or as of any one distinct kind. The most correct way of defining it seems to me to be this—' '. None |
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36. Plato, Meno, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Dionysos • Dionysos (Bacchus, god) • Dionysos, death
Found in books: Bernabe et al (2013) 389, 390; Eidinow and Kindt (2015) 218
81c. ἐκ τᾶν βασιλῆες ἀγαυοὶ καὶ σθένει κραιπνοὶ σοφίᾳ τε μέγιστοι ἄνδρες αὔξοντʼ· ἐς δὲ τὸν λοιπὸν χρόνον ἥρωες ἁγνοὶ πρὸς ἀνθρώπων καλεῦνται. Pind. fr. 133 Bergk ἅτε οὖν ἡ ψυχὴ ἀθάνατός τε οὖσα καὶ πολλάκις γεγονυῖα, καὶ ἑωρακυῖα καὶ τὰ ἐνθάδε καὶ τὰ ἐν Ἅιδου καὶ πάντα χρήματα, οὐκ ἔστιν ὅτι οὐ μεμάθηκεν· ὥστε οὐδὲν θαυμαστὸν καὶ περὶ ἀρετῆς καὶ περὶ ἄλλων οἷόν τʼ εἶναι αὐτὴν ἀναμνησθῆναι, ἅ γε καὶ πρότερον ἠπίστατο. ἅτε γὰρ τῆς φύσεως''. None | 81c. glorious kings and men of splendid might and surpassing wisdom, and for all remaining time are they called holy heroes amongst mankind. Pind. Fr. 133 Bergk Seeing then that the soul is immortal and has been born many times, and has beheld all things both in this world and in the nether realms, she has acquired knowledge of all and everything; so that it is no wonder that she should be able to recollect all that she knew before about virtue and other things. For a''. None |
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37. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Bacchus • Bacchus, Bacchius • Dionysos • Dionysos, Dionysos Baccheios • Dionysos, Dionysos Bacchios • Dionysos, Dionysos Bacchos • Dionysos, Dionysos Bromios • Dionysos, Dionysos Lysios • Dionysos, Dionysos Zonussos • Dionysos, Dionysos omophagos • Dionysos, bakchoi • Dionysos, dismemberment of • bacchus, βάκχος • death associated with Dionysos and Dionysian cult or myth
Found in books: Bernabe et al (2013) 41, 146, 393; Seaford (2018) 203; Waldner et al (2016) 39; de Jáuregui et al. (2011) 283
69c. κάθαρσίς τις τῶν τοιούτων πάντων καὶ ἡ σωφροσύνη καὶ ἡ δικαιοσύνη καὶ ἀνδρεία, καὶ αὐτὴ ἡ φρόνησις μὴ καθαρμός τις ᾖ. καὶ κινδυνεύουσι καὶ οἱ τὰς τελετὰς ἡμῖν οὗτοι καταστήσαντες οὐ φαῦλοί τινες εἶναι, ἀλλὰ τῷ ὄντι πάλαι αἰνίττεσθαι ὅτι ὃς ἂν ἀμύητος καὶ ἀτέλεστος εἰς Ἅιδου ἀφίκηται ἐν βορβόρῳ κείσεται, ὁ δὲ κεκαθαρμένος τε καὶ τετελεσμένος ἐκεῖσε ἀφικόμενος μετὰ θεῶν οἰκήσει. εἰσὶν γὰρ δή, ὥς φασιν οἱ περὶ τὰς τελετάς, ναρθηκοφόροι''. None | 69c. from all these things, and self-restraint and justice and courage and wisdom itself are a kind of purification. And I fancy that those men who established the mysteries were not unenlightened, but in reality had a hidden meaning when they said long ago that whoever goes uninitiated and unsanctified to the other world will lie in the mire, but he who arrives there initiated and purified will dwell with the gods. For as they say in the mysteries, the thyrsus-bearers are many, but the mystics few ;''. None |
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38. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Bacchic rites • Bacchus, Bacchius • Dionysos • Dionysos, Dionysos Baccheios • Dionysos, Dionysos Bacchios • Dionysos, Dionysos Liberator • Dionysos, Dionysos Lyaios • Dionysos, Dionysos Lyseus • Dionysos, Dionysos Lysios • Dionysos, Dionysos mainomenos • Dionysos, Gift • Dionysos,punishment • Dionysus • cults, of Dionysos
Found in books: Bernabe et al (2013) 50, 391, 396; Ebrey and Kraut (2022) 257; Joosse (2021) 216; Seaford (2018) 169
244a. πρότερος ἦν λόγος Φαίδρου τοῦ Πυθοκλέους, Μυρρινουσίου ἀνδρός· ὃν δὲ μέλλω λέγειν, Στησιχόρου τοῦ Εὐφήμου, Ἱμεραίου. λεκτέος δὲ ὧδε, ὅτι οὐκ ἔστʼ ἔτυμος λόγος ὃς ἂν παρόντος ἐραστοῦ τῷ μὴ ἐρῶντι μᾶλλον φῇ δεῖν χαρίζεσθαι, διότι δὴ ὁ μὲν μαίνεται, ὁ δὲ σωφρονεῖ. εἰ μὲν γὰρ ἦν ἁπλοῦν τὸ μανίαν κακὸν εἶναι, καλῶς ἂν ἐλέγετο· νῦν δὲ τὰ μέγιστα τῶν ἀγαθῶν ἡμῖν γίγνεται διὰ μανίας, θείᾳ μέντοι δόσει διδομένης. ἥ τε γὰρ δὴ ἐν Δελφοῖς προφῆτις αἵ τʼ ἐν'250b. διὰ τὸ μὴ ἱκανῶς διαισθάνεσθαι. δικαιοσύνης μὲν οὖν καὶ σωφροσύνης καὶ ὅσα ἄλλα τίμια ψυχαῖς οὐκ ἔνεστι φέγγος οὐδὲν ἐν τοῖς τῇδε ὁμοιώμασιν, ἀλλὰ διʼ ἀμυδρῶν ὀργάνων μόγις αὐτῶν καὶ ὀλίγοι ἐπὶ τὰς εἰκόνας ἰόντες θεῶνται τὸ τοῦ εἰκασθέντος γένος· κάλλος δὲ τότʼ ἦν ἰδεῖν λαμπρόν, ὅτε σὺν εὐδαίμονι χορῷ μακαρίαν ὄψιν τε καὶ θέαν, ἑπόμενοι μετὰ μὲν Διὸς ἡμεῖς, ἄλλοι δὲ μετʼ ἄλλου θεῶν, εἶδόν τε καὶ ἐτελοῦντο τῶν τελετῶν ἣν θέμις λέγειν 250c. μακαριωτάτην, ἣν ὠργιάζομεν ὁλόκληροι μὲν αὐτοὶ ὄντες καὶ ἀπαθεῖς κακῶν ὅσα ἡμᾶς ἐν ὑστέρῳ χρόνῳ ὑπέμενεν, ὁλόκληρα δὲ καὶ ἁπλᾶ καὶ ἀτρεμῆ καὶ εὐδαίμονα φάσματα μυούμενοί τε καὶ ἐποπτεύοντες ἐν αὐγῇ καθαρᾷ, καθαροὶ ὄντες καὶ ἀσήμαντοι τούτου ὃ νῦν δὴ σῶμα περιφέροντες ὀνομάζομεν, ὀστρέου τρόπον δεδεσμευμένοι. 265b. ΦΑΙ. πάνυ γε. ΣΩ. τῆς δὲ θείας τεττάρων θεῶν τέτταρα μέρη διελόμενοι, μαντικὴν μὲν ἐπίπνοιαν Ἀπόλλωνος θέντες, Διονύσου δὲ τελεστικήν, Μουσῶν δʼ αὖ ποιητικήν, τετάρτην δὲ ἀφροδίτης καὶ Ἔρωτος, ἐρωτικὴν μανίαν ἐφήσαμέν τε ἀρίστην εἶναι, καὶ οὐκ οἶδʼ ὅπῃ τὸ ἐρωτικὸν πάθος ἀπεικάζοντες, ἴσως μὲν ἀληθοῦς τινος ἐφαπτόμενοι, τάχα δʼ ἂν καὶ ἄλλοσε παραφερόμενοι, κεράσαντες οὐ παντάπασιν ἀπίθανον λόγον, '. None | 244a. that the former discourse was by Phaedrus, the son of Pythocles (Eager for Fame) of Myrrhinus (Myrrhtown); but this which I shall speak is by Stesichorus, son of Euphemus (Man of pious Speech) of Himera (Town of Desire). And I must say that this saying is not true, which teaches that when a lover is at hand the non-lover should be more favored, because the lover is insane, and the other sane. For if it were a simple fact that insanity is an evil, the saying would be true; but in reality the greatest of blessings come to us through madness, when it is sent as a gift of the gods. For the prophetess at Delphi'250b. Now in the earthly copies of justice and temperance and the other ideas which are precious to souls there is no light, but only a few, approaching the images through the darkling organs of sense, behold in them the nature of that which they imitate, and these few do this with difficulty. But at that former time they saw beauty shining in brightness, when, with a blessed company—we following in the train of Zeus, and others in that of some other god—they saw the blessed sight and vision and were initiated into that which is rightly called 250c. the most blessed of mysteries, which we celebrated in a state of perfection, when we were without experience of the evils which awaited us in the time to come, being permitted as initiates to the sight of perfect and simple and calm and happy apparitions, which we saw in the pure light, being ourselves pure and not entombed in this which we carry about with us and call the body, in which we are imprisoned like an oyster in its shell. So much, then, in honor of memory, on account of which I have now spoken at some length, through yearning for the joys of that other time. But beauty, 265b. Phaedrus. Certainly. Socrates. And we made four divisions of the divine madness, ascribing them to four gods, saying that prophecy was inspired by Apollo, the mystic madness by Dionysus, the poetic by the Muses, and the madness of love, inspired by Aphrodite and Eros, we said was the best. We described the passion of love in some sort of figurative manner, expressing some truth, perhaps, and perhaps being led away in another direction, and after composing a somewhat '. None |
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39. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Bacchic • Bacchic mysteries • Bacchic rites • Bacchus • Dionysos • Dionysos (Bacchus, god) • Dionysos, Dionysos-Bakchos • Dionysus • Dionysus, as “releaser” • Dionysus, dismemberment and death of • Eleusinian, Orpheus, Orphic, Samothracian,Bacchic, Dionysiac • Orphic tradition, Bacchic gold tablets • Orphic, see Bacchic, initiation, mystery cults, rites • rituals, Bacchic • women and Dionysus • wool, worked for Athena by parthenoi and Dionysus
Found in books: Augoustakis (2014) 279; Bernabe et al (2013) 155; Bortolani et al (2019) 49; Ebrey and Kraut (2022) 257; Eidinow and Kindt (2015) 135, 558; Graf and Johnston (2007) 127, 145; Iricinschi et al. (2013) 88; König (2012) 43; Parker (2005) 325; Petrovic and Petrovic (2016) 257; Verhagen (2022) 279; d, Hoine and Martijn (2017) 39; de Jáuregui (2010) 50; de Jáuregui et al. (2011) 10, 14, 165, 278
364b. καὶ πένητες ὦσιν, ὁμολογοῦντες αὐτοὺς ἀμείνους εἶναι τῶν ἑτέρων. τούτων δὲ πάντων οἱ περὶ θεῶν τε λόγοι καὶ ἀρετῆς θαυμασιώτατοι λέγονται, ὡς ἄρα καὶ θεοὶ πολλοῖς μὲν ἀγαθοῖς δυστυχίας τε καὶ βίον κακὸν ἔνειμαν, τοῖς δʼ ἐναντίοις ἐναντίαν μοῖραν. ἀγύρται δὲ καὶ μάντεις ἐπὶ πλουσίων θύρας ἰόντες πείθουσιν ὡς ἔστι παρὰ σφίσι δύναμις ἐκ θεῶν ποριζομένη θυσίαις τε καὶ ἐπῳδαῖς, εἴτε τι 364e. λοιβῇ τε κνίσῃ τε παρατρωπῶσʼ ἄνθρωποι λισσόμενοι, ὅτε κέν τις ὑπερβήῃ καὶ ἁμάρτῃ. Hom. Il. 9.497 βίβλων δὲ ὅμαδον παρέχονται Μουσαίου καὶ Ὀρφέως, Σελήνης τε καὶ Μουσῶν ἐκγόνων, ὥς φασι, καθʼ ἃς θυηπολοῦσιν, πείθοντες οὐ μόνον ἰδιώτας ἀλλὰ καὶ πόλεις, ὡς ἄρα λύσεις τε καὶ καθαρμοὶ ἀδικημάτων διὰ θυσιῶν καὶ 575a. ἀλλὰ τυραννικῶς ἐν αὐτῷ ὁ Ἔρως ἐν πάσῃ ἀναρχίᾳ καὶ ἀνομίᾳ ζῶν, ἅτε αὐτὸς ὢν μόναρχος, τὸν ἔχοντά τε αὐτὸν ὥσπερ πόλιν ἄξει ἐπὶ πᾶσαν τόλμαν, ὅθεν αὑτόν τε καὶ τὸν περὶ αὑτὸν θόρυβον θρέψει, τὸν μὲν ἔξωθεν εἰσεληλυθότα ἀπὸ κακῆς ὁμιλίας, τὸν δʼ ἔνδοθεν ὑπὸ τῶν αὐτῶν τρόπων καὶ ἑαυτοῦ ἀνεθέντα καὶ ἐλευθερωθέντα· ἢ οὐχ οὗτος ὁ βίος τοῦ τοιούτου;' '621a. ἀνάγκης ἰέναι θρόνον, καὶ διʼ ἐκείνου διεξελθόντα, ἐπειδὴ καὶ οἱ ἄλλοι διῆλθον, πορεύεσθαι ἅπαντας εἰς τὸ τῆς Λήθης πεδίον διὰ καύματός τε καὶ πνίγους δεινοῦ· καὶ γὰρ εἶναι αὐτὸ κενὸν δένδρων τε καὶ ὅσα γῆ φύει. σκηνᾶσθαι οὖν σφᾶς ἤδη ἑσπέρας γιγνομένης παρὰ τὸν Ἀμέλητα ποταμόν, οὗ τὸ ὕδωρ ἀγγεῖον οὐδὲν στέγειν. μέτρον μὲν οὖν τι τοῦ ὕδατος πᾶσιν ἀναγκαῖον εἶναι πιεῖν, τοὺς δὲ φρονήσει μὴ σῳζομένους πλέον πίνειν τοῦ μέτρου· τὸν δὲ ἀεὶ πιόντα''. None | 364b. and disregard those who are in any way weak or poor, even while admitting that they are better men than the others. But the strangest of all these speeches are the things they say about the gods and virtue, how so it is that the gods themselves assign to many good men misfortunes and an evil life but to their opposites a contrary lot; and begging priests and soothsayers go to rich men’s doors and make them believe that they by means of sacrifices and incantations have accumulated a treasure of power from the gods that can expiate and cure with pleasurable festival 364e. And incense and libation turn their wills Praying, whenever they have sinned and made transgression. Hom. Il. 9.497 And they produce a bushel of books of Musaeus and Orpheus, the offspring of the Moon and of the Muses, as they affirm, and these books they use in their ritual, and make not only ordinary men but states believe that there really are remissions of sins and purifications for deeds of injustice, by means of sacrifice and pleasant sport for the living, 575a. but the passion that dwells in him as a tyrant will live in utmost anarchy and lawlessness, and, since it is itself sole autocrat, will urge the polity, so to speak, of him in whom it dwells to dare anything and everything in order to find support for himself and the hubbub of his henchmen, in part introduced from outside by evil associations, and in part released and liberated within by the same habits of life as his. Is not this the life of such a one? It is this, he said. And if, I said, there are only a few of this kind in a city, 614b. ince there are not many things to which I would more gladly listen. It is not, let me tell you, said I, the tale to Alcinous told that I shall unfold, but the tale of a warrior bold, Er, the son of Armenius, by race a Pamphylian. He once upon a time was slain in battle, and when the corpses were taken up on the tenth day already decayed, was found intact, and having been brought home, at the moment of his funeral, on the twelfth day as he lay upon the pyre, revived, and after coming to life related what, he said, he had seen in the world beyond. He said that when his soul went forth from his body he journeyed with a great company 621a. And after it had passed through that, when the others also had passed, they all journeyed to the Plain of Oblivion, through a terrible and stifling heat, for it was bare of trees and all plants, and there they camped at eventide by the River of Forgetfulness, whose waters no vessel can contain. They were all required to drink a measure of the water, and those who were not saved by their good sense drank more than the measure, and each one as he drank forgot all things.' '. None |
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40. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aelius Aristides, Hymn to Dionysus • Bacchus, Bacchius • Dionysos • Dionysos, Dionysos Baccheus • Dionysos, Dionysos Bacchios • Dionysos, Dionysos Bacchos • Dionysos, Dionysos mainomenos • Dionysos, Gift • Dionysos, epiphany • Dionysus • Orphic, see Bacchic, initiation, mystery cults, rites • bacchus, βάκχος • mysteries, mystery cults, Bacchic, Dionysiac
Found in books: Bernabe et al (2013) 49, 238, 397; Miller and Clay (2019) 319; de Jáuregui et al. (2011) 1
177b. γεγονότων ποιητῶν πεποιηκέναι μηδὲν ἐγκώμιον; εἰ δὲ βούλει αὖ σκέψασθαι τοὺς χρηστοὺς σοφιστάς, Ἡρακλέους μὲν καὶ ἄλλων ἐπαίνους καταλογάδην συγγράφειν, ὥσπερ ὁ βέλτιστος Πρόδικος—καὶ τοῦτο μὲν ἧττον καὶ θαυμαστόν, ἀλλʼ ἔγωγε ἤδη τινὶ ἐνέτυχον βιβλίῳ ἀνδρὸς σοφοῦ, ἐν ᾧ ἐνῆσαν ἅλες ἔπαινον θαυμάσιον ἔχοντες πρὸς ὠφελίαν, καὶ ἄλλα τοιαῦτα'218b. Ἐρυξιμάχους, Παυσανίας, Ἀριστοδήμους τε καὶ Ἀριστοφάνας· Σωκράτη δὲ αὐτὸν τί δεῖ λέγειν, καὶ ὅσοι ἄλλοι; πάντες γὰρ κεκοινωνήκατε τῆς φιλοσόφου μανίας τε καὶ βακχείας—διὸ πάντες ἀκούσεσθε· συγγνώσεσθε γὰρ τοῖς τε τότε πραχθεῖσι καὶ τοῖς νῦν λεγομένοις. οἱ δὲ οἰκέται, καὶ εἴ τις ἄλλος ἐστὶν βέβηλός τε καὶ ἄγροικος, πύλας πάνυ μεγάλας τοῖς ὠσὶν ἐπίθεσθε. '. None | 177b. has had no song of praise composed for him by a single one of all the many poets that ever have been? And again, pray consider our worthy professors, and the eulogies they frame of Hercules and others in prose,—for example, the excellent Prodicus. This indeed is not so surprising but I recollect coming across a book by somebody, in which I found Salt superbly lauded for its usefulness, and many more such matter'218b. a Pausanias, an Aristodemus, and an Aristophanes—I need not mention Socrates himself—and all the rest of them; every one of you has had his share of philosophic frenzy and transport, so all of you shall hear. You shall stand up alike for what then was done and for what now is spoken. But the domestics, and all else profane and clownish, must clap the heaviest of doors upon their ears. '. None |
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41. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Dionysos (Bacchus, god) • Dionysus • Dionysus, and wine
Found in books: Eidinow and Kindt (2015) 525; Mikalson (2010) 221, 230
149c. οὐκ ἔδωκε μαιεύεσθαι, ὅτι ἡ ἀνθρωπίνη φύσις ἀσθενεστέρα ἢ λαβεῖν τέχνην ὧν ἂν ᾖ ἄπειρος· ταῖς δὲ διʼ ἡλικίαν ἀτόκοις προσέταξε τιμῶσα τὴν αὑτῆς ὁμοιότητα. ΘΕΑΙ. εἰκός. ΣΩ. οὐκοῦν καὶ τόδε εἰκός τε καὶ ἀναγκαῖον, τὰς κυούσας καὶ μὴ γιγνώσκεσθαι μᾶλλον ὑπὸ τῶν μαιῶν ἢ τῶν ἄλλων; ΘΕΑΙ. πάνυ γε. ΣΩ. καὶ μὴν καὶ διδοῦσαί γε αἱ μαῖαι φαρμάκια καὶ''. None | 149c. THEAET. Very likely. SOC. Is it not, then, also likely and even necessary, that midwives should know better than anyone else who are pregt and who are not? THEAET. Certainly. SOC. And furthermore, the midwives, by means of drug''. None |
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42. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Dionysus
Found in books: Mikalson (2010) 230; Tanaseanu-Döbler and von Alvensleben (2020) 332
24d. τε καὶ φιλόσοφος ἡ θεὸς οὖσα τὸν προσφερεστάτους αὐτῇ μέλλοντα οἴσειν τόπον ἄνδρας, τοῦτον ἐκλεξαμένη πρῶτον κατῴκισεν. ᾠκεῖτε δὴ οὖν νόμοις τε τοιούτοις χρώμενοι καὶ ἔτι μᾶλλον εὐνομούμενοι πάσῃ τε παρὰ πάντας ἀνθρώπους ὑπερβεβληκότες ἀρετῇ, καθάπερ εἰκὸς γεννήματα καὶ παιδεύματα θεῶν ὄντας. πολλὰ μὲν οὖν ὑμῶν καὶ μεγάλα ἔργα τῆς πόλεως τῇδε γεγραμμένα θαυμάζεται, πάντων μὴν''. None | 24d. So it was that the Goddess, being herself both a lover of war and a lover of wisdom, chose the spot which was likely to bring forth men most like unto herself, and this first she established. Wherefore you lived under the rule of such laws as these,—yea, and laws still better,—and you surpassed all men in every virtue, as became those who were the offspring and nurslings of gods. Many, in truth, and great are the achievements of your State, which are a marvel to men as they are here recorded; but there is one which stands out above all''. None |
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43. Sophocles, Antigone, 152-154, 356, 955-965, 1115-1154 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Apollo, Dionysus, association with • Bacchic, bacchios, baccheios βάκχιος, βακχεῖος • Bacchus, Bacchius • Dionysos • Dionysos, Dionysos Bacchas • Dionysos, Dionysos Baccheastes • Dionysos, Dionysos Baccheios • Dionysos, Dionysos Baccheiotes • Dionysos, Dionysos Baccheus • Dionysos, Dionysos Baccheutes • Dionysos, Dionysos Bacchiastes • Dionysos, Dionysos Bacchios • Dionysos, Dionysos Bacchiotas • Dionysos, Dionysos Bacchistes • Dionysos, Dionysos Bacchos • Dionysos, Dionysos Bassareus/Bassaros • Dionysos, Dionysos Bromios • Dionysos, Dionysos Dithyrambos • Dionysos, Dionysos Elelichthon • Dionysos, Dionysos Laphystios • Dionysos, Dionysos Lenaios/Lenaeus • Dionysos, Dionysos Liknites • Dionysos, Dionysos Limnaios/en Lymnais • Dionysos, Dionysos Sabos • Dionysos, Dionysos Xenos • Dionysos, Dionysos as bull • Dionysos, Dionysos boukeros • Dionysos, Dionysos komastes κωμαστής • Dionysos, Dionysos mainomenos • Dionysos, Dionysos mystes • Dionysos, Dionysos narthekophoros • Dionysos, Dionysos nyktipolos • Dionysos, Dionysos ploutodotes • Dionysos, Dionysos polyonymos • Dionysos, Dionysos polystaphylos • Dionysos, Dionysos thiasotes • Dionysos, Gift • Dionysos, Orphic Dionysos • Dionysos, and earthquakes • Dionysos, awakening • Dionysos, birth of • Dionysos, epiphany • Dionysos, nurse of • Dionysos,punishment • Dionysos/Dionysus • Dionysus • Dionysus, in Antigone • Thebes, and Dionysus • Zeus, and Dionysus • anti-hero, Dionysus • bacchus, βάκχος • death associated with Dionysos and Dionysian cult or myth • epiphany, of Dionysus • hymn, to Dionysus • mysteries, mystery cults, Bacchic, Dionysiac • names, of Dionysus • request, to Dionysus • spectators, and the hymn to Dionysus • theater, of Dionysus
Found in books: Bernabe et al (2013) 8, 41, 45, 48, 49, 63, 110, 115, 243, 273, 274, 276, 277, 280, 283, 284, 289, 290, 303, 315, 350; Bierl (2017) 113, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 128, 129, 132, 134; Fabian Meinel (2015) 86; Jouanna (2018) 172, 400, 401, 402, 403, 458, 750; Lipka (2021) 112; Papadodima (2022) 65, 66; Pucci (2016) 157; Seaford (2018) 171, 335
| 152. let us make for ourselves forgetfulness after the recent wars, and visit all the temples of the gods with night-long dance and song. And may Bacchus, who shakes the earth of Thebes , rule our dancing!
356. wind and the moods that give order to a city he has taught himself, and how to flee the arrows of the inhospitable frost under clear skies and the arrows of the storming rain.
955. And Dryas’s son, the Edonian king swift to rage, was tamed in recompense for his frenzied insults, when, by the will of Dionysus, he was shut in a rocky prison. There the fierce and swelling force of his madness trickled away. 960. That man came to know the god whom in his frenzy he had provoked with mockeries. For he had sought to quell the god-inspired women and the Bacchanalian fire, 965. and he angered the Muses who love the flute.
1115. God of many names, glory of the Cadmeian bride and offspring of loud-thundering Zeus, you who watch over far-famed Italy and reign'1116. God of many names, glory of the Cadmeian bride and offspring of loud-thundering Zeus, you who watch over far-famed Italy and reign 1120. in the valleys of Eleusinian Deo where all find welcome! O Bacchus, denizen of Thebes , the mother-city of your Bacchants, dweller by the wet stream of Ismenus on the soil 1125. of the sowing of the savage dragon’s teeth! 1126. The smoky glare of torches sees you above the cliffs of the twin peaks, where the Corycian nymphs move inspired by your godhead, 1130. and Castalia’s stream sees you, too. The ivy-mantled slopes of Nysa ’s hills and the shore green with many-clustered vines send you, when accompanied by the cries of your divine words, 1135. you visit the avenues of Thebes . 1137. Thebes of all cities you hold foremost in honor, together with your lightning-struck mother. 1140. And now when the whole city is held subject to a violent plague, come, we ask, with purifying feet over steep Parnassus , 1145. or over the groaning straits! 1146. O Leader of the chorus of the stars whose breath is fire, overseer of the chants in the night, son begotten of Zeus, 1150. appear, my king, with your attendant Thyiads, who in night-long frenzy dance and sing you as Iacchus the Giver! '. None |
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44. Sophocles, Electra, 1354 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Dionysos • Dionysos, awakening • Dionysos, dismemberment of • Dionysos, epiphany • death associated with Dionysos and Dionysian cult or myth
Found in books: Bernabe et al (2013) 343; Seaford (2018) 211
| 1354. O joyous day! O sole preserver of Agamemnon’s house,''. None |
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45. Sophocles, Oedipus The King, 154, 211, 387-388, 438 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Bacchic, bacchios, baccheios βάκχιος, βακχεῖος • Bacchus, Bacchius • Dionysos • Dionysos, • Dionysos, Dionysos Bacchas • Dionysos, Dionysos Baccheios • Dionysos, Dionysos Baccheus • Dionysos, Dionysos Bacchios • Dionysos, Dionysos Bacchos • Dionysos, Dionysos Bromios • Dionysos, Dionysos Dithyrambos • Dionysos, Dionysos Elelichthon • Dionysos, Dionysos Euios • Dionysos, Dionysos Liberator • Dionysos, Dionysos Liknites • Dionysos, Dionysos Lyaios • Dionysos, Dionysos Lyseus • Dionysos, Dionysos Lysios • Dionysos, Dionysos Nyktelios • Dionysos, Dionysos Thriambos • Dionysos, Dionysos Xenos • Dionysos, Dionysos as foreign god • Dionysos, Dionysos choragos/choreutas/philochoreutas • Dionysos, Dionysos eriboas • Dionysos, Dionysos eribremetas • Dionysos, Dionysos eribromos • Dionysos, Dionysos mainomenos • Dionysos, Dionysos omadios • Dionysos, Dionysos omestes • Dionysos, Gift • Dionysos, Orphic Dionysos • Dionysos, birth of • Dionysos, epiphany • Dionysus • bacchus, βάκχος • death associated with Dionysos and Dionysian cult or myth
Found in books: Bernabe et al (2013) 41, 42, 47, 49, 145, 273, 275, 289, 290, 317, 332; Edmonds (2019) 231; Jouanna (2018) 750; Seaford (2018) 119
| 154. O sweetly-speaking message of Zeus, in what spirit have you come to glorious Thebes from golden Pytho ? I am on the rack, terror shakes my soul, O Delian healer to whom wild cries rise,'
211. who is named with the name of this land, ruddy Bacchus to whom Bacchants cry, to draw near with the blaze of his shining torch,
387. Creon the trustworthy, Creon, my old friend, has crept upon me by stealth, yearning to overthrow me, and has suborned such a scheming juggler as this, a tricky quack, who has eyes only for profit, but is blind in his art!
438. This day will reveal your birth and bring your ruin. Oedipu '. None |
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46. Sophocles, Philoctetes, 1-2 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Bacchus
Found in books: Augoustakis (2014) 176; Verhagen (2022) 176
| 1. This is the headland of sea-washed Lemnos , land untrodden by men and desolate. It was here, child bred of the man who was the noblest of the Greeks, Neoptolemus son of Achilles, that I exposed'2. This is the headland of sea-washed Lemnos , land untrodden by men and desolate. It was here, child bred of the man who was the noblest of the Greeks, Neoptolemus son of Achilles, that I exposed '. None |
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47. Xenophon, Memoirs, 2.1.21 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Dionysus and Ariadne, marriage of • Theater of Dionysos
Found in books: Edmunds (2021) 20; Henderson (2020) 13
2.1.21. καὶ Πρόδικος δὲ ὁ σοφὸς ἐν τῷ συγγράμματι τῷ περὶ Ἡρακλέους, ὅπερ δὴ καὶ πλείστοις ἐπιδείκνυται, ὡσαύτως περὶ τῆς ἀρετῆς ἀποφαίνεται, ὧδέ πως λέγων, ὅσα ἐγὼ μέμνημαι. φησὶ γὰρ Ἡρακλέα, ἐπεὶ ἐκ παίδων εἰς ἥβην ὡρμᾶτο, ἐν ᾗ οἱ νέοι ἤδη αὐτοκράτορες γιγνόμενοι δηλοῦσιν εἴτε τὴν διʼ ἀρετῆς ὁδὸν τρέψονται ἐπὶ τὸν βίον εἴτε τὴν διὰ κακίας, ἐξελθόντα εἰς ἡσυχίαν καθῆσθαι ἀποροῦντα ποτέραν τῶν ὁδῶν τράπηται·''. None | 2.1.21. Aye, and Prodicus the wise expresses himself to the like effect concerning Virtue in the essay On Heracles that he recites to throngs of listeners. This, so far as I remember, is how he puts it: When Heracles was passing from boyhood to youth’s estate, wherein the young, now becoming their own masters, show whether they will approach life by the path of virtue or the path of vice, he went out into a quiet place, ''. None |
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48. Xenophon, Symposium, 3.2, 9.2 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Artists of Dionysus • Dionysus and Ariadne, marriage of • Dionysus, • Dionysus, Artists of • guilds, Artists of Dionysus
Found in books: Bowie (2021) 122, 636; Cosgrove (2022) 165; Edmunds (2021) 20
| 3.2. Then Socrates resumed the conversation. These people, gentlemen, said he, show their competence to give us pleasure; and yet we, I am sure, think ourselves considerably superior to them. Will it not be to our shame, therefore, if we do not make even an attempt, while here together, to be of some service or to give some pleasure one to another? At that many spoke up: You lead the way, then, and tell us what to begin talking about to realize most fully what you have in mind.
9.2. After he had withdrawn, a chair of state, first of all, was set down in the room, and then the Syracusan came in with the announcement: Gentlemen, Ariadne will now enter the chamber set apart for her and Dionysus; after that, Dionysus, a little flushed with wine drunk at a banquet of the gods, will come to join her; and then they will disport themselves together.''. None |
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49. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Bacchus, Bacchius • Dionysos • Dionysus, Hermes and • Dionysus, festivals associated with • Hermes, Dionysus and
Found in books: Bernabe et al (2013) 255; Simon (2021) 331
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50. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Bacchic, bacchios, baccheios βάκχιος, βακχεῖος • Bacchus, Bacchius • Dionysos • Dionysos, Dionysos Bacchas • Dionysos, Dionysos Baccheios • Dionysos, Dionysos Baccheus • Dionysos, Dionysos Bacchios • Dionysos, Dionysos Bacchos • Dionysos, Dionysos Elelichthon • Dionysos, Dionysos Protrygaios • Dionysos, arrival • Dionysus • Dionysus, Dionysiac (rites, farce etc.) • bacchus, βάκχος • death associated with Dionysos and Dionysian cult or myth • festivals, of Dionysus • theater of Dionysus • theater, of Dionysus
Found in books: Bernabe et al (2013) 42, 273, 375, 376; Jouanna (2018) 181, 182; Miller and Clay (2019) 98, 116; Naiden (2013) 244; Riess (2012) 248, 252, 280
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51. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Dionysos • Dionysos, • Dionysus (god and cult) • Dionysus, Dionysiac (rites, farce etc.) • Dionysus, festivals • Dionysus, festivals of • Dionysus, oaths invoking • Dionysus, oaths sworn by • Theater of Dionysos • festivals, of Dionysus • priests and priestesses, of Dionysus in Piraeus • sanctuary, of Dionysus • theater of Dionysus • theater, of Dionysus
Found in books: Cosgrove (2022) 242; Edmonds (2019) 231; Henderson (2020) 228; Jouanna (2018) 181, 182, 691; Martin (2009) 107; Mikalson (2010) 107; Mikalson (2016) 50; Riess (2012) 276, 297; Sommerstein and Torrance (2014) 205, 302, 324, 346
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52. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Dionysos, Eleuthereus • Dionysos, Melpomenos • Dionysus, oaths sworn by
Found in books: Humphreys (2018) 659; Sommerstein and Torrance (2014) 78
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53. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristophanes, on Bacchic cult • Bacchus, Bacchius • Dionysos • Dionysos (Bacchus, god), Dionysia festivals • Dionysos, Dionysos Baccheios • Dionysos, Dionysos Bacchios • Dionysos, Dionysos Bacchos • Dionysos, Dionysos Bromios • Dionysos, Dionysos Limnaios/en Lymnais • Dionysos, Dionysos ploutodotes • Dionysos, epiphany • Dionysus • Dionysus (god and cult) • Dionysus, Dionysiac (rites, farce etc.) • bacchus, βάκχος • women and Dionysus • wool, worked for Athena by parthenoi and Dionysus
Found in books: Bernabe et al (2013) 41, 115; Brule (2003) 23, 24; Eidinow and Kindt (2015) 252; Martin (2009) 107; Parker (2005) 325; Riess (2012) 291, 294, 361
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54. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Theater of Dionysos • autocrats/autocracy see also Dionysus, monarchy, satyrplay, tragedy, tyrants\n, and theatre • autocrats/autocracy see also Dionysus, monarchy, satyrplay, tragedy, tyrants\n, theatrical self-presentation by
Found in books: Csapo (2022) 66; Henderson (2020) 13
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55. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Apollo, Dionysus, association with • Bacchus, Bacchius • Dionysos • Dionysos, Dionysos Baccheios • Dionysos, Dionysos Bacchios • Dionysos, Dionysos Bacchos • Dionysos, Dionysos Bassareus/Bassaros • Dionysos, Dionysos Bromios • Dionysos, Dionysos Laphystios • Dionysos, Dionysos Liknites • Dionysos, Dionysos Sabos • Dionysos, Dionysos komastes κωμαστής • Dionysos, Dionysos mystes • Dionysos, Dionysos narthekophoros • Dionysos, Dionysos nyktipolos • Dionysos, Dionysos thiasotes • Dionysos, Gift • Dionysos, arrival • Dionysos, epiphany • Dionysus (god and cult) • Dionysus, Dionysiac (rites, farce etc.) • bacchus, βάκχος • mysteries, mystery cults, Bacchic, Dionysiac
Found in books: Bernabe et al (2013) 41, 48, 110, 291; Martin (2009) 18; Pucci (2016) 157; Riess (2012) 307
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56. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Dionysos (Bacchus, god), worship by women • Dionysus
Found in books: Eidinow and Kindt (2015) 249; Naiden (2013) 43
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57. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Dionysus • Dionysus, Dionysiac (rites, farce etc.) • Dionysus, festivals • Dionysus, oaths sworn by
Found in books: Cosgrove (2022) 242; Miller and Clay (2019) 116; Naiden (2013) 42; Riess (2012) 271, 361; Sommerstein and Torrance (2014) 346
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58. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aegean islands, Dionysus associated with • Areopagos, Theatre of Dionysos • Bacchus, Bacchius • Bassareus (Dionysus) • Demeter, Dionysus and • Dionysos • Dionysos, Dionysos Bacchios • Dionysos, Dionysos Bacchos • Dionysos, Dionysos Bassareus/Bassaros • Dionysos, Dionysos Bromios • Dionysos, Dionysos Dithyrambos • Dionysos, Dionysos Laphystios • Dionysos, Dionysos Lenaios/Lenaeus • Dionysos, Dionysos Liknites • Dionysos, Dionysos Limnaios/en Lymnais • Dionysos, Dionysos Lysios • Dionysos, Dionysos Sabos • Dionysos, Dionysos Xenos • Dionysos, Dionysos komastes κωμαστής • Dionysos, Dionysos mystes • Dionysos, Dionysos narthekophoros • Dionysos, Dionysos nyktipolos • Dionysos, Dionysos ploutodotes • Dionysos, Dionysos thiasotes • Dionysos, Gift • Dionysos, awakening • Dionysos, bakchoi • Dionysos, death • Dionysos, epiphany • Dionysos, realm • Dionysos, resurrection • Dionysos, tomb • Dionysos,miracles • Dionysos,rebirth • Dionysos/Dionysus • Dionysus • Dionysus, Aegean islands, associated with • Dionysus, Demeter and • Dionysus, Dionysiac (rites, farce etc.) • Dionysus, and Sophocles • Dionysus, oaths invoking • Dionysus, oaths sworn by • Dionysus, oaths sworn to • Dionysus, wine, as god of • anti-hero, Dionysus • awakening, Dionysos • bacchus, βάκχος • death associated with Dionysos and Dionysian cult or myth • death of Dionysus • mysteries, mystery cults, Bacchic, Dionysiac • wine, Dionysus as god of
Found in books: Athanassaki and Titchener (2022) 134; Bednarek (2021) 84; Bernabe et al (2013) 48, 103, 109, 111, 112, 175, 281, 322, 350, 372, 373; Bierl (2017) 119; Bremmer (2008) 263; Eidinow (2007) 301; Jouanna (2018) 95, 96, 102; Kirichenko (2022) 114; Lipka (2021) 116; Miller and Clay (2019) 98, 116; Naiden (2013) 250; Papadodima (2022) 66; Peels (2016) 234; Riess (2012) 244, 260, 266, 271; Simon (2021) 393; Sommerstein and Torrance (2014) 34, 78, 110, 138, 210, 302, 321, 335, 341, 343, 346, 19012; Waldner et al (2016) 43, 58; de Jáuregui (2010) 145; Álvarez (2019) 36
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59. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Bacchic, bacchios, baccheios βάκχιος, βακχεῖος • Bacchus, Bacchius • Dionysos • Dionysos, Dionysos Bacchas • Dionysos, Dionysos Baccheios • Dionysos, Dionysos Baccheus • Dionysos, Dionysos Bacchios • Dionysos, Dionysos Bacchos • Dionysos, Dionysos Bromios • Dionysos, Dionysos Dithyrambos • Dionysos, Dionysos Elelichthon • Dionysos, Dionysos Euios • Dionysos, Dionysos Liberator • Dionysos, Dionysos Liknites • Dionysos, Dionysos Lyaios • Dionysos, Dionysos Lyseus • Dionysos, Dionysos Lysios • Dionysos, Dionysos Nyktelios • Dionysos, Dionysos Thriambos • Dionysos, Dionysos choragos/choreutas/philochoreutas • Dionysos, Dionysos eriboas • Dionysos, Dionysos eribremetas • Dionysos, Dionysos eribromos • Dionysos, Dionysos omadios • Dionysos, Dionysos omestes • anti-hero, Dionysus • bacchus, βάκχος
Found in books: Bernabe et al (2013) 42, 47, 273, 289, 381; Lipka (2021) 112
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60. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Dionysus, Dionysiac (rites, farce etc.) • Dionysus, festivals
Found in books: Cosgrove (2022) 242; Riess (2012) 266
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61. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Bacchus, Bacchius • Dionysos • Dionysos, Dionysos Archebacchos • Dionysos, Dionysos Baccheios • Dionysos, Dionysos Baccheus • Dionysos, Dionysos Bacchios • Dionysos, Dionysos Bacchos • Dionysos, Dionysos Bromios • Dionysos, Dionysos Euios • Dionysos, Dionysos ageta komon • Dionysos, Dionysos mainomenos • Dionysos, Dionysos orsibacchas • Dionysos, Dionysos teletarcha • Dionysos, probation • Dionysus, Dionysiac (rites, farce etc.) • bacchus, βάκχος
Found in books: Bernabe et al (2013) 41, 44; Pirenne-Delforge and Pironti (2022) 280; Riess (2012) 294
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62. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Dionysus, as “releaser” • women and Dionysus • wool, worked for Athena by parthenoi and Dionysus
Found in books: Graf and Johnston (2007) 145; Parker (2005) 325
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63. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Bacchic • Bacchus, Bacchius • Dionysos • Dionysos, Dionysos Bacchios • Dionysos, Dionysos Bromios • Dionysos, Dionysos Dithyrambos • Dionysos, Dionysos Euios • Dionysos, Dionysos Liberator • Dionysos, Dionysos Liknites • Dionysos, Dionysos Lyaios • Dionysos, Dionysos Lyseus • Dionysos, Dionysos Lysios • Dionysos, Dionysos Nyktelios • Dionysos, Dionysos Thriambos • Dionysos, Dionysos choragos/choreutas/philochoreutas • Dionysos, Dionysos eriboas • Dionysos, Dionysos eribremetas • Dionysos, Dionysos eribromos • Dionysos, Dionysos omadios • Dionysos, Dionysos omestes • Dionysos, and Kybele • Dionysos, and earthquakes • Dionysos, birth of • Dionysus • Dionysus, heart • Dionysus, heart of • Dionysus, ruler of cosmos • Dionysus,consumption • Dionysus,resurrection • Eleusinian, Orpheus, Orphic, Samothracian,Bacchic, Dionysiac • Kybebe/le, and Dionysos
Found in books: Bernabe et al (2013) 47, 255; Bremmer (2008) 294, 295; Graf and Johnston (2007) 154; Johnson (2008) 141; Pachoumi (2017) 36; Seaford (2018) 171, 335; de Jáuregui et al. (2011) 124
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64. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Bacchus
Found in books: Augoustakis (2014) 172, 175, 176, 178, 180, 181, 182, 183, 184, 185, 187, 188, 190; Verhagen (2022) 172, 175, 176, 178, 180, 181, 182, 183, 184, 185, 187, 188, 190
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65. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Dionysos (Bacchus, god) • Dionysus • Proitids, and Dionysos
Found in books: Eidinow and Kindt (2015) 189; Kowalzig (2007) 275; Naiden (2013) 43
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66. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Theater of Dionysos • priests and priestesses, of Dionysus
Found in books: Henderson (2020) 13; Mikalson (2016) 237
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67. Aeschines, Letters, 3.18, 3.120-3.121 (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Dionysos, at Limnai • Dionysus • hieropoioi, of Dionysus in Piraeus • priests and priestesses, of Dionysus in Piraeus
Found in books: Mikalson (2016) 92, 200; Naiden (2013) 157, 186; Papazarkadas (2011) 29
| 3.18. I will first cite cases where this would be least expected. For example, the law directs that priests and priestesses be subject to audit, all collectively, and each severally and individually—persons who receive perquisites only, and whose occupation is to pray to heaven for you; and they are made accountable not only separately, but whole priestly, families together, the Eumolpidae, the Ceryces, and all the rest.
3.120. “I, in behalf of the people of Athens , in my own behalf, and in behalf of my children and my house, do come to the help of the god and the sacred land according unto the oath, with hand and foot and voice, and all my powers and I purge our city of this impiety. As for you, now make your own decision. The sacred baskets are prepared; the sacrificial victims stand ready at the altars and you are about to pray to the gods for blessings on state and hearth. 3.121. Consider then with what voice, with what spirit, with what countece, possessed of what effrontery, you will make your supplications, if you let go unpunished these men, who stand under the ban of the curse. For not in riddles, but plainly is written the penalty to be suffered by those who have been guilty of impiety, and for those who have permitted it; and the curse closes with these words: ‘May they who fail to punish them never offer pure sacrifice unto Apollo, nor to Artemis, nor to Leto, nor to Athena Pronaea, and may the gods refuse to accept their offerings.’”''. None |
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68. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Artists of Dionysus • Dionysos • Dionysos, and Kybele • Dionysus, Artists of • Kybebe/le, and Dionysos • death associated with Dionysos and Dionysian cult or myth • guilds, Artists of Dionysus • technitai (Artists of Dionysus), benefactors of (φιλοτεχνῖται)
Found in books: Bernabe et al (2013) 102; Bremmer (2008) 294; Cosgrove (2022) 134; Csapo (2022) 51
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69. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Bacchic • Dionysos • Dionysos, Dionysos-Bakchos • Dionysus • Dionysus (god and cult) • Dionysus, as “releaser” • Eleusinian, Orpheus, Orphic, Samothracian,Bacchic, Dionysiac • Orphic, see Bacchic, initiation, mystery cults, rites • women and Dionysus • wool, worked for Athena by parthenoi and Dionysus
Found in books: Bortolani et al (2019) 49; Graf and Johnston (2007) 145; Martin (2009) 106, 108; Naiden (2013) 41; Parker (2005) 325; de Jáuregui et al. (2011) 275, 278
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70. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Theater of Dionysos • Theatre of Dionysus • theater of Dionysus
Found in books: Gygax (2016) 125; Gygax and Zuiderhoek (2021) 80; Henderson (2020) 39
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71. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aegean islands, Dionysus associated with • Anthesteria marriage of Dionysus at? • Demeter, Dionysus and • Dionysos • Dionysos (Bacchus, god), Dionysia festivals • Dionysos, Dionysos Lenaios/Lenaeus • Dionysos, Dionysos Limnaios/en Lymnais • Dionysos, Dionysos Lysios • Dionysos, Dionysos ploutodotes • Dionysos, Melpomenos • Dionysos, Omestes • Dionysos, and Hera • Dionysos, and heroines • Dionysos, and mortality • Dionysos, and the Basihnna • Dionysos, as outsider • Dionysos, cult of • Dionysos, dedication by Moirokles • Dionysos, dedications • Dionysos, epiphany • Dionysus, Aegean islands, associated with • Dionysus, Demeter and • Dionysus, wine, as god of • Theater of Dionysos • bacchus, βάκχος • cult, of Dionysos • cults, of Dionysos • heroines, and Dionysos • hieropoioi, of Dionysus in Piraeus • marriage, of Dionysos and the Basihnna • sanctuary, of Dionysus • wine, Dionysus as god of
Found in books: Bernabe et al (2013) 103, 113, 115; Eidinow and Kindt (2015) 267; Henderson (2020) 136; Humphreys (2018) 660, 1151; Jouanna (2018) 691; Lyons (1997) 118; Mikalson (2016) 209; Papazarkadas (2011) 153; Parker (2005) 303; Seaford (2018) 32; Simon (2021) 393
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72. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Dionysus, festivals of • altars, of Dionysus
Found in books: Mikalson (2010) 107; Mikalson (2016) 122
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73. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Artists of Dionysus/Dionysiac Guilds (Dionysiakoi Technitai) • autocrats/autocracy see also Dionysus, monarchy, satyrplay, tragedy, tyrants\n, and theatre
Found in books: Csapo (2022) 6; Liapis and Petrides (2019) 7
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74. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Theatre of Dionysus • theater of Dionysus
Found in books: Gygax (2016) 125, 229; Gygax and Zuiderhoek (2021) 80
|
75. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Theatre of Dionysus • theater of Dionysus
Found in books: Gygax (2016) 125; Gygax and Zuiderhoek (2021) 80
|
76. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Dionysos • Dionysos, Dionysos Liknites • Dionysos, awakening • Dionysos, death • Dionysos, tomb • Dionysos,rebirth • Dionysus, birth (and rebirth) of • Dionysus, dismemberment and death of • Dionysus, grave or burial of • Dionysus, heart of • Zeus, and heart of Dionysus • awakening, Dionysos
Found in books: Bernabe et al (2013) 65, 111; Graf and Johnston (2007) 77
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77. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Aeneas, as Bacchus • Bacchic rites, Dido in Vergils Aeneid as Bacchant • Bacchic rites, in Vergils Aeneid • Bacchus • Bacchus, as Aeneas • Dionysos • Dionysos (Bacchus, god) • Dionysos, Dionysos Bacchios • Dionysos, Dionysos Bromios • Dionysos, Dionysos Dithyrambos • Dionysos, Dionysos Euios • Dionysos, Dionysos Liberator • Dionysos, Dionysos Liknites • Dionysos, Dionysos Lyaios • Dionysos, Dionysos Lyseus • Dionysos, Dionysos Lysios • Dionysos, Dionysos Nyktelios • Dionysos, Dionysos Thriambos • Dionysos, Dionysos choragos/choreutas/philochoreutas • Dionysos, Dionysos eriboas • Dionysos, Dionysos eribremetas • Dionysos, Dionysos eribromos • Dionysos, Dionysos omadios • Dionysos, Dionysos omestes • Dionysos, childhood • Hypsipyle, hiding of Thoas in Bacchic temple (in Valerius) • Vergil, Aeneid, Bacchic rites in
Found in books: Augoustakis (2014) 130, 184; Bernabe et al (2013) 47, 210; Eidinow and Kindt (2015) 525; Giusti (2018) 144; Mackay (2022) 167; Panoussi(2019) 147, 148, 160; Pirenne-Delforge and Pironti (2022) 209; Verhagen (2022) 130, 184; Waldner et al (2016) 40; de Jáuregui et al. (2011) 321
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78. None, None, nan (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Bacchus
Found in books: Augoustakis (2014) 299, 301; Verhagen (2022) 299, 301
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79. Cicero, De Finibus, 2.118 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Bacchus
Found in books: Augoustakis (2014) 299; Verhagen (2022) 299
| 2.118. \xa0Not to bring forward further arguments (for they are countless in number), any sound commendation of Virtue must needs keep Pleasure at arm's length. Do not expect me further to argue the point; look within, study your own consciousness. Then after full and careful introspection, ask yourself the question, would you prefer to pass your whole life in that state of calm which you spoke of so often, amidst the enjoyment of unceasing pleasures, free from all pain, and even (an addition which your school is fond of postulating but which is really impossible) free from all fear of pain, or to be a benefactor of the entire human race, and to bring succour and safety to the distressed, even at the cost of enduring the dolours of a Hercules? Dolours â\x80\x94 that was indeed the sad and gloomy name which our ancestors bestowed, even in the case of a god, upon labours which were not to be evaded. <"". None |
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80. Cicero, On The Ends of Good And Evil, 2.118 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Bacchus
Found in books: Augoustakis (2014) 299; Verhagen (2022) 299
2.118. Ac ne plura complectar—sunt enim innumerabilia—, bene laudata virtus voluptatis aditus intercludat necesse est. quod iam a me expectare noli. tute introspice in mentem tuam ipse eamque omni cogitatione pertractans percontare ipse te perpetuisne malis voluptatibus perfruens in ea, quam saepe usurpabas, tranquillitate degere omnem aetatem sine dolore, adsumpto etiam illo, quod vos quidem adiungere soletis, sed fieri non potest, sine doloris metu, an, cum de omnibus gentibus optime mererere, mererere cod. Paris. Madvigii merere cum opem indigentibus salutemque ferres, vel Herculis perpeti aerumnas. sic enim maiores nostri labores non fugiendos fugiendos RNV figiendos A fingendo BE tristissimo tamen verbo aerumnas etiam in deo nominaverunt.''. None | 2.118. \xa0Not to bring forward further arguments (for they are countless in number), any sound commendation of Virtue must needs keep Pleasure at arm's length. Do not expect me further to argue the point; look within, study your own consciousness. Then after full and careful introspection, ask yourself the question, would you prefer to pass your whole life in that state of calm which you spoke of so often, amidst the enjoyment of unceasing pleasures, free from all pain, and even (an addition which your school is fond of postulating but which is really impossible) free from all fear of pain, or to be a benefactor of the entire human race, and to bring succour and safety to the distressed, even at the cost of enduring the dolours of a Hercules? Dolours â\x80\x94 that was indeed the sad and gloomy name which our ancestors bestowed, even in the case of a god, upon labours which were not to be evaded. <"". None |
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81. Cicero, On The Nature of The Gods, 2.62, 3.23.58, 3.39, 3.58 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Bacchus • Bacchus, as deified hero • Dionysos • Dionysos, Dionysos Eleuthereus • Dionysos, Dionysos Epaphios/Epaphian • Dionysos,pluralized • Dionysus • Dionysus, Zagreus • Dionysus, dismemberment • Dionysus,birth
Found in books: Augoustakis (2014) 299; Bernabe et al (2013) 416, 560; Bricault and Bonnet (2013) 142; Jenkyns (2013) 253; Verhagen (2022) 299; Xinyue (2022) 140; de Jáuregui (2010) 62, 102, 234; de Jáuregui et al. (2011) 64
| 2.62. Those gods therefore who were the authors of various benefits owned their deification to the value of the benefits which they bestowed, and indeed the names that I just now enumerated express the various powers of the gods that bear them. "Human experience moreover and general custom have made it a practice to confer the deification of renown and gratitude upon of distinguished benefactors. This is the origin of Hercules, of Castor and Pollux, of Aesculapius, and also of Liber (I mean Liber the son of Semele, not the Liber whom our ancestors solemnly and devoutly consecrated with Ceres and Libera, the import of which joint consecration may be gathered from the mysteries; but Liber and Libera were so named as Ceres\' offspring, that being the meaning of our Latin word liberi — a use which has survived in the case of Libera but not of Liber) — and this is also the origin of Romulus, who is believed to be the same as Quirinus. And these benefactors were duly deemed divine, as being both supremely good and immortal, because their souls survived and enjoyed eternal life. 3.2
3.58. If you accept this conclusion, you will go on to prove that the world is perfectly able to read a book; for following in Zeno\'s footsteps you will be able to construct a syllogism as follows: \'That which is literate is superior to that which is illiterate; but nothing is superior to the world; therefore the world is literate.\' By this mode of reasoning the world will also be an orator, and even a mathematician, a musician, and in fact an expert in every branch of learning, in fine a philosopher. You kept repeating that the world is the sole source of all created things, and that nature\'s capacity does not include the power to create things unlike herself: am I to admit that the world is not only a living being, and wise, but also a harper and a flute-player, because it gives birth also to men skilled in these arts? Well then, your father of the Stoic school really adduces no reason why we should think that the world is rational, or even alive. Therefore the world is not god; and nevertheless there is nothing superior to the world, for there is nothing more beautiful than it, nothing more conducive to our health, nothing more ornate to the view, or more regular in motion. "And if the world as a whole isn\'t god, neither are the stars, which in all are countless numbers you wanted to reckon as gods, enlarging with delight upon their uniform and everlasting movements, and I protest with good reason, for they display a marvellous and extraordinary regularity.
3.39. God then is neither rational nor possessed of any of the virtues: but such a god is inconceivable! "In fact, when I reflect upon the utterances of the Stoics, I cannot despise the stupidity of the vulgar and the ignorant. With the ignorant you get superstitions like the Syrians\' worship of a fish, and the Egyptian\'s deification of almost every species of animal; nay, even in Greece they worship a number of deified human beings, Alabandus at Alabanda, Tennes at Tenedos, Leucothea, formerly Ino, and her son Palaemon throughout the whole of Greece, as also Hercules, Aesculapius, the sons of Tyndareus; and with our own people Romulus and many others, who are believed to have been admitted to celestial citizenship in recent times, by a sort of extension of the franchise!' "
3.58. Likewise there are several Dianas. The first, daughter of Jupiter and Proserpine, is said to have given birth to the winged Cupid. The second is more celebrated; tradition makes her the daughter of the third Jupiter and of Latona. The father of the third is recorded to have been Upis, and her mother Glauce; the Greeks often call her by her father's name of Upis. We have a number of Dionysi. The first is the son of Jupiter and Proserpine; the second of Nile — he is the fabled slayer of Nysa. The father of the third is Cabirus; it is stated that he was king over Asia, and the Sabazia were instituted in his honour. The fourth is the son of Jupiter and Luna; the Orphic rites are believed to be celebrated in his honour. The fifth is the son of Nisus and Thyone, and is believed to have established the Trieterid festival. "'. None |
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82. Cicero, On Duties, 1.56, 3.25 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Bacchus • cult, of Bacchus
Found in books: Augoustakis (2014) 299; Gale (2000) 50; Mackey (2022) 140; Verhagen (2022) 299
1.56. Et quamquam omnis virtus nos ad se allicit facitque, ut eos diligamus, in quibus ipsa inesse videatur, tamen iustitia et liberalitas id maxime efficit. Nihil autem est amabilius nec copulatius quam morum similitudo bonorum; in quibus enim eadem studia sunt, eaedem voluntates, in iis fit ut aeque quisque altero delectetur ac se ipso, efficiturque id, quod Pythagoras vult in amicitia, ut unus fiat ex pluribus. Magna etiam illa communitas est, quae conficitur ex beneficiis ultro et citro datis acceptis, quae et mutua et grata dum sunt, inter quos ea sunt, firma devinciuntur societate.
3.25. Itemque magis est secundum naturam pro omnibus gentibus, si fieri possit, conservandis aut iuvandis maximos labores molestiasque suscipere imitantem Herculem illum, quem hominum fama beneficiorum memor in concilio caelestium collocavit, quam vivere in solitudine non modo sine ullis molestiis, sed etiam in maximis voluptatibus abundantem omnibus copiis, ut excellas etiam pulchritudine et viribus. Quocirca optimo quisque et splendidissimo ingenio longe illam vitam huic anteponit. Ex quo efficitur hominem naturae oboedientem homini nocere non posse.''. None | 1.56. \xa0And while every virtue attracts us and makes us love those who seem to possess it, still justice and generosity do so most of all. Nothing, moreover, is more conducive to love and intimacy than compatibility of character in good men; for when two people have the same ideals and the same tastes, it is a natural consequence that each loves the other as himself; and the result is, as Pythagoras requires of ideal friendship, that several are united in one. Another strong bond of fellowship is effected by mutual interchange of kind services; and as long as these kindnesses are mutual and acceptable, those between whom they are interchanged are united by the ties of an enduring intimacy. <
3.25. \xa0In like manner it is more in accord with Nature to emulate the great Hercules and undergo the greatest toil and trouble for the sake of aiding or saving the world, if possible, than to live in seclusion, not only free from all care, but revelling in pleasures and abounding in wealth, while excelling others also in beauty and strength. Thus Hercules denied himself and underwent toil and tribulation for the world, and, out of gratitude for his services, popular belief has given him a place in the council of the gods. The better and more noble, therefore, the character with which a man is endowed, the more does he prefer the life of service to the life of pleasure. Whence it follows that man, if he is obedient to Nature, cannot do harm to his fellow-man. <''. None |
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83. Polybius, Histories, 16.21.8 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Artists of Dionysus • Dionysus, Artists of • Polybius, on the Artists of Dionysus • guilds, Artists of Dionysus • technitai (Artists of Dionysus), benefactors of (φιλοτεχνῖται)
Found in books: Cosgrove (2022) 164; Csapo (2022) 51
16.21.8. ὃν δέ ποτε χρόνον τῆς ἡμέρας ἀπεμέριζε πρὸς ἐντεύξεις, ἐν τούτῳ διεδίδου, μᾶλλον δʼ, εἰ δεῖ τὸ φαινόμενον εἰπεῖν, διερρίπτει τὰ βασιλικὰ χρήματα τοῖς ἀπὸ τῆς Ἑλλάδος παραγεγονόσι πρεσβευταῖς καὶ τοῖς περὶ τὸν Διόνυσον τεχνίταις, μάλιστα δὲ τοῖς περὶ τὴν αὐλὴν ἡγεμόσι καὶ στρατιώταις.''. None | 16.21.8. \xa0During that portion of the day that he set apart for audiences he used to distribute, or rather, if one must speak the truth, scatter the royal funds among the envoys who had come from Greece and the actors of the theatre of Dionysus and chiefly among the generals and soldiers present at court. <''. None |
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84. Septuagint, 3 Maccabees, 1.12, 2.27-2.30, 3.21, 3.25, 4.16, 5.47, 6.20, 7.4-7.6, 7.10-7.15 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Alexander the Great,as New Dionysos • Dionysos • Dionysos, Dionysos Liberator • Dionysos,miracles • Dionysus • Dionysus, Dionysiac Cult • Dionysus, cult • death associated with Dionysos and Dionysian cult or myth • mysteries, mystery cults, Bacchic, Dionysiac
Found in books: Bernabe et al (2013) 3, 453, 454, 455, 456, 457, 458, 459, 460; Gera (2014) 445; Potter Suh and Holladay (2021) 51; Salvesen et al (2020) 182; Schwartz (2008) 543
| 1.12. Even after the law had been read to him, he did not cease to maintain that he ought to enter, saying, "Even if those men are deprived of this honor, I ought not to be."
2.27. He proposed to inflict public disgrace upon the Jewish community, and he set up a stone on the tower in the courtyard with this inscription: 2.28. "None of those who do not sacrifice shall enter their sanctuaries, and all Jews shall be subjected to a registration involving poll tax and to the status of slaves. Those who object to this are to be taken by force and put to death; 2.29. those who are registered are also to be branded on their bodies by fire with the ivy-leaf symbol of Dionysus, and they shall also be reduced to their former limited status."
3.21. Among other things, we made known to all our amnesty toward their compatriots here, both because of their alliance with us and the myriad affairs liberally entrusted to them from the beginning; and we ventured to make a change, by deciding both to deem them worthy of Alexandrian citizenship and to make them participants in our regular religious rites.
3.25. Therefore we have given orders that, as soon as this letter shall arrive, you are to send to us those who live among you, together with their wives and children, with insulting and harsh treatment, and bound securely with iron fetters, to suffer the sure and shameful death that befits enemies.' "
4.16. The king was greatly and continually filled with joy, organizing feasts in honor of all his idols, with a mind alienated from truth and with a profane mouth, praising speechless things that are not able even to communicate or to come to one's help, and uttering improper words against the supreme God." '
5.47. So he, when he had filled his impious mind with a deep rage, rushed out in full force along with the beasts, wishing to witness, with invulnerable heart and with his own eyes, the grievous and pitiful destruction of the aforementioned people.
7.4. for they declared that our government would never be firmly established until this was accomplished, because of the ill-will which these people had toward all nations. 7.5. They also led them out with harsh treatment as slaves, or rather as traitors, and, girding themselves with a cruelty more savage than that of Scythian custom, they tried without any inquiry or examination to put them to death. 7.6. But we very severely threatened them for these acts, and in accordance with the clemency which we have toward all men we barely spared their lives. Since we have come to realize that the God of heaven surely defends the Jews, always taking their part as a father does for his children,' "7.11. For they declared that those who for the belly's sake had transgressed the divine commandments would never be favorably disposed toward the king's government." '7.12. The king then, admitting and approving the truth of what they said, granted them a general license so that freely and without royal authority or supervision they might destroy those everywhere in his kingdom who had transgressed the law of God. 7.13. When they had applauded him in fitting manner, their priests and the whole multitude shouted the Hallelujah and joyfully departed. 7.14. And so on their way they punished and put to a public and shameful death any whom they met of their fellow-countrymen who had become defiled. 7.15. In that day they put to death more than three hundred men; and they kept the day as a joyful festival, since they had destroyed the profaners.' '. None |
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85. Septuagint, 1 Maccabees, 7.35, 13.51 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Dionysus • Dionysus, Dionysiac Cult
Found in books: Gera (2014) 445; Novenson (2020) 46; Schwartz (2008) 378, 543
| 7.35. and in anger he swore this oath, "Unless Judas and his army are delivered into my hands this time, then if I return safely I will burn up this house." And he went out in great anger.
13.51. On the twenty-third day of the second month, in the one hundred and seventy-first year, the Jews entered it with praise and palm branches, and with harps and cymbals and stringed instruments, and with hymns and songs, because a great enemy had been crushed and removed from Israel.''. None |
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86. Septuagint, 2 Maccabees, 4.21, 6.7, 10.7, 14.4, 14.33 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Dionysos • Dionysus • Dionysus, Dionysiac Cult • Dionysus, cult
Found in books: Gera (2014) 445; Henderson (2020) 275; Novenson (2020) 45, 46; Salvesen et al (2020) 182; Schwartz (2008) 8, 18, 274, 378, 541, 543
| 4.21. When Apollonius the son of Menestheus was sent to Egypt for the coronation of Philometor as king, Antiochus learned that Philometor had become hostile to his government, and he took measures for his own security. Therefore upon arriving at Joppa he proceeded to Jerusalem.'" "
6.7. On the monthly celebration of the king's birthday, the Jews were taken, under bitter constraint, to partake of the sacrifices; and when the feast of Dionysus came, they were compelled to walk in the procession in honor of Dionysus, wearing wreaths of ivy.'" "
10.7. Therefore bearing ivy-wreathed wands and beautiful branches and also fronds of palm, they offered hymns of thanksgiving to him who had given success to the purifying of his own holy place.'" "
14.4. and went to King Demetrius in about the one hundred and fifty-first year, presenting to him a crown of gold and a palm, and besides these some of the customary olive branches from the temple. During that day he kept quiet.'" "
14.33. he stretched out his right hand toward the sanctuary, and swore this oath: 'If you do not hand Judas over to me as a prisoner, I will level this precinct of God to the ground and tear down the altar, and I will build here a splendid temple to Dionysus.'" ". None |
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87. None, None, nan (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Bacchus
Found in books: Augoustakis (2014) 184; Verhagen (2022) 184
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88. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Bacchus, Bacchius • Dionysos • Dionysos, Dionysos Baccheios • Dionysos, Dionysos Bacchios • Dionysos, Dionysos Bacchos • Neos Dionysos • bacchus, βάκχος
Found in books: Bernabe et al (2013) 38; Gorain (2019) 94
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89. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Bacchus • Dionysos • Dionysus • Dionysus (god and cult)
Found in books: Augoustakis (2014) 299; Bernabe et al (2013) 186; Martin (2009) 107; Verhagen (2022) 299; de Jáuregui (2010) 234
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90. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Bacchus
Found in books: Augoustakis (2014) 299; Verhagen (2022) 299
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91. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Bacchus • Bacchus, as deified hero
Found in books: Augoustakis (2014) 299; Verhagen (2022) 299; Xinyue (2022) 140
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92. Catullus, Poems, 58.5, 64.251-64.264, 64.267-64.268 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Ariadne, and Bacchus • Bacchus • Bacchus, Bacchius • Dionysos • Dionysos, Dionysos boukeros • Dionysos, Dionysos polyonymos • Dionysos, and Kybele • Dionysos, nurse of • Kybebe/le, and Dionysos • Orphic, see Bacchic, initiation, mystery cults, rites
Found in books: Augoustakis (2014) 189, 348; Bernabe et al (2013) 188, 279; Bremmer (2008) 293, 295; Elsner (2007) 73, 74; Verhagen (2022) 189, 348; de Jáuregui et al. (2011) 3
| 58.5. Add the twain foot-bewing'd and fast of flight," '
58.5. Husks the high-minded scions Remus-sprung.' "
64.251. But from the further side came flitting bright-faced Iacchu 64.252. Girded by Satyr-crew and Nysa-reared Sileni 64.253. Burning with love unto thee (Ariadne!) and greeting thy presence. 64.254. Who flocking eager to fray did rave with infuriate spirit, 64.255. "Evoe" frenzying loud, with heads at "Evoe" rolling. 64.256. Brandisht some of the maids their thyrsi sheathed of spear-point, 64.257. Some snatcht limbs and joints of sturlings rended to pieces, 64.258. These girt necks and waists with writhing bodies of vipers, 64.259. Those with the gear enwombed in crates dark orgies ordained—' "64.260. Orgies that ears profane must vainly lust for o'er hearing—" '64.261. Others with palms on high smote hurried strokes on the cymbal, 64.262. Or from the polisht brass woke thin-toned tinkling music, 64.263. While from the many there boomed and blared hoarse blast of the horn-trump, 64.264. And with its horrid skirl loud shrilled the barbarous bag-pipe
64.267. This when the Thessalan youths had eyed with eager inspection 64.268. Fulfilled, place they began to provide for venerate Godheads,' '. None |
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93. Diodorus Siculus, Historical Library, 1.11.2, 1.16, 1.21, 1.22.6-1.22.7, 1.23.2, 1.25.2, 1.88, 1.96, 2.36-2.39, 3.62.6, 3.62.8, 3.63.1-3.63.4, 3.65.5, 4.2.2-4.2.3, 4.3.3, 4.25.4, 5.52.2, 5.62, 5.75.4, 16.55.1, 17.16.3-17.16.4 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Aristophanes, on Bacchic cult • Artists of Dionysus • Bacchic • Bacchus • Bacchus and Bacchic rites • Bacchus, Bacchius • Bes and Dionysos cult, Saqqâra Bes chambers • Bes and Dionysos cult, worship beyond Egypt • Dionysos • Dionysos, Dionysos Aisymnetes • Dionysos, Dionysos Bacchas • Dionysos, Dionysos Baccheastes • Dionysos, Dionysos Baccheios • Dionysos, Dionysos Baccheiotes • Dionysos, Dionysos Baccheus • Dionysos, Dionysos Baccheutes • Dionysos, Dionysos Bacchiastes • Dionysos, Dionysos Bacchios • Dionysos, Dionysos Bacchiotas • Dionysos, Dionysos Bacchistes • Dionysos, Dionysos Bacchos • Dionysos, Dionysos Bassareus/Bassaros • Dionysos, Dionysos Bromios • Dionysos, Dionysos Eleuthereus • Dionysos, Dionysos Epaphios/Epaphian • Dionysos, Dionysos Erikepaigos • Dionysos, Dionysos Kresios • Dionysos, Dionysos Lenaios/Lenaeus • Dionysos, Dionysos Liknites • Dionysos, Dionysos Musagetes • Dionysos, Dionysos as bull • Dionysos, Dionysos as goat • Dionysos, Dionysos as hunter • Dionysos, Dionysos as vegetation god • Dionysos, Dionysos mystes • Dionysos, Orphic Dionysos • Dionysos, and heroines • Dionysos, and mortality • Dionysos, awakening • Dionysos, birth • Dionysos, death • Dionysos, death of • Dionysos, epiphany • Dionysos, nurse of • Dionysos, tomb • Dionysos,pluralized • Dionysos,rebirth • Dionysos/Dionysus • Dionysus • Dionysus (Bacchus) • Dionysus, Artists of • Dionysus, Liknites • Dionysus, Zagreus • Dionysus, and phallus • Dionysus, birth (and rebirth) of • Dionysus, birth of Dionysus • Dionysus, dismemberment • Dionysus, dismemberment and death of • Dionysus, god of death outside of Tablets • Dionysus, heart • Dionysus, heart of • Dionysus,birth • Persephone, mother of Dionysus • Zeus, gestates Dionysus in his thigh • autocrats/autocracy see also Dionysus, monarchy, satyrplay, tragedy, tyrants\n, and theatre • awakening, Dionysos • bacchus, βάκχος • death associated with Dionysos and Dionysian cult or myth • death of Dionysus • goat, Dionysos as • guilds, Artists of Dionysus • heroines, and Dionysos • mortality, and Dionysos • mysteries, mystery cults, Bacchic, Dionysiac
Found in books: Bar Kochba (1997) 201; Belayche and Massa (2021) 14; Beneker et al. (2022) 266; Bernabe et al (2013) 8, 9, 45, 46, 76, 111, 141, 164, 167, 172, 186, 268, 284, 285, 406, 419, 420, 424, 445, 560, 561; Bosak-Schroeder (2020) 118, 124; Brule (2003) 23; Cosgrove (2022) 160, 161; Csapo (2022) 32; Graf and Johnston (2007) 74, 76, 196, 199; Griffiths (1975) 225; Hitch (2017) 256; Lyons (1997) 108; Papadodima (2022) 77; Pirenne-Delforge and Pironti (2022) 237, 264, 269; Renberg (2017) 363, 606; Stavrianopoulou (2013) 124; Taylor and Hay (2020) 335; de Jáuregui (2010) 75, 123, 144, 268, 319; de Jáuregui et al. (2011) 62, 63, 64, 71, 257, 270; Álvarez (2019) 136, 137
| 1.11.2. \xa0For when the names are translated into Greek Osiris means "many-eyed," and properly so; for in shedding his rays in every direction he surveys with many eyes, as it were, all land and sea. And the words of the poet are also in agreement with this conception when he says: The sun, who sees all things and hears all things. ' "
1.16. 1. \xa0It was by Hermes, for instance, according to them, that the common language of mankind was first further articulated, and that many objects which were still nameless received an appellation, that the alphabet was invented, and that ordices regarding the honours and offerings due to the gods were duly established; he was the first also to observe the orderly arrangement of the stars and the harmony of the musical sounds and their nature, to establish a wrestling school, and to give thought to the rhythmical movement of the human body and its proper development. He also made a lyre and gave it three strings, imitating the seasons of the year; for he adopted three tones, a high, a low, and a medium; the high from the summer, the low from the winter, and the medium from the spring.,2. \xa0The Greeks also were taught by him how to expound (hermeneia) their thoughts, and it was for this reason that he was given the name Hermes. In a word, Osiris, taking him for his priestly scribe, communicated with him on every matter and used his counsel above that of all others. The olive tree also, they claim, was his discovery, not Athena's, as the Greeks say." '
1.21. 1. \xa0Although the priests of Osiris had from the earliest times received the account of his death as a matter not to be divulged, in the course of years it came about that through some of their number this hidden knowledge was published to the many.,2. \xa0This is the story as they give it: When Osiris was ruling over Egypt as its lawful king, he was murdered by his brother Typhon, a violent and impious man; Typhon then divided the body of the slain man into twenty-six pieces and gave one portion to each of the band of murderers, since he wanted all of them to share in the pollution and felt that in this way he would have in them steadfast supporters and defenders of his rule.,3. \xa0But Isis, the sister and wife of Osiris, avenged his murder with the aid of her son Horus, and after slaying Typhon and his accomplices became queen over Egypt.,4. \xa0The struggle between them took place on the banks of the Nile near the village now known as Antaeus, which, they say, lies on the Arabian side of the river and derives its name from that of Antaeus, a contemporary of Osiris, who was punished by Heracles.,5. \xa0Now Isis recovered all the pieces of the body except the privates, and wishing that the burial-place of her husband should remain secret and yet be honoured by all the inhabitants of Egypt, she fulfilled her purpose in somewhat the following manner. Over each piece of the body, as the account goes, she fashioned out of spices and wax a human figure about the size of Osiris;,6. \xa0then summoning the priests group by group, she required all of them an oath that they would reveal to no one the trust which she was going to confide to them, and taking each group of them apart privately she said that she was consigning to them alone the burial of the body, and after reminding them of the benefactions of Osiris she exhorted them to bury his body in their own district and pay honours to him as to a god, and to consecrate to him also some one that they might choose of the animals native to their district, pay it while living the honours which they had formerly rendered to Osiris, and upon its death accord it the same kind of funeral as they had given to him.,7. \xa0And since Isis wished to induce the priests to render these honours by the incentive of their own profit also, she gave them the third part of the country to defray the cost of the worship and service of the gods.,8. \xa0And the priests, it is said, being mindful of the benefactions of Osiris and eager to please the queen who was petitioning them, and incited as well by their own profit, did everything just as Isis had suggested.,9. \xa0It is for this reason that even to this day each group of priests supposes that Osiris lies buried in their district, pays honours to the animals which were originally consecrated to him, and, when these die, renews in the funeral rites for them the mourning for Osiris.,10. \xa0The consecration to Osiris, however, of the sacred bulls, which are given the names Apis and Mnevis, and worship of them as gods were introduced generally among all the Egyptians,,11. \xa0since these animals had, more than any others, rendered aid to those who discovered the fruit of the grain, in connection with both the sowing of the seed and with every agricultural labour from which mankind profits.
1.22.6. \xa0It is for this reason that travellers are not allowed to set foot on this island. And all the inhabitants of the Thebaid, which is the oldest portion of Egypt, hold it to be the strongest oath when a man swears "by Osiris who lieth in Philae." Now the parts of the body of Osiris which were found were honoured with burial, they say, in the manner described above, but the privates, according to them, were thrown by Typhon into the Nile because no one of his accomplices was willing to take them. Yet Isis thought them as worthy of divine honours as the other parts, for, fashioning a likeness of them, she set it up in the temples, commanded that it be honoured, and made it the object of the highest regard and reverence in the rites and sacrifices accorded to the god. 1.22.7. \xa0Consequently the Greeks too, inasmuch as they received from Egypt the celebrations of the orgies and the festivals connected with Dionysus, honour this member in both the mysteries and the initiatory rites and sacrifices of this god, giving it the name "phallus."
1.23.2. \xa0And those who say that the god was born of Semelê and Zeus in Boeotian Thebes are, according to the priests, simply inventing the tale. For they say that Orpheus, upon visiting Egypt and participating in the initiation and mysteries of Dionysus, adopted them and as a favour to the descendants of Cadmus, since he was kindly disposed to them and received honours at their hands, transferred the birth of the god to Thebes; and the common people, partly out of ignorance and partly out of their desire to have the god thought to be a Greek, eagerly accepted his initiatory rites and mysteries.
1.25.2. \xa0Osiris has been given the name Sarapis by some, Dionysus by others, Pluto by others, Ammon by others, Zeus by some, and many have considered Pan to be the same god; and some say that Sarapis is the god whom the Greeks call Pluto. As for Isis, the Egyptians say that she was the discoverer of many health-giving drugs and was greatly versed in the science of healing;' "
1.88. 1. \xa0They have deified the goat, just as the Greeks are said to have honoured Priapus, because of the generative member; for this animal has a very great propensity for copulation, and it is fitting that honour be shown to that member of the body which is the cause of generation, being, as it were, the primal author of all animal life.,2. \xa0And, in general, not only the Egyptians but not a\xa0few other peoples as well have in the rites they observe treated the male member as sacred, on the ground that it is the cause of the generation of all creatures; and the priests in Egypt who have inherited their priestly offices from their fathers are initiated first into the mysteries of this god.,3. \xa0And both the Pans and the Satyrs, they say, are worshipped by men for the same reason; and this is why most peoples set up in their sacred places statues of them showing the phallus erect and resembling a goat's in nature, since according to tradition this animal is most efficient in copulation; consequently, by representing these creatures in such fashion, the dedicants are returning thanks to them for their own numerous offspring.,4. \xa0The sacred bulls â\x80\x94 I\xa0refer to the Apis and the Mnevis â\x80\x94 are honoured like the gods, as Osiris commanded, both because of their use in farming and also because the fame of those who discovered the fruits of the earth is handed down by the labours of these animals to succeeding generations for all time. Red oxen, however, may be sacrificed, because it is thought that this was the colour of Typhon, who plotted against Osiris and was then punished by Isis for the death of her husband.,5. \xa0Men also, if they were of the same colour as Typhon, were sacrificed, they say, in ancient times by the kings at the tomb of Osiris; however, only a\xa0few Egyptians are now found red in colour, and but the majority of such are non-Egyptians, and this is why the story spread among the Greeks of the slaying of foreigners by Busiris, although Busiris was not the name of the king but of the tomb of Osiris, which is called that in the language of the land.,6. \xa0The wolves are honoured, they say, because their nature is so much like that of dogs, for the natures of these two animals are little different from each other and hence offspring is produced by their interbreeding. But the Egyptians offer another explanation for the honour accorded this animal, although it pertains more to the realm of myth; for they say that in early times when Isis, aided by her son Horus, was about to commence her struggle with Typhon, Osiris came from Hades to help his son and his wife, having taken on the guise of wolf; and so, upon the death of Typhon, his conquerors commanded men to honour the animal upon whose appearance victory followed.,7. \xa0But some say that once, when the Ethiopians had marched against Egypt, a great number of bands of wolves (lykoi) gathered together and drove the invaders out of the country, pursuing them beyond the city named Elephantine; and therefore that nome was given the name Lycopolite and these animals were granted the honour in question." '
1.96. 1. \xa0But now that we have examined these matters, we must enumerate what Greeks, who have won fame for their wisdom and learning, visited Egypt in ancient times, in order to become acquainted with its customs and learning.,2. \xa0For the priests of Egypt recount from the records of their sacred books that they were visited in early times by Orpheus, Musaeus, Melampus, and Daedalus, also by the poet Homer and Lycurgus of Sparta, later by Solon of Athens and the philosopher Plato, and that there also came Pythagoras of Samos and the mathematician Eudoxus, as well as Democritus of Abdera and Oenopides of Chios.,3. \xa0As evidence for the visits of all these men they point in some cases to their statues and in others to places or buildings which bear their names, and they offer proofs from the branch of learning which each one of these men pursued, arguing that all the things for which they were admired among the Greeks were transferred from Egypt.,4. \xa0Orpheus, for instance, brought from Egypt most of his mystic ceremonies, the orgiastic rites that accompanied his wanderings, and his fabulous account of his experiences in Hades.,5. \xa0For the rite of Osiris is the same as that of Dionysus and that of Isis very similar to that of Demeter, the names alone having been interchanged; and the punishments in Hades of the unrighteous, the Fields of the Righteous, and the fantastic conceptions, current among the many, which are figments of the imagination â\x80\x94 all these were introduced by Orpheus in imitation of the Egyptian funeral customs.,6. \xa0Hermes, for instance, the Conductor of Souls, according to the ancient Egyptian custom, brings up the body of the Apis to a certain point and then gives it over to one who wears the mask of Cerberus. And after Orpheus had introduced this notion among the Greeks, Homer followed it when he wrote: Cyllenian Hermes then did summon forth The suitors\'s souls, holding his wand in hand. And again a little further on he says: They passed Oceanus\' streams, the Gleaming Rock, The Portals of the Sun, the Land of Dreams; And now they reached the Meadow of Asphodel, Where dwell the Souls, the shades of men outworn.,7. \xa0Now he calls the river "Oceanus" because in their language the Egyptians speak of the Nile as Oceanus; the "Portals of the Sun" (Heliopulai) is his name for the city of Heliopolis; and "Meadows," the mythical dwelling of the dead, is his term for the place near the lake which is called Acherousia, which is near Memphis, and around it are fairest meadows, of a marsh-land and lotus and reeds. The same explanation also serves for the statement that the dwelling of the dead is in these regions, since the most and the largest tombs of the Egyptians are situated there, the dead being ferried across both the river and Lake Acherousia and their bodies laid in the vaults situated there.,8. \xa0The other myths about Hades, current among the Greeks, also agree with the customs which are practised even now in Egypt. For the boat which receives the bodies is called baris, and the passenger\'s fee is given to the boatman, who in the Egyptian tongue is called charon.,9. \xa0And near these regions, they say, are also the "Shades," which is a temple of Hecate, and "portals" of Cocytus and Lethe, which are covered at intervals with bands of bronze. There are, moreover, other portals, namely, those of Truth, and near them stands a headless statue of Justice.
2.36. 1. \xa0The same is true of the inhabitants also, the abundant supply of food making them of unusual height and bulk of body; and another result is that they are skilled in the arts, since they breathe a pure air and drink water of the finest quality.,2. \xa0And the earth, in addition to producing every fruit which admits of cultivation, also contains rich underground veins of every kind of ore; for there are found in it much silver and gold, not a little copper and iron, and tin also and whatever else is suitable for adornment, necessity, and the trappings of war.,3. \xa0In addition to the grain of Demeter there grows throughout India much millet, which is irrigated by the abundance of running water supplied by the rivers, pulse in large quantities and of superior quality, rice also and the plant called bosporos, and in addition to these many more plants which are useful for food; and most of these are native to the country. It also yields not a\xa0few other edible fruits, that are able to sustain animal life, but to write about them would be a long task.,4. \xa0This is the reason, they say, why a famine has never visited India or, in general, any scarcity of what is suitable for gentle fare. For since there are two rainy seasons in the country each year, during the winter rains the sowing is made of the wheat crop as among other peoples, while in the second, which comes at the summer solstice, it is the general practice to plant the rice and bosporos, as well as sesame and millet; and in most years the Indians are successful in both crops, and they never lose everything, since the fruit of one or the other sowing comes to maturity.,5. \xa0The fruits also which flourish wild and the roots which grow in the marshy places, by reason of their remarkable sweetness, provide the people with a great abundance of food. For practically all the plains of India enjoy the sweet moisture from the rivers and from the rains which come with astonishing regularity, in a kind of fixed cycle, every year in the summer, since warm showers fall in abundance from the enveloping atmosphere and the heat ripens the roots in the marshes, especially those of the tall reeds.,6. \xa0Furthermore, the customs of the Indians contribute towards there never being any lack of food among them; for whereas in the case of all the rest of mankind their enemies ravage the land and cause it to remain uncultivated, yet among the Indians the workers of the soil are let alone as sacred and inviolable, and such of them as labour near the battle-lines have no feeling of the dangers.,7. \xa0For although both parties to the war kill one another in their hostilities, yet they leave uninjured those who are engaged in tilling the soil, considering that they are the common benefactors of all, nor do they burn the lands of their opponents or cut down their orchards. 2.37. 1. \xa0The land of the Indians has also many large navigable rivers which have their sources in the mountains lying to the north and then flow through the level country; and not a\xa0few of these unite and empty into the river known as the Ganges.,2. \xa0This river, which is thirty stades in width, flows from north to south and empties into the ocean, forming the boundary towards the east of the tribe of the Gandaridae, which possesses the greatest number of elephants and the largest in size.,3. \xa0Consequently no foreign king has ever subdued this country, all alien nations being fearful of both the multitude and the strength of the beasts. In fact even Alexander of Macedon, although he had subdued all Asia, refrained from making war upon the Gandaridae alone of all peoples; for when he had arrived at the Ganges river with his entire army, after his conquest of the rest of the Indians, upon learning that the Gandaridae had four thousand elephants equipped for war he gave up his campaign against them.,4. \xa0The river which is nearly the equal of the Ganges and is called the Indus rises like the Ganges in the north, but as it empties into the ocean forms a boundary of India; and in its course through an expanse of level plain it receives not a\xa0few navigable rivers, the most notable being the Hypanis, Hydaspes, and Acesinus.,5. \xa0And in addition to these three rivers a vast number of others of every description traverse the country and bring it about that the land is planted in many gardens and crops of every description. Now for the multitude of rivers and the exceptional supply of water the philosophers and students of nature among them advance the following cause:,6. \xa0The countries which surround India, they say, such as Scythia, Bactria, and Ariana, are higher than India, and so it is reasonable to assume that the waters which come together from every side into the country lying below them, gradually cause the regions to become soaked and to generate a multitude of rivers.,7. \xa0And a peculiar thing happens in the case of one of the rivers of India, known as the Silla, which flows from a spring of the same name; for it is the only river in the world possessing the characteristic that nothing cast into it floats, but that everything, strange to say, sinks to the bottom. 2.38. 1. \xa0Now India as a whole, being of a vast extent, is inhabited, as we are told, by many other peoples of every description, and not one of them had its first origin in a foreign land, but all of them are thought to be autochthonous; it never receives any colony from abroad nor has it ever sent one to any other people.,2. \xa0According to their myths the earliest human beings used for food the fruits of the earth which grew wild, and for clothing the skins of the native animals, as was done by the Greeks. Similarly too the discovery of the several arts and of all other things which are useful for life was made gradually, necessity itself showing the way to a creature which was well endowed by nature and had, as its assistants for every purpose, hands and speech and sagacity of mind.,3. \xa0The most learned men among the Indians recount a myth which it may be appropriate to set forth in brief form. This, then, is what they say: In the earliest times, when the inhabitants of their land were still dwelling in scattered clan-villages, Dionysus came to them from the regions to the west of them with a notable army; and he traversed all India, since there was as yet no notable city which would have been able to oppose him.,4. \xa0But when an oppressive heat came and the soldiers of Dionysus were being consumed by a pestilential sickness, this leader, who was conspicuous for his wisdom, led his army out of the plains into the hill-country; here, where cool breezes blew and the spring waters flowed pure at their very sources, the army got rid of its sickness. The name of this region of the hill-country, where Dionysus relieved his forces of the sickness, is Meros; and it is because of this fact that the Greeks have handed down to posterity in their account of this god the story that Dionysus was nourished in a thigh (meros).,5. \xa0After this he took in hand the storing of the fruits and shared this knowledge with the Indians, and he communicated to them the discovery of wine and of all the other things useful for life. Furthermore, he became the founder of notable cities by gathering the villages together in well-situated regions, and he both taught them to honour the deity and introduced laws and courts; and, in brief, since he had been the introducer of many good works he was regarded as a god and received immortal honours.,6. \xa0They also recount that he carried along with his army a great number of women, and that when he joined battle in his wars he used the sounds of drums and cymbals, since the trumpet had not yet been discovered. And after he had reigned over all India for fifty-two years he died of old age. His sons, who succeeded to the sovereignty, passed the rule on successively to their descendants; but finally, many generations later, their sovereignty was dissolved and the cities received a democratic form of government.' "2.39. 1. \xa0As for Dionysus, then, and his descendants, such is the myth as it is related by the inhabitants of the hill-country of India. And with regard to Heracles they say that he was born among them and they assign to him, in common with the Greeks, both the club and the lion's skin.,2. \xa0Moreover, as their account tells us, he was far superior to all other men in strength of body and in courage, and cleared both land and sea of their wild beasts. And marrying several wives, he begot many sons, but only one daughter; and when his sons attained to manhood, dividing all India into as many parts as he had male children, he appointed all his sons kings, and rearing his single daughter he appointed her also a queen.,3. \xa0Likewise, he became the founder of not a\xa0few cities, the most renowned and largest of which he called Palibothra. In this city he also constructed a costly palace and settled a multitude of inhabitants, and he fortified it with remarkable ditches which were filled with water from the river.,4. \xa0And when Heracles passed from among men he received immortal honour, but his descendants, though they held the kingship during many generations and accomplished notable deeds, made no campaign beyond their own frontiers and despatched no colony to any other people. But many years later most of the cities had received a democratic form of government, although among certain tribes the kingship endured until the time when Alexander crossed over into Asia.,5. \xa0As for the customs of the Indians which are peculiar to them, a man may consider one which was drawn up by their ancient wise men to be the most worthy of admiration; for the law has ordained that under no circumstances shall anyone among them be a slave, but that all shall be free and respect the principle of equality in all persons. For those, they think, who have learned neither to domineer over others nor to subject themselves to others will enjoy a manner of life best suited to all circumstances; since it is silly to make laws on the basis of equality for all persons, and yet to establish inequalities in social intercourse." '
3.62.6. \xa0And though the writers of myths have handed down the account of a\xa0third birth as well, at which, as they say, the Sons of Gaia tore to pieces the god, who was a son of Zeus and Demeter, and boiled him, but his members were brought together again by Demeter and he experienced a new birth as if for the first time, such accounts as this they trace back to certain causes found in nature.
3.62.8. \xa0And with these stories the teachings agree which are set forth in the Orphic poems and are introduced into their rites, but it is not lawful to recount them in detail to the uninitiated.
3.63.1. \xa0Those mythographers, however, who represent the god as having a human form ascribe to him, with one accord, the discovery and cultivation of the vine and all the operations of the making of wine, although they disagree on whether there was a single Dionysus or several. 3.63.2. \xa0Some, for instance, who assert that he who taught how to make wine and to gather "the fruits of the trees," as they are called, he who led an army over all the inhabited world, and he who introduced the mysteries and rites and Bacchic revelries were one and the same person; but there are others, as I\xa0have said, who conceive that there were three persons, at separate periods, and to each of these they ascribe deeds which were peculiarly his own. 3.63.3. \xa0This, then, is their account: The most ancient Dionysus was an Indian, and since his country, because of the excellent climate, produced the vine in abundance without cultivation, he was the first to press out the clusters of grapes and to devise the use of wine as a natural product, likewise to give the proper care to the figs and other fruits which grow upon trees, and, speaking generally, to devise whatever pertains to the harvesting and storing of these fruits. The same Dionysus is, furthermore, said to have worn a long beard, the reason for the report being that it is the custom among the Indians to give great care, until their death, to the raising of a beard. 3.63.4. \xa0Now this Dionysus visited with an army all the inhabited world and gave instruction both as to the culture of the vine and the crushing of the clusters in the wine-vats (lenoi), which is the reason why the god was named Lenaeus. Likewise, he allowed all people to share in his other discoveries, and when he passed from among men he received immortal honour at the hands of those who had received his benefactions.
3.65.5. \xa0Consequently he sailed across secretly to his army, and then Lycurgus, they say, falling upon the Maenads in the city known as Nysium, slew them all, but Dionysus, bringing his forces over, conquered the Thracians in a battle, and taking Lycurgus alive put out his eyes and inflicted upon him every kind of outrage, and then crucified him.
4.2.2. \xa0Semelê was loved by Zeus because of her beauty, but since he had his intercourse with her secretly and without speech she thought that the god despised her; consequently she made the request of him that he come to her embraces in the same manner as in his approaches to Hera. 4.2.3. \xa0Accordingly, Zeus visited her in a way befitting a god, accompanied by thunder and lightning, revealing himself to her as he embraced her; but Semelê, who was pregt and unable to endure the majesty of the divine presence, brought forth the babe untimely and was herself slain by the fire. Thereupon Zeus, taking up the child, handed it over to the care of Hermes, and ordered him to take it to the cave in Nysa, which lay between Phoenicia and the Nile, where he should deliver it to the nymphs that they should rear it and with great solicitude bestow upon it the best of care.
4.3.3. \xa0Consequently in many Greek cities every other year Bacchic bands of women gather, and it is lawful for the maidens to carry the thyrsus and to join in the frenzied revelry, crying out "Euai!" and honouring the god; while the matrons, forming in groups, offer sacrifices to the god and celebrate his mysteries and, in general, extol with hymns the presence of Dionysus, in this manner acting the part of the Maenads who, as history records, were of old the companions of the god.
4.25.4. \xa0He also took part in the expedition of the Argonauts, and because of the love he held for his wife he dared the amazing deed of descending into Hades, where he entranced Persephonê by his melodious song and persuaded her to assist him in his desires and to allow him to bring up his dead wife from Hades, in this exploit resembling Dionysus; for the myths relate that Dionysus brought up his mother Semelê from Hades, and that, sharing with her his own immortality, he changed her name to Thyonê. But now that we have discussed Orpheus, we shall return to Heracles.
5.52.2. \xa0For according to the myth which has been handed down to us, Zeus, on the occasion when Semelê had been slain by his lightning before the time for bearing the child, took the babe and sewed it up within his thigh, and when the appointed time came for its birth, wishing to keep the matter concealed from Hera, he took the babe from his thigh in what is now Naxos and gave it to the Nymphs of the island, Philia, Coronis, and Cleidê, to be reared. The reason Zeus slew Semelê with his lightning before she could give birth to her child was his desire that the babe should be born, not of a mortal woman but of two immortals, and thus should be immortal from its very birth.' "
5.62. 1. \xa0In Castabus, on the Cherronesus, there is a temple which is sacred to Hemithea, and there is no reason why we should omit to mention the strange occurrence which befell this goddess. Now many and various accounts have been handed down regarding her, but we shall recount that which has prevailed and is in accord with what the natives relate. To Staphylus and Chrysothemis were born three daughters, Molpadia, Rhoeo, and Parthenos by name. Apollo lay with Rhoeo and brought her with child; and her father, believing that her seduction was due to a man, was angered, and in his anger he shut up his daughter in a chest and cast her into the sea.,2. \xa0But the chest was washed up upon Delos, where she gave birth to a male child and called the babe Anius. And Rhoeo, who had been saved from death in this unexpected manner, laid the babe upon the altar of Apollo and prayed to the god to save its life if it was his child. Thereupon Apollo, the myth relates, concealed the child for the time, but afterwards he gave thought to its rearing, instructed it in divination, and conferred upon it certain great honours.,3. \xa0And the other sisters of the maiden who had been seduced, namely, Molpadia and Parthenos, while watching their father's wine, a drink which had only recently been discovered among men, fell asleep; and while they were asleep some swine which they were keeping entered in and broke the jar which contained the wine and so destroyed the wine. And the maidens, when they learned what had happened, in fear of their father's severity fled to the edge of the sea and hurled themselves down from some lofty rocks.,4. \xa0But Apollo, because of his affection for their sister, rescued the maidens and established them in the cities of the Cherronesus. The one named Parthenos, as the god brought it to pass, enjoyed honours and a sacred precinct in Bubastus of the Cherronesus, while Molpadia, who came to Castabus, was given the name Hemithea, because the god had appeared to men, and she was honoured by all who dwelt in the Cherronesus.,5. \xa0And in sacrifices which are held in her honour a mixture of honey and milk is used in the libations, because of the experience which she had had in connection with the wine, while anyone who has touched a hog or eaten of its flesh is not permitted to draw near to the sacred precinct." '
5.75.4. \xa0As for Dionysus, the myths state that he discovered the vine and its cultivation, and also how to make wine and to store away many of the autumn fruits and thus to provide mankind with the use of them as food over a long time. This god was born in Crete, men say, of Zeus and Persephonê, and Orpheus has handed down the tradition in the initiatory rites that he was torn in pieces by the Titans. And the fact is that there have been several who bore the name Dionysus, regarding whom we have given a detailed account at greater length in connection with the more appropriate period of time.
16.55.1. \xa0After the capture of Olynthus, he celebrated the Olympian festival to the gods in commemoration of his victory, and offered magnificent sacrifices; and he organized a great festive assembly at which he held splendid competitions and thereafter invited many of the visiting strangers to his banquets.
17.16.3. \xa0He then proceeded to show them where their advantage lay and by appeals aroused their enthusiasm for the contests which lay ahead. He made lavish sacrifices to the gods at Dium in Macedonia and held the dramatic contests in honour of Zeus and the Muses which Archelaüs, one of his predecessors, had instituted. 17.16.4. \xa0He celebrated the festival for nine days, naming each day after one of the Muses. He erected a tent to hold a\xa0hundred couches and invited his Friends and officers, as well as the ambassadors from the cities, to the banquet. Employing great magnificence, he entertained great numbers in person besides distributing to his entire force sacrificial animals and all else suitable for the festive occasion, and put his army in a fine humour.''. None |
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94. Ovid, Fasti, 3.771-3.788, 4.194, 4.207-4.214, 4.337-4.342 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Bacchic rites • Bacchic rites, Roman celebration of • Bacchic rites, Senatus consultum de Bacchanalibus • Bacchic rites, initiation into • Bacchic rites, processions • Bacchus/Dionysus • Dionysos • Dionysos, and Kybele • Dionysus • Greek literature and practice, Bacchic rites • Kybebe/le, and Dionysos • Liber (Bacchus)
Found in books: Bremmer (2008) 295, 296; Edmondson (2008) 49, 55, 63; Nuno et al (2021) 264, 370, 381; Panoussi(2019) 118, 251; Price Finkelberg and Shahar (2021) 172
3.771. restat, ut inveniam, quare toga libera detur 3.772. Lucifero pueris, candide Bacche, tuo: 3.773. sive quod ipse puer semper iuvenisque videris, 3.774. et media est aetas inter utrumque tibi: 3.775. seu, quia tu pater es, patres sua pignora, natos, 3.776. commendant curae numinibusque tuis: 3.777. sive, quod es Liber, vestis quoque libera per te 3.778. sumitur et vitae liberioris iter: 3.779. an quia, cum colerent prisci studiosius agros, 3.780. et faceret patrio rure senator opus, 3.781. et caperet fasces a curvo consul aratro, 3.782. nec crimen duras esset habere manus, 3.783. rusticus ad ludos populus veniebat in urbem 3.784. (sed dis, non studiis ille dabatur honor: 3.785. luce sua ludos uvae commentor habebat, 3.786. quos cum taedifera nunc habet ille dea): 3.787. ergo ut tironem celebrare frequentia posset, 3.788. visa dies dandae non aliena togae?
4.194. gaudeat assiduo cur dea Magna sono.’
4.207. ardua iamdudum resonat tinnitibus Ide, 4.208. tutus ut infanti vagiat ore puer. 4.209. pars clipeos rudibus, galeas pars tundit ies: 4.210. hoc Curetes habent, hoc Corybantes opus. 4.211. res latuit, priscique manent imitamina facti; 4.212. aera deae comites raucaque terga movent, 4.213. cymbala pro galeis, pro scutis tympana pulsant; 4.214. tibia dat Phrygios, ut dedit ante, modos.”
4.337. est locus, in Tiberim qua lubricus influit Almo 4.338. et nomen magno perdit in amne minor: 4.339. illic purpurea canus cum veste sacerdos 4.340. Almonis dominam sacraque lavit aquis, 4.341. exululant comites, furiosaque tibia flatur, 4.342. et feriunt molles taurea terga manus.''. None | 3.771. of manhood, is given to boys on your day, Bacchus: 3.772. Whether it’s because you seem to be ever boy or youth, 3.773. And your age is somewhere between the two: 3.774. Or because you’re a father, fathers commend their sons, 3.775. Their pledges of love, to your care and divinity: 3.776. Or because you’re Liber, the gown of liberty 3.777. And a more liberated life are adopted, for you: 3.778. Or is it because, in the days when the ancients tilled the field 3.779. More vigorously, and Senators worked their fathers’ land, 3.780. And ‘rods and axes’ took Consuls from the curving plough, 3.781. And it wasn’t a crime to have work-worn hands, 3.782. The farmers came to the City for the games, 3.783. (Though that was an honour paid to the gods, and not 3.784. Their inclination: and the grape’s discoverer held his game 3.785. This day, while now he shares that of torch-bearing Ceres): 3.786. And the day seemed not unfitting for granting the toga, 3.787. So that a crowd could celebrate the fresh novice? 3.788. Father turn your mild head here, and gentle horns,
4.194. Why the Great Goddess delights in continual din.’
4.207. Now steep Ida echoed to a jingling music, 4.208. So the child might cry from its infant mouth, in safety. 4.209. Some beat shields with sticks, others empty helmets: 4.210. That was the Curetes’ and the Corybantes’ task. 4.211. The thing was hidden, and the ancient deed’s still acted out: 4.212. The goddess’s servants strike the bronze and sounding skins. 4.213. They beat cymbals for helmets, drums instead of shields: 4.214. The flute plays, as long ago, in the Phrygian mode.’
4.337. There’s a place where smooth-flowing Almo joins the Tiber, 4.338. And the lesser flow loses its name in the greater: 4.339. There, a white-headed priest in purple robe 4.340. Washed the Lady, and sacred relics, in Almo’s water. 4.341. The attendants howled, and the mad flutes blew, 4.342. And soft hands beat at the bull’s-hide drums.''. None |
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95. Ovid, Metamorphoses, 3.256, 3.511, 3.528, 3.531, 3.597, 3.611, 3.658, 3.660, 3.664, 4.1-4.11, 4.13-4.30, 4.32-4.41, 4.43-4.47, 4.49-4.57, 4.59-4.83, 4.85-4.91, 4.93-4.100, 4.102-4.116, 4.118-4.124, 4.126-4.129, 4.131-4.133, 4.135-4.138, 4.140-4.152, 4.154-4.168, 4.170-4.173, 4.175-4.179, 4.181-4.183, 4.185-4.192, 4.194-4.210, 4.212-4.226, 4.228-4.234, 4.236-4.243, 4.245-4.255, 4.257-4.260, 4.262-4.269, 4.271-4.276, 4.278-4.286, 4.288-4.292, 4.294-4.304, 4.306-4.314, 4.316-4.319, 4.321-4.347, 4.349-4.357, 4.359-4.363, 4.365-4.373, 4.375-4.379, 4.381-4.399, 4.401-4.415, 6.587-6.600, 10.11, 10.15-10.39, 10.83-10.85, 10.196-10.208, 10.282-10.286, 10.722-10.727, 15.875-15.876 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Bacchic • Bacchic rites, death of Orpheus and • Bacchic rites, military imagery and • Bacchic rites, negation of marriage and domesticity in • Bacchic rites, processions • Bacchus • Bacchus (see also Dionysus”) • Bacchus, Bacchius • Bacchus/Dionysus • Dionysos • Dionysos, Dionysos Bacchios • Dionysos, Dionysos Bromios • Dionysos, Dionysos Dithyrambos • Dionysos, Dionysos Euios • Dionysos, Dionysos Liberator • Dionysos, Dionysos Liknites • Dionysos, Dionysos Lyaios • Dionysos, Dionysos Lyseus • Dionysos, Dionysos Lysios • Dionysos, Dionysos Nyktelios • Dionysos, Dionysos Thriambos • Dionysos, Dionysos Xenos • Dionysos, Dionysos as bull • Dionysos, Dionysos as symposiast • Dionysos, Dionysos choragos/choreutas/philochoreutas • Dionysos, Dionysos eriboas • Dionysos, Dionysos eribremetas • Dionysos, Dionysos eribromos • Dionysos, Dionysos omadios • Dionysos, Dionysos omestes • Dionysos, arrival • Dionysos, awakening • Dionysos, epiphany • Dionysos, nurse of • Dionysos,punishment • Dionysus • Dionysus, dismemberment • Dionysus, heart • Dionysus,birth • Orpheus and Eurydice, Bacchic rites and death of Orpheus • Philomela and Procne, Bacchic ritual context of • Procne, myth of,, and Dionysos • anti-hero, Dionysus • male offspring, Bacchic killing of • symposiast, Dionysos as • weddings and marriage, Bacchic negation of marriage and domesticity • women as worshippers of Bacchus
Found in books: Augoustakis (2014) 244, 301; Bernabe et al (2013) 7, 9, 14, 47, 188, 242, 287, 295, 303, 467, 505; Fabre-Serris et al (2021) 201, 202; Gorain (2019) 54; Johnson (2008) 133; Lipka (2021) 117, 185; Mackay (2022) 170; Michalopoulos et al. (2021) 213, 214; Miller and Clay (2019) 135; Panoussi(2019) 89, 97, 143, 144, 145, 239, 251; Rutter and Sparkes (2012) 121, 132; Sommerstein and Torrance (2014) 54; Verhagen (2022) 244, 301; de Jáuregui (2010) 62; de Jáuregui et al. (2011) 128, 321, 348
4.1. At non Alcithoe Minyeias orgia censet 4.2. accipienda dei, sed adhuc temeraria Bacchum 4.3. progeniem negat esse Iovis, sociasque sorores 4.4. inpietatis habet. Festum celebrare sacerdos 4.6. pectora pelle tegi, crinales solvere vittas, 4.7. serta coma, manibus frondentes sumere thyrsos 4.8. iusserat, et saevam laesi fore numinis iram 4.9. vaticinatus erat. Parent matresque nurusque
4.10. telasque calathosque infectaque pensa reponunt,
4.11. turaque dant Bacchumque vocant Bromiumque Lyaeumque
4.13. additur his Nyseus indetonsusque Thyoneus,
4.14. et cum Lenaeo genialis consitor uvae,
4.15. Nycteliusque Eleleusque parens et Iacchus et Euhan,
4.16. et quae praeterea per Graias plurima gentes
4.17. nomina, Liber, habes. Tibi enim inconsumpta iuventa est,
4.18. tu puer aeternus, tu formosissimus alto
4.19. conspiceris caelo, tibi, cum sine cornibus adstas, 4.20. virgineum caput est. Oriens tibi victus, adusque 4.22. Penthea tu, venerande, bipenniferumque Lycurgum 4.23. sacrilegos mactas, Tyrrhenaque mittis in aequor 4.24. corpora, tu biiugum pictis insignia frenis 4.25. colla premis lyncum; bacchae satyrique sequuntur, 4.26. quique senex ferula titubantes ebrius artus 4.27. sustinet et pando non fortiter haeret asello. 4.28. Quacumque ingrederis, clamor iuvenalis et una 4.29. femineae voces inpulsaque tympana palmis 4.30. concavaque aera sot longoque foramine buxus.
4.32. iussaque sacra colunt. Solae Minyeides intus 4.33. intempestiva turbantes festa Minerva 4.34. aut ducunt lanas, aut stamina pollice versant, 4.35. aut haerent telae famulasque laboribus urgent. 4.36. E quibus una levi deducens pollice filum 4.37. “dum cessant aliae commentaque sacra frequentant, 4.38. nos quoque, quas Pallas, melior dea, detinet” inquit, 4.39. “utile opus manuum vario sermone levemus: 4.40. perque vices aliquid, quod tempora longa videri 4.41. non sinat, in medium vacuas referamus ad aures.”
4.43. Illa, quid e multis referat (nam plurima norat), 4.44. cogitat et dubia est, de te, Babylonia, narret, 4.45. Derceti, quam versa squamis velantibus artus 4.46. stagna Palaestini credunt motasse figura; 4.47. an magis, ut sumptis illius filia pennis
4.49. nais an ut cantu nimiumque potentibus herbis 4.50. verterit in tacitos iuvenalia corpora pisces, 4.51. donec idem passa est; an, quae poma alba ferebat, 4.52. ut nunc nigra ferat contactu sanguinis arbor. 4.53. Hoc placet, hanc, quoniam vulgaris fabula non est, 4.54. talibus orsa modis, lana sua fila sequente: 4.55. “Pyramus et Thisbe, iuvenum pulcherrimus alter, 4.56. altera, quas oriens habuit, praelata puellis, 4.57. contiguas tenuere domos, ubi dicitur altam
4.59. Notitiam primosque gradus vicinia fecit: 4.60. tempore crevit amor. Taedae quoque iure coissent: 4.61. sed vetuere patres. Quod non potuere vetare, 4.62. ex aequo captis ardebant mentibus ambo. 4.63. Conscius omnis abest: nutu signisque loquuntur, 4.64. quoque magis tegitur, tectus magis aestuat ignis. 4.65. Fissus erat tenui rima, quam duxerat olim, 4.66. cum fieret paries domui communis utrique. 4.67. Id vitium nulli per saecula longa notatum 4.68. (quid non sentit amor?) primi vidistis amantes, 4.69. et vocis fecistis iter; tutaeque per illud 4.70. murmure blanditiae minimo transire solebant. 4.71. Saepe, ubi constiterant hinc Thisbe, Pyramus illinc, 4.72. inque vices fuerat captatus anhelitus oris, 4.73. “invide” dicebant “paries, quid amantibus obstas? 4.74. quantum erat, ut sineres toto nos corpore iungi, 4.75. aut hoc si nimium est, vel ad oscula danda pateres? 4.76. Nec sumus ingrati: tibi nos debere fatemur, 4.77. quod datus est verbis ad amicas transitus aures.” 4.78. Talia diversa nequiquam sede locuti 4.79. sub noctem dixere ”vale” partique dedere 4.80. oscula quisque suae non pervenientia contra. 4.81. Postera nocturnos aurora removerat ignes, 4.82. solque pruinosas radiis siccaverat herbas: 4.83. ad solitum coiere locum. Tum murmure parvo
4.85. fallere custodes foribusque excedere temptent, 4.86. cumque domo exierint, urbis quoque tecta relinquant; 4.87. neve sit errandum lato spatiantibus arvo, 4.88. conveniant ad busta Nini lateantque sub umbra 4.89. arboris. Arbor ibi, niveis uberrima pomis 4.90. ardua morus, erat, gelido contermina fonti. 4.91. Pacta placent. Et lux, tarde discedere visa,
4.93. Callida per tenebras versato cardine Thisbe 4.94. egreditur fallitque suos, adopertaque vultum 4.95. pervenit ad tumulum, dictaque sub arbore sedit. 4.96. Audacem faciebat amor. Venit ecce recenti 4.97. caede leaena boum spumantes oblita rictus, 4.98. depositura sitim vicini fontis in unda. 4.99. Quam procul ad lunae radios Babylonia Thisbe
4.100. vidit et obscurum timido pede fugit in antrum,
4.102. Ut lea saeva sitim multa conpescuit unda,
4.103. dum redit in silvas, inventos forte sine ipsa
4.104. ore cruentato tenues laniavit amictus.
4.105. Serius egressus vestigia vidit in alto
4.106. pulvere certa ferae totoque expalluit ore
4.107. Pyramus: ut vero vestem quoque sanguine tinctam
4.108. repperit, “una duos” inquit “nox perdet amantes.
4.109. E quibus illa fuit longa dignissima vita,
4.110. nostra nocens anima est: ego te, miseranda, peremi,
4.111. in loca plena metus qui iussi nocte venires,
4.112. nec prior huc veni. Nostrum divellite corpus,
4.113. et scelerata fero consumite viscera morsu,
4.114. o quicumque sub hac habitatis rupe, leones.
4.115. Sed timidi est optare necem.” Velamina Thisbes
4.116. tollit et ad pactae secum fert arboris umbram;
4.118. “accipe nunc” inquit “nostri quoque sanguinis haustus!”
4.119. quoque erat accinctus, demisit in ilia ferrum,
4.120. nec mora, ferventi moriens e vulnere traxit.
4.121. Ut iacuit resupinus humo: cruor emicat alte,
4.122. non aliter quam cum vitiato fistula plumbo
4.123. scinditur et tenui stridente foramine longas
4.124. eiaculatur aquas atque ictibus aera rumpit.
4.126. vertuntur faciem, madefactaque sanguine radix
4.127. purpureo tingit pendentia mora colore.
4.128. Ecce metu nondum posito, ne fallat amantem,
4.129. illa redit iuvenemque oculis animoque requirit,
4.131. Utque locum et visa cognoscit in arbore formam,
4.132. sic facit incertam pomi color: haeret, an haec sit.
4.133. Dum dubitat, tremebunda videt pulsare cruentum
4.135. pallidiora gerens exhorruit aequoris instar,
4.136. quod tremit, exigua cum summum stringitur aura.
4.137. Sed postquam remorata suos cognovit amores,
4.138. percutit indignos claro plangore lacertos,
4.140. vulnera supplevit lacrimis fletumque cruori
4.141. miscuit et gelidis in vultibus oscula figens
4.142. “Pyrame” clamavit “quis te mihi casus ademit?
4.143. Pyrame, responde: tua te carissima Thisbe
4.144. nominat: exaudi vultusque attolle iacentes!”
4.145. Ad nomen Thisbes oculos iam morte gravatos
4.146. Pyramus erexit, visaque recondidit illa.
4.147. Quae postquam vestemque suam cognovit et ense
4.148. vidit ebur vacuum, “tua te manus” inquit “amorque
4.149. perdidit, infelix. Est et mihi fortis in unum
4.150. hoc manus, est et amor: dabit hic in vulnera vires.
4.151. Persequar exstinctum letique miserrima dicar
4.152. causa comesque tui; quique a me morte revelli
4.154. Hoc tamen amborum verbis estote rogati,
4.155. o multum miseri meus illiusque parentes,
4.156. ut quos certus amor, quos hora novissima iunxit,
4.157. conponi tumulo non invideatis eodem.
4.158. At tu quae ramis arbor miserabile corpus
4.159. nunc tegis unius, mox es tectura duorum,
4.160. signa tene caedis pullosque et luctibus aptos
4.161. semper habe fetus, gemini monimenta cruoris.”
4.162. Dixit, et aptato pectus mucrone sub imum
4.163. incubuit ferro, quod adhuc a caede tepebat.
4.164. Vota tamen tetigere deos, tetigere parentes:
4.165. nam color in pomo est, ubi permaturuit, ater,
4.166. quodque rogis superest, una requiescit in urna.”
4.167. Desierat, mediumque fuit breve tempus, et orsa est
4.168. dicere Leuconoe: vocem tenuere sorores.
4.170. cepit amor Solem: Solis referemus amores.
4.171. Primus adulterium Veneris cum Marte putatur
4.172. hic vidisse deus: videt hic deus omnia primus.
4.173. Indoluit facto, Iunonigenaeque marito
4.175. et mens et quod opus fabrilis dextra tenebat
4.176. excidit. Extemplo graciles ex aere catenas
4.177. retiaque et laqueos, quae lumina fallere possent,
4.178. elimat (non illud opus tenuissima vincant
4.179. stamina, non summo quae pendet aranea tigno),
4.181. efficit et lecto circumdata collocat arte.
4.182. Ut venere torum coniunx et adulter in unum,
4.183. arte viri vinclisque nova ratione paratis
4.185. Lemnius extemplo valvas patefecit eburnas
4.186. admisitque deos: illi iacuere ligati
4.187. turpiter; atque aliquis de dis non tristibus optat
4.188. sic fieri turpis: superi risere, diuque
4.189. haec fuit in toto notissima fabula caelo.
4.190. Exigit indicii memorem Cythereia poenam,
4.191. inque vices illum, tectos qui laesit amores,
4.192. laedit amore pari.
4.194. Nempe tuis omnes qui terras ignibus uris,
4.195. ureris igne novo; quique omnia cernere debes,
4.196. Leucothoen spectas, et virgine figis in una,
4.197. quos mundo debes oculos. Modo surgis Eoo
4.198. temperius caelo, modo serius incidis undis,
4.199. spectandique mora brumales porrigis horas, 4.200. deficis interdum, vitiumque in lumina mentis 4.201. transit et obscurus mortalia pectora terres. 4.202. Nec, tibi quod lunae terris propioris imago 4.203. obstiterit, palles: facit hunc amor iste colorem. 4.204. Diligis hanc unam; nec te Clymeneque Rhodosque 4.205. nec tenet Aeaeae genetrix pulcherrima Circes, 4.206. quaeque tuos Clytie quamvis despecta petebat 4.207. concubitus ipsoque illo grave vulnus habebat 4.208. tempore: Leucothoe multarum oblivia fecit, 4.209. gentis odoriferae quam formosissima partu 4.210. edidit Eurynome. Sed postquam filia crevit,
4.212. Rexit Achaemenias urbes pater Orchamus, isque 4.213. septimus a prisco numeratur origine Belo. 4.214. Axe sub Hesperio sunt pascua Solis equorum. 4.215. Ambrosiam pro gramine habent: ea fessa diurnis 4.216. membra ministeriis nutrit reparatque labori. 4.217. Dumque ibi quadrupedes caelestia pabula carpunt, 4.218. noxque vicem peragit, thalamos deus intrat amatos, 4.219. versus in Eurynomes faciem genetricis, et inter 4.220. bis sex Leucothoen famulas ad lumina cernit 4.221. levia versato ducentem stamina fuso. 4.222. Ergo ubi ceu mater carae dedit oscula natae, 4.223. “res” ait “arcana est. Famulae, discedite neve 4.224. eripite arbitrium matri secreta loquendi.” 4.225. Paruerant: thalamoque deus sine teste relicto 4.226. “ille ego sum” dixit, “qui longum metior annum,
4.228. mundi oculus. Mihi, crede, places.” Pavet illa, metuque 4.229. et colus et fusus digitis cecidere remissis. 4.230. Ipse timor decuit. Nec longius ille moratus 4.231. in veram rediit speciem solitumque nitorem: 4.232. at virgo, quamvis inopino territa visu, 4.233. victa nitore dei posita vim passa querella est. 4.234. Invidit Clytie (neque enim moderatus in illa
4.236. vulgat adulterium diffamatumque parenti 4.237. indicat. Ille ferox inmansuetusque precantem 4.238. tendentemque manus ad lumina Solis et “ille 4.239. vim tulit invitae” dicentem defodit alta 4.240. crudus humo, tumulumque super gravis addit harenae. 4.241. Dissipat hunc radiis Hyperione natus iterque 4.242. dat tibi, qua possis defossos promere vultus. 4.243. Nec tu iam poteras enectum pondere terrae
4.245. Nil illo fertur volucrum moderator equorum 4.246. post Phaethonteos vidisse dolentius ignes. 4.247. Ille quidem gelidos radiorum viribus artus 4.248. si queat in vivum temptat revocare calorem: 4.249. sed quoniam tantis fatum conatibus obstat, 4.250. nectare odorato sparsit corpusque locumque, 4.251. multaque praequestus “tanges tamen aethera” dixit. 4.252. Protinus inbutum caelesti nectare corpus 4.253. dilicuit terramque suo madefecit odore: 4.254. virgaque per glaebas sensim radicibus actis 4.255. turea surrexit tumulumque cacumine rupit.
4.257. indiciumque dolor poterat, non amplius auctor 4.258. lucis adit venerisque modum sibi fecit in illa. 4.259. Tabuit ex illo dementer amoribus usa 4.260. nympha larum inpatiens, et sub Iove nocte dieque
4.262. perque novem luces expers undaeque cibique 4.263. rore mero lacrimisque suis ieiunia pavit 4.264. nec se movit humo: tantum spectabat euntis 4.265. ora dei vultusque suos flectebat ad illum. 4.266. Membra ferunt haesisse solo, partemque coloris 4.267. luridus exsangues pallor convertit in herbas; 4.268. est in parte rubor, violaeque simillimus ora 4.269. flos tegit. Illa suum, quamvis radice tenetur,
4.271. Dixerat, et factum mirabile ceperat aures. 4.272. Pars fieri potuisse negant, pars omnia veros 4.273. posse deos memorant: sed non et Bacchus in illis. 4.274. Poscitur Alcithoe, postquam siluere sorores. 4.275. Quae radio stantis percurrens stamina telae 4.276. “vulgatos taceo” dixit “pastoris amores
4.278. contulit in saxum (tantus dolor urit amantes). 4.279. Nec loquor, ut quondam naturae iure novato 4.280. ambiguus fuerit modo vir, modo femina Sithon. 4.281. Te quoque, nunc adamas, quondam fidissime parvo, 4.282. Celmi, Iovi, largoque satos Curetas ab imbri 4.283. et Crocon in parvos versum cum Smilace flores 4.284. praetereo, dulcique animos novitate tenebo. 4.285. Unde sit infamis, quare male fortibus undis 4.286. Salmacis enervet tactosque remolliat artus,
4.288. Mercurio puerum diva Cythereide natum 4.289. naides Idaeis enutrivere sub antris; 4.290. cuius erat facies, in qua materque paterque 4.291. cognosci possent; nomen quoque traxit ab illis. 4.292. Is tria cum primum fecit quinquennia, montes
4.294. ignotis errare locis, ignota videre 4.295. flumina gaudebat, studio minuente laborem. 4.296. Ille etiam Lycias urbes Lyciaeque propinquos 4.297. Caras adit. Videt hic stagnum lucentis ad imum 4.298. usque solum lymphae. Non illic canna palustris 4.299. nec steriles ulvae nec acuta cuspide iunci: 4.300. perspicuus liquor est; stagni tamen ultima vivo 4.301. caespite cinguntur semperque virentibus herbis. 4.302. Nympha colit, sed nec venatibus apta, nec arcus 4.303. flectere quae soleat nec quae contendere cursu, 4.304. solaque naiadum celeri non nota Dianae.
4.306. “Salmaci, vel iaculum vel pictas sume pharetras, 4.307. et tua cum duris venatibus otia misce.” 4.308. Nec iaculum sumit nec pictas illa pharetras, 4.309. nec sua cum duris venatibus otia miscet, 4.310. sed modo fonte suo formosos perluit artus, 4.311. saepe Cytoriaco deducit pectine crines 4.312. et, quid se deceat, spectatas consulit undas; 4.313. nunc perlucenti circumdata corpus amictu 4.314. mollibus aut foliis aut mollibus incubat herbis;
4.316. cum puerum vidit visumque optavit habere. 4.317. Nec tamen ante adiit, etsi properabat adire, 4.318. quam se conposuit, quam circumspexit amictus, 4.319. et finxit vultum et meruit formosa videri.
4.321. esse deus, seu tu deus es, potes esse Cupido,
4.322. sive es mortalis, qui te genuere, beati,
4.323. et frater felix, et fortunata profecto,
4.324. siqua tibi soror est, et quae dedit ubera nutrix:
4.325. sed longe cunctis longeque beatior illa,
4.326. siqua tibi sponsa est, siquam dignabere taeda.
4.327. Haec tibi sive aliqua est, mea sit furtiva voluptas,
4.328. seu nulla est, ego sim, thalamumque ineamus eundem.”
4.329. Nais ab his tacuit. Pueri rubor ora notavit 4.330. (nescit enim, quid amor), sed et erubuisse decebat. 4.331. Hic color aprica pendentibus arbore pomis 4.332. aut ebori tincto est, aut sub candore rubenti, 4.333. cum frustra resot aera auxiliaria, lunae. 4.334. Poscenti nymphae sine fine sororia saltem 4.335. oscula iamque manus ad eburnea colla ferenti 4.336. “desinis? aut fugio, tecumque” ait “ista relinquo.” 4.337. Salmacis extimuit “loca” que “haec tibi libera trado, 4.338. hospes” ait, simulatque gradu discedere verso, 4.339. tunc quoque respiciens, fruticumque recondita silva 4.340. delituit, flexuque genu submisit. At ille, 4.341. scilicet ut vacuis et inobservatus in herbis, 4.342. huc it et hinc illuc, et in adludentibus undis 4.343. summa pedum taloque tenus vestigia tingit; 4.344. nec mora, temperie blandarum captus aquarum 4.345. mollia de tenero velamina corpore ponit. 4.346. Tum vero placuit, nudaeque cupidine formae 4.347. Salmacis exarsit: flagrant quoque lumina nymphae,
4.349. opposita speculi referitur imagine Phoebus. 4.350. Vixque moram patitur, vix iam sua gaudia differt, 4.351. iam cupit amplecti, iam se male continet amens. 4.352. Ille cavis velox adplauso corpore palmis 4.353. desilit in latices, alternaque bracchia ducens 4.354. in liquidis translucet aquis, ut eburnea siquis 4.355. signa tegat claro vel candida lilia vitro. 4.356. “Vicimus et meus est!” exclamat nais et omni 4.357. veste procul iacta mediis inmittitur undis,
4.359. subiectatque manus invitaque pectora tangit, 4.360. et nunc hac iuveni, nunc circumfunditur illac; 4.361. denique nitentem contra elabique volentem 4.362. inplicat, ut serpens, quam regia sustinet ales 4.363. sublimemque rapit: pendens caput illa pedesque
4.365. utve solent hederae longos intexere truncos, 4.366. utque sub aequoribus deprensum polypus hostem 4.367. continet, ex omni dimissis parte flagellis. 4.368. Perstat Atlantiades, sperataque gaudia nymphae 4.369. denegat. Illa premit, commissaque corpore toto 4.370. sicut inhaerebat, “pugnes licet, inprobe” dixit, 4.371. “non tamen effugies. Ita di iubeatis! et istum 4.372. nulla dies a me nec me diducat ab isto.” 4.373. Vota suos habuere deos: nam mixta duorum
4.375. una, velut, siquis conducat cortice ramos, 4.376. crescendo iungi pariterque adolescere cernit. 4.377. Sic ubi conplexu coierunt membra tenaci, 4.378. nec duo sunt et forma duplex, nec femina dici 4.379. nec puer ut possit: neutrumque et utrumque videntur.
4.381. semimarem fecisse videt, mollitaque in illis 4.382. membra, manus tendens, sed non iam voce virili, 4.383. Hermaphroditus ait: “Nato date munera vestro, 4.384. et pater et genetrix, amborum nomen habenti: 4.385. quisquis in hos fontes vir venerit, exeat inde 4.386. semivir et tactis subito mollescat in undis.” 4.387. Motus uterque parens nati rata verba biformis 4.388. fecit et incesto fontem medicamine tinxit.” 4.389. Finis erat dictis. Sed adhuc Minyeia proles 4.390. urget opus spernitque deum festumque profanat, 4.391. tympana cum subito non adparentia raucis 4.393. tinnulaque aera sot; redolent murraeque crocique, 4.394. resque fide maior, coepere virescere telae 4.395. inque hederae faciem pendens frondescere vestis. 4.396. Pars abit in vites, et quae modo fila fuerunt, 4.397. palmite mutantur; de stamine pampinus exit; 4.398. purpura fulgorem pictis adcommodat uvis. 4.399. Iamque dies exactus erat, tempusque subibat,
4.401. sed cum luce tamen dubiae confinia noctis: 4.402. tecta repente quati pinguesque ardere videntur 4.403. lampades et rutilis conlucere ignibus aedes 4.404. falsaque saevarum simulacra ululare ferarum. 4.405. Fumida iamdudum latitant per tecta sorores, 4.406. diversaeque locis ignes ac lumina vitant; 4.407. dumque petunt tenebras, parvos membrana per artus 4.408. porrigitur tenuique includit bracchia pinna. 4.409. Nec qua perdiderint veterem ratione figuram 4.410. scire sinunt tenebrae. Non illas pluma levavit, 4.411. sustinuere tamen se perlucentibus alis; 4.412. conataeque loqui minimam et pro corpore vocem 4.413. emittunt, peraguntque leves stridore querellas. 4.414. Tectaque, non silvas celebrant lucemque perosae 4.415. nocte volant, seroque tenent a vespere nomen.
6.587. Tempus erat, quo sacra solent trieterica Bacchi 6.588. Sithoniae celebrare nurus: nox conscia sacris. 6.589. Nocte sonat Rhodope tinnitibus aeris acuti, 6.591. ritibus instruitur furialiaque accipit arma. 6.592. Vite caput tegitur, lateri cervina sinistro 6.593. vellera dependent, umero levis incubat hasta. 6.594. Concita per silvas turba comitante suarum 6.595. terribilis Procne furiisque agitata doloris, 6.596. Bacche, tuas simulat. Venit ad stabula avia tandem 6.597. exululatque euhoeque sonat portasque refringit 6.598. germanamque rapit; raptaeque insignia Bacchi 6.599. induit et vultus hederarum frondibus abdit 6.600. attonitamque trahens intra sua moenia ducit.
10.11. Quam satis ad superas postquam Rhodopeius auras
10.15. Persephonen adiit inamoenaque regna tenentem 10.16. umbrarum dominum. Pulsisque ad carmina nervis 10.17. sic ait: “O positi sub terra numina mundi, 10.18. in quem reccidimus, quidquid mortale creamur, 10.19. si licet et falsi positis ambagibus oris 10.20. vera loqui sinitis, non huc, ut opaca viderem 10.21. Tartara, descendi, nec uti villosa colubris 10.22. terna Medusaei vincirem guttura monstri: 10.23. causa viae est coniunx, in quam calcata venenum 10.24. vipera diffudit crescentesque abstulit annos. 10.25. Posse pati volui nec me temptasse negabo: 10.26. vicit Amor. Supera deus hic bene notus in ora est, 10.27. an sit et hic, dubito. Sed et hic tamen auguror esse; 10.28. famaque si veteris non est mentita rapinae, 10.30. per chaos hoc ingens vastique silentia regni, 10.31. Eurydices, oro, properata retexite fata. 10.32. Omnia debemur vobis, paulumque morati 10.33. serius aut citius sedem properamus ad unam. 10.34. Tendimus huc omnes, haec est domus ultima, vosque 10.35. humani generis longissima regna tenetis. 10.36. Haec quoque, cum iustos matura peregerit annos, 10.37. iuris erit vestri: pro munere poscimus usum. 10.38. Quod si fata negant veniam pro coniuge, certum est 10.39. nolle redire mihi: leto gaudete duorum.”
10.83. Ille etiam Thracum populis fuit auctor amorem 10.84. in teneros transferre mares citraque iuventam 10.85. aetatis breve ver et primos carpere flores.
10.196. “Laberis, Oebalide, prima fraudate iuventa,” 10.197. Phoebus ait “videoque tuum, mea crimina, vulnus. 10.198. Tu dolor es facinusque meum: mea dextera leto 10.199. inscribenda tuo est! Ego sum tibi funeris auctor. 10.200. Quae mea culpa tamen? Nisi si lusisse vocari 10.201. culpa potest, nisi culpa potest et amasse vocari. 10.202. Atque utinam merito vitam tecumque liceret 10.203. reddere! Quod quoniam fatali lege tenemur, 10.204. semper eris mecum memorique haerebis in ore. 10.205. Te lyra pulsa manu, te carmina nostra sonabunt, 10.206. flosque novus scripto gemitus imitabere nostros. 10.207. Tempus et illud erit, quo se fortissimus heros 10.208. addat in hunc florem folioque legatur eodem.”
10.282. Admovet os iterum, manibus quoque pectora temptat: 10.283. temptatum mollescit ebur positoque rigore 10.284. subsidit digitis ceditque, ut Hymettia sole 10.286. flectitur in facies ipsoque fit utilis usu.
10.722. desiluit pariterque sinum pariterque capillos 10.723. rupit et indignis percussit pectora palmis. 10.724. Questaque cum fatis “at non tamen omnia vestri 10.725. iuris erunt” dixit. “Luctus monimenta manebunt 10.726. semper, Adoni, mei, repetitaque mortis imago 10.727. annua plangoris peraget simulamina nostri.
15.875. parte tamen meliore mei super alta perennis 15.876. astra ferar, nomenque erit indelebile nostrum,' '. None | 4.1. Alcithoe, daughter of King Minyas, 4.2. consents not to the orgies of the God; 4.3. denies that Bacchus is the son of Jove, 4.4. and her two sisters join her in that crime. 4.6. keeping it sacred, had forbade all toil.— 4.7. And having draped their bosoms with wild skins, 4.8. they loosed their long hair for the sacred wreaths, 4.9. and took the leafy thyrsus in their hands;—
4.10. for so the priest commanded them. Austere
4.11. the wrath of Bacchus if his power be scorned.
4.13. and putting by their wickers and their webs,
4.14. dropt their unfinished toils to offer up
4.15. frankincense to the God; invoking him
4.16. with many names:—“O Bacchus! O Twice-born!
4.17. O Fire-begot! Thou only child Twice-mothered!
4.18. God of all those who plant the luscious grape!
4.19. O Liber !” All these names and many more, 4.20. for ages known—throughout the lands of Greece . 4.22. and lo, thou art an ever-youthful boy, 4.23. most beautiful of all the Gods of Heaven, 4.24. mooth as a virgin when thy horns are hid.—' "4.25. The distant east to tawny India 's clime," '4.26. where rolls remotest Ganges to the sea, 4.27. was conquered by thy might.—O Most-revered! 4.28. Thou didst destroy the doubting Pentheus,' "4.29. and hurled the sailors' bodies in the deep," '4.30. and smote Lycurgus, wielder of the ax.
4.32. with showy harness.—Satyrs follow thee; 4.33. and Bacchanals, and old Silenus, drunk, 4.34. unsteady on his staff; jolting so rough 4.35. on his small back-bent ass; and all the way 4.36. resounds a youthful clamour; and the scream 4.37. of women! and the noise of tambourines! 4.38. And the hollow cymbals! and the boxwood flutes,— 4.39. fitted with measured holes.—Thou art implored 4.40. by all Ismenian women to appear 4.41. peaceful and mild; and they perform thy rites.”
4.43. are carding wool within their fastened doors, 4.44. or twisting with their thumbs the fleecy yarn, 4.45. or working at the web. So they corrupt 4.46. the sacred festival with needless toil, 4.47. keeping their hand-maids busy at the work.
4.49. with nimble thumb, anon began to speak; 4.50. “While others loiter and frequent these rite 4.51. fantastic, we the wards of Pallas, much 4.52. to be preferred, by speaking novel thought 4.53. may lighten labour. Let us each in turn, 4.54. relate to an attentive audience, 4.55. a novel tale; and so the hours may glide.” 4.56. it pleased her sisters, and they ordered her 4.57. to tell the story that she loved the most.
4.59. the many tales she knew, first doubted she 4.60. whether to tell the tale of Derceto,— 4.61. that Babylonian, who, aver the tribe 4.62. of Palestine , in limpid ponds yet lives,— 4.63. her body changed, and scales upon her limbs; 4.64. or how her daughter, having taken wings, 4.65. passed her declining years in whitened towers. 4.66. Or should she tell of Nais, who with herbs, 4.67. too potent, into fishes had transformed 4.68. the bodies of her lovers, till she met 4.69. herself the same sad fate; or of that tree 4.70. which sometime bore white fruit, but now is changed 4.71. and darkened by the blood that stained its roots.— 4.72. Pleased with the novelty of this, at once 4.73. he tells the tale of Pyramus and Thisbe ;— 4.74. and swiftly as she told it unto them, 4.75. the fleecy wool was twisted into threads. 4.76. When Pyramus and Thisbe, who were known 4.77. the one most handsome of all youthful men, 4.78. the other loveliest of all eastern girls,— 4.79. lived in adjoining houses, near the wall 4.80. that Queen Semiramis had built of brick 4.81. around her famous city, they grew fond, 4.82. and loved each other—meeting often there— 4.83. and as the days went by their love increased.
4.85. their fathers had forbidden them to hope; 4.86. and yet the passion that with equal strength 4.87. inflamed their minds no parents could forbid. 4.88. No relatives had guessed their secret love, 4.89. for all their converse was by nods and signs; 4.90. and as a smoldering fire may gather heat,' "4.91. the more 'tis smothered, so their love increased." '
4.93. between their houses, many years ago, 4.94. was made defective with a little chink; 4.95. a small defect observed by none, although 4.96. for ages there; but what is hid from love? 4.97. Our lovers found the secret opening, 4.98. and used its passage to convey the sound 4.99. of gentle, murmured words, whose tuneful note
4.100. passed oft in safety through that hidden way.
4.102. thisbe on one and Pyramus the other,
4.103. and when their warm breath touched from lip to lip,
4.104. their sighs were such as this: “Thou envious wall
4.105. why art thou standing in the way of those
4.106. who die for love? What harm could happen thee
4.107. houldst thou permit us to enjoy our love?
4.108. But if we ask too much, let us persuade
4.109. that thou wilt open while we kiss but once:
4.110. for, we are not ungrateful; unto thee
4.111. we own our debt; here thou hast left a way
4.112. that breathed words may enter loving ears.,”
4.113. o vainly whispered they, and when the night
4.114. began to darken they exchanged farewells;
4.115. made presence that they kissed a fond farewell
4.116. vain kisses that to love might none avail.
4.118. and the bright sun had dried the dewy gra
4.119. again they met where they had told their love;
4.120. and now complaining of their hapless fate,
4.121. in murmurs gentle, they at last resolved,
4.122. away to slip upon the quiet night,
4.123. elude their parents, and, as soon as free,
4.124. quit the great builded city and their homes.
4.126. they chose a trysting place, the tomb of Ninus ,
4.127. where safely they might hide unseen, beneath
4.128. the shadow of a tall mulberry tree,
4.129. covered with snow-white fruit, close by a spring.
4.131. and now the daylight, seeming slowly moved,
4.132. inks in the deep waves, and the tardy night
4.133. arises from the spot where day declines.
4.135. deceived her parents, opened the closed door.
4.136. She flitted in the silent night away;
4.137. and, having veiled her face, reached the great tomb,
4.138. and sat beneath the tree; love made her bold.
4.140. approached the nearby spring to quench her thirst:
4.141. her frothing jaws incarnadined with blood
4.142. of slaughtered oxen. As the moon was bright,
4.143. Thisbe could see her, and affrighted fled
4.144. with trembling footstep to a gloomy cave;
4.145. and as she ran she slipped and dropped her veil,
4.146. which fluttered to the ground. She did not dare
4.147. to save it. Wherefore, when the savage beast
4.148. had taken a great draft and slaked her thirst,
4.149. and thence had turned to seek her forest lair,
4.150. he found it on her way, and full of rage,
4.151. tore it and stained it with her bloody jaws:
4.152. but Thisbe , fortunate, escaped unseen.
4.154. as Thisbe to the tryst; and, when he saw
4.155. the certain traces of that savage beast,
4.156. imprinted in the yielding dust, his face
4.157. went white with fear; but when he found the veil
4.158. covered with blood, he cried; “Alas, one night
4.159. has caused the ruin of two lovers! Thou
4.160. wert most deserving of completed days,
4.161. but as for me, my heart is guilty! I
4.162. destroyed thee! O my love! I bade thee come
4.163. out in the dark night to a lonely haunt,
4.164. and failed to go before. Oh! whatever lurk
4.165. beneath this rock, though ravenous lion, tear
4.166. my guilty flesh, and with most cruel jaw
4.167. devour my cursed entrails! What? Not so;' "
4.168. it is a craven's part to wish for death!”" '
4.170. went straightway to the shadow of the tree;
4.171. and as his tears bedewed the well-known veil,
4.172. he kissed it oft and sighing said, “Kisse
4.173. and tears are thine, receive my blood as well.”
4.175. deep in his bowels; and plucked it from the wound,
4.176. a-faint with death. As he fell back to earth,
4.177. his spurting blood shot upward in the air;
4.178. o, when decay has rift a leaden pipe
4.179. a hissing jet of water spurts on high.—
4.181. assumed a deeper tint, for as the root
4.182. oaked up the blood the pendent mulberrie
4.183. were dyed a purple tint.
4.185. though trembling still with fright, for now she thought
4.186. her lover must await her at the tree,
4.187. and she should haste before he feared for her.
4.188. Longing to tell him of her great escape
4.189. he sadly looked for him with faithful eyes;
4.190. but when she saw the spot and the changed tree,
4.191. he doubted could they be the same, for so
4.192. the colour of the hanging fruit deceived.
4.194. the wounded body covered with its blood;—
4.195. he started backward, and her face grew pale
4.196. and ashen; and she shuddered like the sea,
4.197. which trembles when its face is lightly skimmed
4.198. by the chill breezes;—and she paused a space;—
4.199. but when she knew it was the one she loved, 4.200. he struck her tender breast and tore her hair. 4.201. Then wreathing in her arms his loved form, 4.202. he bathed the wound with tears, mingling her grief 4.203. in his unquenched blood; and as she kissed 4.204. his death-cold features wailed; “Ah Pyramus , 4.205. what cruel fate has taken thy life away? 4.206. Pyramus ! Pyramus! awake! awake! 4.207. It is thy dearest Thisbe calls thee! Lift' "4.208. thy drooping head! Alas,”—At Thisbe's name" '4.209. he raised his eyes, though languorous in death, 4.210. and darkness gathered round him as he gazed.
4.212. his ivory sheath—but not the trusty sword 4.213. and once again she wailed; “Thy own right hand, 4.214. and thy great passion have destroyed thee!— 4.215. And I? my hand shall be as bold as thine— 4.216. my love shall nerve me to the fatal deed— 4.217. thee, I will follow to eternity— 4.218. though I be censured for the wretched cause, 4.219. o surely I shall share thy wretched fate:— 4.220. alas, whom death could me alone bereave, 4.221. thou shalt not from my love be reft by death! 4.222. And, O ye wretched parents, mine and his, 4.223. let our misfortunes and our pleadings melt 4.224. your hearts, that ye no more deny to those 4.225. whom constant love and lasting death unite— 4.226. entomb us in a single sepulchre.
4.228. preading dark shadows on the corpse of one, 4.229. destined to cover twain, take thou our fate 4.230. upon thy head; mourn our untimely deaths; 4.231. let thy fruit darken for a memory, 4.232. an emblem of our blood.” No more she said; 4.233. and having fixed the point below her breast, 4.234. he fell on the keen sword, still warm with his red blood.
4.236. her prayer was answered, for it moved the God 4.237. and moved their parents. Now the Gods have changed 4.238. the ripened fruit which darkens on the branch: 4.239. and from the funeral pile their parents sealed 4.240. their gathered ashes in a single urn. 4.241. So ended she; at once Leuconoe' "4.242. took the narrator's thread; and as she spoke" '4.243. her sisters all were silent.
4.245. that rules the world was captive made of Love. 4.246. My theme shall be a love-song of the Sun.' "4.247. 'Tis said the Lord of Day, whose wakeful eye" '4.248. beholds at once whatever may transpire, 4.249. witnessed the loves of Mars and Venus. Grieved 4.250. to know the wrong, he called the son of Juno, 4.251. Vulcan , and gave full knowledge of the deed, 4.252. howing how Mars and Venus shamed his love, 4.253. as they defiled his bed. Vulcan amazed,— 4.254. the nimble-thoughted Vulcan lost his wits, 4.255. o that he dropped the work his right hand held.
4.257. to file out chains of brass, delicate, fine, 4.258. from which to fashion nets invisible, 4.259. filmy of mesh and airy as the thread 4.260. of insect-web, that from the rafter swings.—
4.262. the slightest movement or the gentlest touch, 4.263. with cunning skill he drew them round the bed 4.264. where they were sure to dally. Presently 4.265. appeared the faithless wife, and on the couch 4.266. lay down to languish with her paramour.— 4.267. Meshed in the chains they could not thence arise, 4.268. nor could they else but lie in strict embrace,—' "4.269. cunningly thus entrapped by Vulcan 's wit.—" '
4.271. the folding ivory doors and called the Gods,— 4.272. to witness. There they lay disgraced and bound. 4.273. I wot were many of the lighter God 4.274. who wished themselves in like disgraceful bonds.— 4.275. The Gods were moved to laughter: and the tale 4.276. was long most noted in the courts of Heaven.' "
4.278. the Sun's betrayal of her stolen joys," "4.279. and thought to torture him in passion's pains," '4.280. and wreak requital for the pain he caused. 4.281. Son of Hyperion! what avails thy light? 4.282. What is the profit of thy glowing heat? 4.283. Lo, thou whose flames have parched innumerous lands, 4.284. thyself art burning with another flame! 4.285. And thou whose orb should joy the universe' "4.286. art gazing only on Leucothea's charms." '
4.288. forgetting all besides. Too early thou 4.289. art rising from thy bed of orient skies, 4.290. too late thy setting in the western waves; 4.291. o taking time to gaze upon thy love, 4.292. thy frenzy lengthens out the wintry hour!
4.294. dark shadows of this trouble in thy mind, 4.295. unwonted aspect, casting man perplexed 4.296. in abject terror. Pale thou art, though not 4.297. betwixt thee and the earth the shadowous moon 4.298. bedims thy devious way. Thy passion give 4.299. to grief thy countece—for her thy heart 4.300. alone is grieving—Clymene and Rhodos , 4.301. and Persa, mother of deluding Circe, 4.302. are all forgotten for thy doting hope; 4.303. even Clytie, who is yearning for thy love, 4.304. no more can charm thee; thou art so foredone.
4.306. Leucothea, daughter of Eurynome,' "4.307. most beauteous matron of Arabia 's strand," '4.308. where spicey odours blow. Eurynome' "4.309. in youthful prime excelled her mother's grace," '4.310. and, save her daughter, all excelled besides.' "4.311. Leucothea's father, Orchamas was king" '4.312. where Achaemenes whilom held the sway;' "4.313. and Orchamas from ancient Belus' death" '4.314. might count his reign the seventh in descent.
4.316. are hid below the western skies; when there, 4.317. and spent with toil, in lieu of nibbling herb 4.318. they take ambrosial food: it gives their limb 4.319. restoring strength and nourishes anew.
4.321. and Night resumes his reign, the god appear
4.322. disguised, unguessed, as old Eurynome
4.323. to fair Leucothea as she draws the threads,
4.324. all smoothly twisted from her spindle. There
4.325. he sits with twice six hand-maids ranged around,
4.326. and as the god beholds her at the door
4.327. he kisses her, as if a child beloved
4.328. and he her mother. And he spoke to her:
4.329. “Let thy twelve hand-maids leave us undisturbed, 4.330. for I have things of close import to tell, 4.331. and seemly, from a mother to her child.”, 4.332. o when they all withdrew the god began, 4.333. “Lo, I am he who measures the long year; 4.334. I see all things, and through me the wide world 4.335. may see all things; I am the glowing eye 4.336. of the broad universe! Thou art to me 4.337. the glory of the earth!” Filled with alarm, 4.338. from her relaxed fingers she let fall 4.339. the distaff and the spindle, but, her fear 4.340. o lovely in her beauty seemed, the God 4.341. no longer brooked delay: he changed his form 4.342. back to his wonted beauty and resumed 4.343. his bright celestial. Startled at the sight 4.344. the maid recoiled a space; but presently 4.345. the glory of the god inspired her love; 4.346. and all her timid doubts dissolved away; 4.347. without complaint she melted in his arms.' "
4.349. that Clytie, envious of Leucothea's joy," '4.350. where evil none was known, a scandal made; 4.351. and having published wide their secret love,' "4.352. leucothea's father also heard the tale." '4.353. Relentlessly and fierce, his cruel hand 4.354. buried his living daughter in the ground, 4.355. who, while her arms implored the glowing Sun, 4.356. complained. “For love of thee my life is lost.” 4.357. And as she wailed her father sowed her there.
4.359. to scatter the loose sand, a way to open, 4.360. that she might look with beauteous features forth 4.361. too late! for smothered by the compact earth, 4.362. thou canst not lift thy drooping head; alas! 4.363. A lifeless corse remains.
4.365. ince Phaethon was blasted by the bolt, 4.366. down-hurled by Jove, had ever grieved the God 4.367. who daily drives his winged steeds. In vain 4.368. he strives with all the magic of his ray 4.369. to warm her limbs anew. — The deed is done— 4.370. what vantage gives his might if fate deny? 4.371. He sprinkles fragrant nectar on her grave, 4.372. and lifeless corse, and as he wails exclaims, 4.373. “But naught shall hinder you to reach the skies.”
4.375. of nectar, sweet and odourate, dissolve 4.376. and adds its fragrant juices to the earth: 4.377. lowly from this a sprout of Frankincense 4.378. takes root in riched soil, and bursting through 4.379. the sandy hillock shows its top.
4.381. to Clytie comes the author of sweet light, 4.382. for though her love might make excuse of grief, 4.383. and grief may plead to pardon jealous words, 4.384. his heart disdains the schemist of his woe; 4.385. and she who turned to sour the sweet of love, 4.386. from that unhallowed moment pined away. 4.387. Envious and hating all her sister Nymphs, 4.388. day after day,—and through the lonely nights, 4.389. all unprotected from the chilly breeze, 4.390. her hair dishevelled, tangled, unadorned, 4.391. he sat unmoved upon the bare hard ground.' "4.393. or haply by her own tears' bitter brine;—" '4.394. all other nourishment was naught to her.— 4.395. She never raised herself from the bare ground, 4.396. though on the god her gaze was ever fixed;— 4.397. he turned her features towards him as he moved: 4.398. they say that afterwhile her limbs took root 4.399. and fastened to the around.
4.401. overspread her countece, that turned as pale 4.402. and bloodless as the dead; but here and there 4.403. a blushing tinge resolved in violet tint; 4.404. and something like the blossom of that name 4.405. a flower concealed her face. Although a root 4.406. now holds her fast to earth, the Heliotrope 4.407. turns ever to the Sun, as if to prove 4.408. that all may change and love through all remain. 4.409. Thus was the story ended. All were charmed 4.410. to hear recounted such mysterious deeds. 4.411. While some were doubting whether such were true 4.412. others affirmed that to the living God 4.413. is nothing to restrain their wondrous works, 4.414. though surely of the Gods, immortal, none 4.415. accorded Bacchus even thought or place.
6.587. it chanced the children did stretch out their arm 6.588. and who would not be touched to hear such words, 6.589. as spoken by this goddess, and refuse? 6.591. against the goddess; for they hindered her, 6.592. and threatened with their foul, abusive tongue 6.593. to frighten her away—and, worse than all, 6.594. they even muddied with their hands and feet 6.595. the clear pool; forcing the vile, slimy dreg 6.596. up from the bottom, in a spiteful way, 6.597. by jumping up and down.—Enraged at this, 6.598. he felt no further thirst, nor would she deign 6.599. to supplicate again; but, feeling all 6.600. the outraged majesty of her high state,
10.11. and cause no blaze while waving. The result
10.15. delighted Naiads wandered with the bride, 10.16. a serpent struck its venomed tooth in her 10.17. oft ankle— and she died.—After the bard 10.18. of Rhodope had mourned, and filled the high 10.19. of heaven with the moans of his lament, 10.20. determined also the dark underworld 10.21. hould recognize the misery of death, 10.22. he dared descend by the Taenarian gate 10.23. down to the gloomy Styx. And there passed through 10.24. pale-glimmering phantoms, and the ghost 10.25. escaped from sepulchres, until he found 10.26. Persephone and Pluto, master-king 10.27. of shadow realms below: and then began 10.28. to strike his tuneful lyre, to which he sang:— 10.30. the earth! this shadowy underworld, to which 10.31. all mortals must descend! If it can be 10.32. called lawful, and if you will suffer speech 10.33. of strict truth (all the winding way 10.34. of Falsity forbidden) I come not 10.35. down here because of curiosity 10.36. to see the glooms of Tartarus and have 10.37. no thought to bind or strangle the three neck 10.38. of the Medusan Monster, vile with snakes. 10.39. But I have come, because my darling wife
10.83. Eurydice, who still was held among 10.84. the new-arriving shades, and she obeyed 10.85. the call by walking to them with slow steps,
10.196. was then reclining on the grassy earth 10.197. and, wearied of all action, found relief 10.198. under the cool shade of the forest trees; 10.199. that as he lay there Cyparissus pierced 10.200. him with a javelin: and although it wa 10.201. quite accidental, when the shocked youth saw 10.202. his loved stag dying from the cruel wound 10.203. he could not bear it, and resolved on death. 10.204. What did not Phoebus say to comfort him? 10.205. He cautioned him to hold his grief in check, 10.206. consistent with the cause. But still the lad 10.207. lamented, and with groans implored the God 10.208. that he might mourn forever. His life force
10.282. your face, O Hyacinthus! Deadly pale' "10.283. the God's face went — as pallid as the boy's." '10.284. With care he lifted the sad huddled form. 10.286. and next endeavors to attend your wound,
10.722. the funeral screech-owl also warned her thrice, 10.723. with dismal cry; yet Myrrha onward goes. 10.724. It seems to her the black night lessens shame. 10.725. She holds fast to her nurse with her left hand, 10.726. and with the other hand gropes through the dark. 10.727. And now they go until she finds the door.
15.875. But first he veiled his horns with laurel, which 15.876. betokens peace. Then, standing on a mound' '. None |
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96. Philo of Alexandria, On The Migration of Abraham, 69 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Bacchus and Bacchic rites • Dionysus
Found in books: Taylor and Hay (2020) 143; de Jáuregui (2010) 350
| 69. for as the reptile with many feet and that with no feet at all, though they are exactly opposite to one another in the race of reptiles, are both pronounced unclean, so also the opinion which denies any God, and that which worships a multitude of Gods, though quite opposite in the soul, are both profane. And of proof of this is that the law banishes them both "from the sacred Assembly," forbidding the atheistical opinion, as a eunuch and mutilated person, to come into the assembly; and the polytheistic, inasmuch as it prohibits any one born of a harlot from either hearing or speaking in the assembly. For he who worships no God at all is barren, and he who worships a multitude is the son of a harlot, who is in a state of blindness as to his true father, and who on this account is figuratively spoken of as having many fathers, instead of one. XIII. ''. None |
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97. Philo of Alexandria, On The Contemplative Life, 13, 80, 88 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Bacchic rites • Bacchus and Bacchic rites • Dionysus • Dionysus, festivals
Found in books: Cosgrove (2022) 297; Geljon and Runia (2013) 174; Kraemer (2010) 243; Taylor and Hay (2020) 142, 176, 334, 335, 346
| 13. Then, because of their anxious desire for an immortal and blessed existence, thinking that their mortal life has already come to an end, they leave their possessions to their sons or daughters, or perhaps to other relations, giving them up their inheritance with willing cheerfulness; and those who know no relations give their property to their companions or friends, for it followed of necessity that those who have acquired the wealth which sees, as if ready prepared for them, should be willing to surrender that wealth which is blind to those who themselves also are still blind in their minds. '
80. and then some one rising up sings a hymn which has been made in honour of God, either such as he has composed himself, or some ancient one of some old poet, for they have left behind them many poems and songs in trimetre iambics, and in psalms of thanksgiving and in hymns, and songs at the time of libation, and at the altar, and in regular order, and in choruses, admirably measured out in various and well diversified strophes. And after him then others also arise in their ranks, in becoming order, while every one else listens in decent silence, except when it is proper for them to take up the burden of the song, and to join in at the end; for then they all, both men and women, join in the hymn.
88. Now the chorus of male and female worshippers being formed, as far as possible on this model, makes a most humorous concert, and a truly musical symphony, the shrill voices of the women mingling with the deep-toned voices of the men. The ideas were beautiful, the expressions beautiful, and the chorus-singers were beautiful; and the end of ideas, and expressions, and chorussingers, was piety; '. None |
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98. Philo of Alexandria, Against Flaccus, 136 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Dionysus, Dionysiac Cult • autocrats/autocracy see also Dionysus, monarchy, satyrplay, tragedy, tyrants\n, and theatre
Found in books: Csapo (2022) 3; Schwartz (2008) 514
| 136. There are a vast number of parties in the city whose association is founded in no one good principle, but who are united by wine, and drunkenness, and revelry, and the offspring of those indulgencies, insolence; and their meetings are called synods and couches by the natives. ''. None |
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99. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Dionysos
Found in books: Bernabe et al (2013) 189; Henderson (2020) 275
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100. None, None, nan (1st cent. BCE - 1st cent. CE)
Tagged with subjects: • Neos Dionysos • technitai (Artists of Dionysus)
Found in books: Csapo (2022) 125; Gorain (2019) 21
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101. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Bacchic poetics • Bacchus
Found in books: Augoustakis (2014) 263, 299, 301; Gale (2000) 192; Verhagen (2022) 263, 299, 301; Xinyue (2022) 136, 137, 151
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102. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Bacchic poetics • Bacchus
Found in books: Rohland (2022) 97; Xinyue (2022) 83
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103. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Bacchus • Dionysos • Dionysos, Dionysos Epaphios/Epaphian • Dionysos, and Ino • Dionysos, and heroines • Dionysos, death • Dionysus, birth (and rebirth) of • Dionysus, heart • Dionysus, heart of • Dionysus,birth • Ino-Leukothea, Dionysos and • Zeus, and heart of Dionysus • heroines, and Dionysos
Found in books: Augoustakis (2014) 181, 187, 190; Bernabe et al (2013) 9, 418; Graf and Johnston (2007) 78; Lyons (1997) 123; Nuno et al (2021) 164; Pirenne-Delforge and Pironti (2022) 249; Rutter and Sparkes (2012) 121; Verhagen (2022) 181, 187, 190; de Jáuregui et al. (2011) 128
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104. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Bacchic cult • Bacchic rites • Bacchic rites, Roman celebration of • Bacchic rites, Senatus consultum de Bacchanalibus • Bacchic rites, conflation with wedding and burial rites • Bacchic rites, decree related to • Bacchic rites, gendered elements • Bacchic rites, initiation into • Bacchic rites, problematic nature of womens agency in • Bacchic rites, purification associated with • Bacchic rites, revised rules • Bacchic rites, slaves involved in • Bacchus • Bacchus and Bacchic rites • Bacchus, cult of • Bacchus/Dionysus • Dionysos • Dionysos (Bakxos) • Dionysos, and Kybele • Dionysus • Greek literature and practice, Bacchic rites • Kybebe/le, and Dionysos • burials and mourning, Bacchic rites conflated with • men, Bacchic service • mysteries; of Bacchus • purification and Bacchic rites • religions, Roman, Bacchic cult • weddings and marriage, Bacchic rites conflated with
Found in books: Augoustakis (2014) 279; Bernabe et al (2013) 187; Bremmer (2008) 296; Bruun and Edmondson (2015) 402, 406; Jenkyns (2013) 195, 196; Kraemer (2010) 29; Nuno et al (2021) 370; Panoussi(2019) 118, 120, 244; Price Finkelberg and Shahar (2021) 172; Sider (2001) 19; Taylor and Hay (2020) 142, 335; Verhagen (2022) 279; de Jáuregui (2010) 68
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105. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Bacchus • Dionysos • Dionysos, and Kybele • Dionysus • Kybebe/le, and Dionysos
Found in books: Bremmer (2008) 295, 296; Gale (2000) 44; Jenkyns (2013) 221, 248; Nuno et al (2021) 264, 381; Perkell (1989) 176; Price Finkelberg and Shahar (2021) 172
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106. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Bacchus
Found in books: Augoustakis (2014) 244, 301; Verhagen (2022) 244, 301
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107. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Ariadne, and Bacchus • Bacchic rites, processions • Bacchus • Bacchus (Dionysus) • Bacchus in Propertius • Dionysos, and Kybele • Kybebe/le, and Dionysos
Found in books: Bremmer (2008) 297; Elsner (2007) 73; Nuno et al (2021) 244, 249; Panoussi(2019) 251; Radicke (2022) 59, 462; Williams and Vol (2022) 58
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108. Apollodorus, Bibliotheca, 1.9.12, 2.1.3, 2.2.2, 3.4.2-3.4.4, 3.5.1-3.5.3, 3.8.2, 3.13.5, 3.64 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Ariadne, and Dionysos • Bacchus • Bacchus, Bacchius • Dionysos • Dionysos (Bacchus, god) • Dionysos, Dionysos Aisymnetes • Dionysos, Dionysos Archebacchos • Dionysos, Dionysos Auxitès • Dionysos, Dionysos Baccheios • Dionysos, Dionysos Baccheus • Dionysos, Dionysos Bacchios • Dionysos, Dionysos Bacchos • Dionysos, Dionysos Bromios • Dionysos, Dionysos Epaphios/Epaphian • Dionysos, Dionysos Erikryptos/Kryptos • Dionysos, Dionysos Eriphos • Dionysos, Dionysos Euios • Dionysos, Dionysos Kissos • Dionysos, Dionysos Melanaigis • Dionysos, Dionysos Melpomenos • Dionysos, Dionysos Musagetes • Dionysos, Dionysos Patroos • Dionysos, Dionysos Polites • Dionysos, Dionysos Xenos • Dionysos, Dionysos ageta komon • Dionysos, Dionysos as bull • Dionysos, Dionysos as goat • Dionysos, Dionysos as newcomer • Dionysos, Dionysos mainomenos • Dionysos, Dionysos orsibacchas • Dionysos, Dionysos teletarcha • Dionysos, Eiraphiotes • Dionysos, Gift • Dionysos, and Ariadne • Dionysos, and Ino • Dionysos, and gender • Dionysos, and heroines • Dionysos, andSemele • Dionysos, arrival to the Greek pantheon • Dionysos, awakening • Dionysos, birth • Dionysos, childhood • Dionysos, epiphany • Dionysos, gestation • Dionysos, nurse of • Dionysos, probation • Dionysos, prodigies • Dionysos,punishment • Dionysus • Dionysus, heart • Dionysus, δίγονος, δισσοτόκος, διμήτωρ, διμήτριος, bimatris • Dionysus,birth • Ino-Leukothea, Dionysos and • Leotykhidas, Lerna, Demeter and Dionysos at • Orphic tradition, Bacchic gold tablets • Proitids, and Dionysos • Semele, and Dionysos • bacchus, βάκχος • bull, Dionysos as • death associated with Dionysos and Dionysian cult or myth • gender, and Dionysos • goat, Dionysos as • heroines, and Dionysos • mysteries, mystery cults, Bacchic, Dionysiac • prodigies of Dionysos
Found in books: Augoustakis (2014) 187; Bernabe et al (2013) 7, 8, 9, 14, 15, 25, 26, 44, 49, 52, 132, 151, 200, 202, 206, 213, 216, 217, 219, 223, 225, 227, 242, 284, 285, 303, 313, 323, 410, 419; Bortolani et al (2019) 220; Eidinow and Kindt (2015) 363; Kowalzig (2007) 169, 277, 278; Lyons (1997) 109, 120, 124; Pirenne-Delforge and Pironti (2022) 126, 237, 238, 244, 264, 266, 269, 278, 279, 280; Trott (2019) 122; Verhagen (2022) 187; de Jáuregui et al. (2011) 128, 129
1.9.12. Βίας δὲ 3 -- ἐμνηστεύετο Πηρὼ τὴν Νηλέως· ὁ δὲ πολλῶν αὐτῷ μνηστευομένων τὴν θυγατέρα δώσειν ἔφη τῷ τὰς Φυλάκου 1 -- βόας κομίσαντι αὐτῷ. αὗται δὲ ἦσαν ἐν Φυλάκῃ, καὶ κύων ἐφύλασσεν αὐτὰς οὗ οὔτε ἄνθρωπος οὔτε θηρίον πέλας ἐλθεῖν ἠδύνατο. ταύτας ἀδυνατῶν Βίας τὰς βόας κλέψαι παρεκάλει τὸν ἀδελφὸν συλλαβέσθαι. Μελάμπους δὲ ὑπέσχετο, καὶ προεῖπεν ὅτι φωραθήσεται κλέπτων καὶ δεθεὶς ἐνιαυτὸν οὕτω τὰς βόας λήψεται. μετὰ δὲ τὴν ὑπόσχεσιν εἰς Φυλάκην ἀπῄει καί, καθάπερ προεῖπε, φωραθεὶς ἐπὶ τῇ κλοπῇ δέσμιος 2 -- ἐν οἰκήματι ἐφυλάσσετο. λειπομένου δὲ τοῦ ἐνιαυτοῦ βραχέος χρόνου, τῶν κατὰ τὸ κρυφαῖον 3 -- τῆς στέγης σκωλήκων ἀκούει, τοῦ μὲν ἐρωτῶντος πόσον ἤδη μέρος τοῦ δοκοῦ διαβέβρωται, τῶν δὲ ἀποκρινομένων 4 -- λοιπὸν ἐλάχιστον εἶναι. καὶ ταχέως ἐκέλευσεν αὑτὸν εἰς ἕτερον οἴκημα μεταγαγεῖν, γενομένου δὲ τούτου μετʼ οὐ πολὺ συνέπεσε τὸ οἴκημα. θαυμάσας δὲ Φύλακος, καὶ μαθὼν ὅτι ἐστὶ μάντις ἄριστος, λύσας παρεκάλεσεν εἰπεῖν ὅπως αὐτοῦ τῷ παιδὶ Ἰφίκλῳ παῖδες γένωνται. ὁ δὲ ὑπέσχετο ἐφʼ ᾧ τὰς βόας λήψεται. καὶ καταθύσας ταύρους δύο καὶ μελίσας τοὺς οἰωνοὺς προσεκαλέσατο· παραγενομένου δὲ αἰγυπιοῦ, παρὰ τούτου μανθάνει δὴ ὅτι Φύλακός ποτε κριοὺς τέμνων ἐπὶ τῶν αἰδοίων 5 -- παρὰ τῷ Ἰφίκλῳ τὴν μάχαιραν ᾑμαγμένην ἔτι κατέθετο, δείσαντος δὲ τοῦ παιδὸς καὶ φυγόντος αὖθις κατὰ τῆς ἱερᾶς δρυὸς αὐτὴν ἔπηξε, καὶ ταύτην ἀμφιτροχάσας 1 -- ἐκάλυψεν ὁ φλοιός. ἔλεγεν οὖν, εὑρεθείσης τῆς μαχαίρας εἰ ξύων τὸν ἰὸν ἐπὶ ἡμέρας δέκα Ἰφίκλῳ δῷ πιεῖν, παῖδα γεννήσειν. ταῦτα μαθὼν παρʼ αἰγυπιοῦ Μελάμπους τὴν μὲν μάχαιραν εὗρε, τῷ δὲ Ἰφίκλῳ τὸν ἰὸν ξύσας ἐπὶ ἡμέρας δέκα δέδωκε πιεῖν, καὶ παῖς αὐτῷ Ποδάρκης ἐγένετο. τὰς δὲ βόας εἰς Πύλον ἤλασε, καὶ τῷ ἀδελφῷ τὴν Νηλέως θυγατέρα λαβὼν ἔδωκε. καὶ μέχρι μέν τινος ἐν Μεσσήνῃ κατῴκει, ὡς δὲ τὰς ἐν Ἄργει γυναῖκας ἐξέμηνε Διόνυσος, ἐπὶ 2 -- μέρει τῆς 3 -- βασιλείας ἰασάμενος αὐτὰς ἐκεῖ μετὰ Βίαντος κατῴκησε.
2.1.3. Ἄργου δὲ καὶ Ἰσμήνης τῆς Ἀσωποῦ παῖς Ἴασος, 2 -- οὗ φασιν Ἰὼ γενέσθαι. Κάστωρ δὲ ὁ συγγράψας τὰ χρονικὰ καὶ πολλοὶ τῶν τραγικῶν Ἰνάχου τὴν Ἰὼ λέγουσιν· Ἡσίοδος δὲ καὶ Ἀκουσίλαος Πειρῆνος αὐτήν φασιν εἶναι. ταύτην ἱερωσύνην τῆς Ἥρας ἔχουσαν Ζεὺς ἔφθειρε. φωραθεὶς δὲ ὑφʼ Ἥρας τῆς μὲν κόρης ἁψάμενος εἰς βοῦν μετεμόρφωσε λευκήν, ἀπωμόσατο δὲ ταύτῃ 1 -- μὴ συνελθεῖν· διό φησιν Ἡσίοδος οὐκ ἐπισπᾶσθαι τὴν ἀπὸ τῶν θεῶν ὀργὴν τοὺς γινομένους ὅρκους ὑπὲρ ἔρωτος. Ἥρα δὲ αἰτησαμένη παρὰ Διὸς τὴν βοῦν φύλακα αὐτῆς κατέστησεν Ἄργον τὸν πανόπτην, ὃν Φερεκύδης 2 -- μὲν Ἀρέστορος λέγει, Ἀσκληπιάδης δὲ Ἰνάχου, Κέρκωψ 3 -- δὲ Ἄργου καὶ Ἰσμήνης τῆς Ἀσωποῦ θυγατρός· Ἀκουσίλαος δὲ γηγενῆ αὐτὸν λέγει. οὗτος ἐκ τῆς ἐλαίας ἐδέσμευεν αὐτὴν ἥτις ἐν τῷ Μυκηναίων ὑπῆρχεν ἄλσει. Διὸς δὲ ἐπιτάξαντος Ἑρμῇ κλέψαι τὴν βοῦν, μηνύσαντος Ἱέρακος, ἐπειδὴ λαθεῖν οὐκ ἠδύνατο, λίθῳ βαλὼν ἀπέκτεινε τὸν Ἄργον, ὅθεν ἀργειφόντης ἐκλήθη. Ἥρα δὲ τῇ βοῒ οἶστρον ἐμβάλλει ἡ δὲ πρῶτον ἧκεν εἰς τὸν ἀπʼ ἐκείνης Ἰόνιον κόλπον κληθέντα, ἔπειτα διὰ τῆς Ἰλλυρίδος πορευθεῖσα καὶ τὸν Αἷμον ὑπερβαλοῦσα διέβη τὸν τότε μὲν καλούμενον πόρον Θρᾴκιον, νῦν δὲ ἀπʼ ἐκείνης Βόσπορον. ἀπελθοῦσα 4 -- δὲ εἰς Σκυθίαν καὶ τὴν Κιμμερίδα γῆν, πολλὴν χέρσον πλανηθεῖσα καὶ πολλὴν διανηξαμένη θάλασσαν Εὐρώπης τε καὶ Ἀσίας, τελευταῖον ἧκεν 1 -- εἰς Αἴγυπτον, ὅπου τὴν ἀρχαίαν μορφὴν ἀπολαβοῦσα γεννᾷ παρὰ τῷ Νείλῳ ποταμῷ Ἔπαφον παῖδα. τοῦτον δὲ Ἥρα δεῖται Κουρήτων ἀφανῆ ποιῆσαι· οἱ δὲ ἠφάνισαν αὐτόν. καὶ Ζεὺς μὲν αἰσθόμενος κτείνει Κούρητας, Ἰὼ δὲ ἐπὶ ζήτησιν τοῦ παιδὸς ἐτράπετο. πλανωμένη δὲ κατὰ τὴν Συρίαν ἅπασαν (ἐκεῖ γὰρ ἐμηνύετο ὅτι 2 -- ἡ 3 -- τοῦ Βυβλίων βασιλέως γυνὴ 4 -- ἐτιθήνει τὸν υἱόν) καὶ τὸν Ἔπαφον εὑροῦσα, εἰς Αἴγυπτον ἐλθοῦσα ἐγαμήθη Τηλεγόνῳ τῷ βασιλεύοντι τότε Αἰγυπτίων. ἱδρύσατο δὲ ἄγαλμα Δήμητρος, ἣν ἐκάλεσαν Ἶσιν Αἰγύπτιοι, καὶ τὴν Ἰὼ Ἶσιν ὁμοίως προσηγόρευσαν.
2.2.2. καὶ γίνεται Ἀκρισίῳ μὲν ἐξ Εὐρυδίκης τῆς Λακεδαίμονος Δανάη, Προίτῳ δὲ ἐκ Σθενεβοίας Λυσίππη καὶ Ἰφινόη καὶ Ἰφιάνασσα. αὗται δὲ ὡς ἐτελειώθησαν, ἐμάνησαν, ὡς μὲν Ἡσίοδός φησιν, ὅτι τὰς Διονύσου τελετὰς οὐ κατεδέχοντο, ὡς δὲ Ἀκουσίλαος λέγει, διότι τὸ τῆς Ἥρας ξόανον ἐξηυτέλισαν. γενόμεναι δὲ ἐμμανεῖς ἐπλανῶντο ἀνὰ τὴν Ἀργείαν ἅπασαν, αὖθις δὲ τὴν Ἀρκαδίαν καὶ τὴν Πελοπόννησον 1 -- διελθοῦσαι μετʼ ἀκοσμίας ἁπάσης διὰ τῆς ἐρημίας ἐτρόχαζον. Μελάμπους δὲ ὁ Ἀμυθάονος καὶ Εἰδομένης τῆς Ἄβαντος, μάντις ὢν καὶ τὴν διὰ φαρμάκων καὶ καθαρμῶν θεραπείαν πρῶτος εὑρηκώς, ὑπισχνεῖται θεραπεύειν τὰς παρθένους, εἰ λάβοι τὸ τρίτον μέρος τῆς δυναστείας. οὐκ ἐπιτρέποντος δὲ Προίτου θεραπεύειν ἐπὶ μισθοῖς τηλικούτοις, ἔτι μᾶλλον ἐμαίνοντο αἱ παρθένοι καὶ προσέτι μετὰ τούτων αἱ λοιπαὶ γυναῖκες· καὶ γὰρ αὗται τὰς οἰκίας ἀπολιποῦσαι τοὺς ἰδίους ἀπώλλυον παῖδας καὶ εἰς τὴν ἐρημίαν ἐφοίτων. προβαινούσης δὲ ἐπὶ πλεῖστον τῆς συμφορᾶς, τοὺς αἰτηθέντας μισθοὺς ὁ Προῖτος ἐδίδου. ὁ δὲ ὑπέσχετο θεραπεύειν ὅταν ἕτερον τοσοῦτον τῆς γῆς ὁ ἀδελφὸς αὐτοῦ λάβῃ Βίας. Προῖτος δὲ εὐλαβηθεὶς μὴ βραδυνούσης τῆς θεραπείας αἰτηθείη καὶ πλεῖον, θεραπεύειν συνεχώρησεν ἐπὶ τούτοις. Μελάμπους δὲ παραλαβὼν τοὺς δυνατωτάτους τῶν νεανιῶν μετʼ ἀλαλαγμοῦ καί τινος ἐνθέου χορείας ἐκ τῶν ὀρῶν αὐτὰς εἰς Σικυῶνα συνεδίωξε. κατὰ δὲ τὸν διωγμὸν ἡ πρεσβυτάτη τῶν θυγατέρων Ἰφινόη μετήλλαξεν· ταῖς δὲ λοιπαῖς τυχούσαις καθαρμῶν σωφρονῆσαι συνέβη. καὶ ταύτας μὲν ἐξέδοτο Προῖτος Μελάμποδι καὶ Βίαντι, παῖδα δʼ ὕστερον ἐγέννησε Μεγαπένθην.
3.4.2. Κάδμος δὲ ἀνθʼ ὧν ἔκτεινεν ἀίδιον 3 -- ἐνιαυτὸν ἐθήτευσεν Ἄρει· ἦν δὲ ὁ ἐνιαυτὸς τότε ὀκτὼ ἔτη. μετὰ δὲ τὴν θητείαν Ἀθηνᾶ αὐτῷ τὴν βασιλείαν 4 -- κατεσκεύασε, Ζεὺς δὲ ἔδωκεν αὐτῷ γυναῖκα Ἁρμονίαν, Ἀφροδίτης καὶ Ἄρεος θυγατέρα. καὶ πάντες θεοὶ καταλιπόντες τὸν οὐρανόν, ἐν τῇ Καδμείᾳ τὸν γάμον εὐωχούμενοι καθύμνησαν. ἔδωκε δὲ αὐτῇ Κάδμος πέπλον καὶ τὸν ἡφαιστότευκτον ὅρμον, ὃν ὑπὸ Ἡφαίστου λέγουσί τινες δοθῆναι Κάδμῳ, Φερεκύδης δὲ ὑπὸ Εὐρώπης· ὃν παρὰ Διὸς αὐτὴν λαβεῖν. γίνονται δὲ Κάδμῳ θυγατέρες μὲν Αὐτονόη Ἰνὼ Σεμέλη Ἀγαυή, παῖς δὲ Πολύδωρος. Ἰνὼ μὲν οὖν Ἀθάμας ἔγημεν, Αὐτονόην δὲ Ἀρισταῖος, Ἀγαυὴν δὲ Ἐχίων. 3.4.3. Σεμέλης δὲ Ζεὺς ἐρασθεὶς Ἥρας κρύφα συνευνάζεται. ἡ δὲ ἐξαπατηθεῖσα ὑπὸ Ἥρας, κατανεύσαντος αὐτῇ Διὸς πᾶν τὸ αἰτηθὲν ποιήσειν, αἰτεῖται τοιοῦτον αὐτὸν ἐλθεῖν οἷος ἦλθε μνηστευόμενος Ἥραν. Ζεὺς δὲ μὴ δυνάμενος ἀνανεῦσαι παραγίνεται εἰς τὸν θάλαμον αὐτῆς ἐφʼ ἅρματος ἀστραπαῖς ὁμοῦ καὶ βρονταῖς, καὶ κεραυνὸν ἵησιν. Σεμέλης δὲ διὰ τὸν φόβον ἐκλιπούσης, ἑξαμηνιαῖον τὸ βρέφος ἐξαμβλωθὲν ἐκ τοῦ πυρὸς ἁρπάσας ἐνέρραψε τῷ μηρῷ. ἀποθανούσης δὲ Σεμέλης, αἱ λοιπαὶ Κάδμου θυγατέρες διήνεγκαν λόγον, συνηυνῆσθαι θνητῷ τινι Σεμέλην καὶ καταψεύσασθαι Διός, καὶ ὅτι 1 -- διὰ τοῦτο ἐκεραυνώθη. κατὰ δὲ τὸν χρόνον τὸν καθήκοντα Διόνυσον γεννᾷ Ζεὺς λύσας τὰ ῥάμματα, καὶ δίδωσιν Ἑρμῇ. ὁ δὲ κομίζει πρὸς Ἰνὼ καὶ Ἀθάμαντα καὶ πείθει τρέφειν ὡς κόρην. ἀγανακτήσασα δὲ Ἥρα μανίαν αὐτοῖς ἐνέβαλε, καὶ Ἀθάμας μὲν τὸν πρεσβύτερον παῖδα Λέαρχον ὡς ἔλαφον θηρεύσας ἀπέκτεινεν, Ἰνὼ δὲ τὸν Μελικέρτην εἰς πεπυρωμένον λέβητα ῥίψασα, εἶτα βαστάσασα μετὰ νεκροῦ τοῦ παιδὸς ἥλατο κατὰ βυθοῦ. 1 -- καὶ Λευκοθέα μὲν αὐτὴν καλεῖται, Παλαίμων δὲ ὁ παῖς, οὕτως ὀνομασθέντες ὑπὸ τῶν πλεόντων· τοῖς χειμαζομένοις γὰρ βοηθοῦσιν. ἐτέθη δὲ ἐπὶ Μελικέρτῃ ὁ 2 -- ἀγὼν τῶν Ἰσθμίων, Σισύφου θέντος. Διόνυσον δὲ Ζεὺς εἰς ἔριφον ἀλλάξας τὸν Ἥρας θυμὸν ἔκλεψε, καὶ λαβὼν αὐτὸν Ἑρμῆς πρὸς νύμφας ἐκόμισεν ἐν Νύσῃ κατοικούσας τῆς Ἀσίας, ἃς ὕστερον Ζεὺς καταστερίσας ὠνόμασεν Ὑάδας. 3.4.4. Αὐτονόης δὲ καὶ Ἀρισταίου παῖς Ἀκταίων ἐγένετο, ὃς τραφεὶς παρὰ Χείρωνι κυνηγὸς ἐδιδάχθη, καὶ ἔπειτα ὕστερον 1 -- ἐν τῷ Κιθαιρῶνι κατεβρώθη ὑπὸ τῶν ἰδίων κυνῶν. καὶ τοῦτον ἐτελεύτησε τὸν τρόπον, ὡς μὲν Ἀκουσίλαος λέγει, μηνίσαντος τοῦ Διὸς ὅτι ἐμνηστεύσατο Σεμέλην, ὡς δὲ οἱ πλείονες, ὅτι τὴν Ἄρτεμιν λουομένην εἶδε. καί φασι τὴν θεὸν παραχρῆμα αὐτοῦ τὴν μορφὴν εἰς ἔλαφον ἀλλάξαι, καὶ τοῖς ἑπομένοις αὐτῷ πεντήκοντα κυσὶν ἐμβαλεῖν λύσσαν, ὑφʼ ὧν κατὰ ἄγνοιαν ἐβρώθη. ἀπολομένου 2 -- δὲ Ἀκταίωνος 3 -- οἱ κύνες ἐπιζητοῦντες τὸν δεσπότην κατωρύοντο, καὶ ζήτησιν ποιούμενοι παρεγένοντο ἐπὶ τὸ τοῦ Χείρωνος ἄντρον, ὃς εἴδωλον κατεσκεύασεν Ἀκταίωνος, ὃ καὶ τὴν λύπην αὐτῶν ἔπαυσε. τὰ 4 -- ὀνόματα τῶν Ἀκταίωνος κυνῶν ἐκ τῶν οὕτω δὴ νῦν καλὸν σῶμα περισταδόν, ἠύτε θῆρος, τοῦδε δάσαντο κύνες κρατεροί. πέλας † Ἄρκενα 5 -- πρώτη. μετὰ ταύτην ἄλκιμα τέκνα, Λυγκεὺς καὶ Βαλίος 1 -- πόδας αἰνετός, ἠδʼ Ἀμάρυνθος.— καὶ τούτους ὀνομαστὶ διηνεκέως κατέλεξε· 2 -- καὶ τότε Ἀκταίων ἔθανεν Διὸς ἐννεσίῃσι. 3 -- πρῶτοι γὰρ μέλαν αἷμα πίον 4 -- σφετέροιο ἄνακτος Σπαρτός τʼ Ὤμαργός 5 -- τε Βορῆς τʼ αἰψηροκέλευθος. οὗτοι δʼ 6 --Ἀκταίου πρῶτοι φάγον αἷμα τʼ ἔλαψαν. 7 -- τοὺς δὲ μέτʼ ἄλλοι πάντες ἐπέσσυθεν 8 -- ἐμμεμαῶτες.— ἀργαλέων ὀδυνῶν ἄκος ἔμμεναι ἀνθρώποισιν .
3.5.1. Διόνυσος δὲ εὑρετὴς ἀμπέλου γενόμενος, Ἥρας μανίαν αὐτῷ ἐμβαλούσης περιπλανᾶται Αἴγυπτόν τε καὶ Συρίαν. καὶ τὸ μὲν πρῶτον Πρωτεὺς αὐτὸν ὑποδέχεται βασιλεὺς Αἰγυπτίων, αὖθις δὲ εἰς Κύβελα τῆς Φρυγίας ἀφικνεῖται, κἀκεῖ καθαρθεὶς ὑπὸ Ῥέας καὶ τὰς τελετὰς ἐκμαθών, καὶ λαβὼν παρʼ ἐκείνης τὴν στολήν, ἐπὶ Ἰνδοὺς 1 -- διὰ τῆς Θράκης ἠπείγετο. Λυκοῦργος δὲ παῖς Δρύαντος, Ἠδωνῶν βασιλεύων, οἳ Στρυμόνα ποταμὸν παροικοῦσι, πρῶτος ὑβρίσας ἐξέβαλεν αὐτόν. καὶ Διόνυσος μὲν εἰς θάλασσαν πρὸς Θέτιν τὴν Νηρέως κατέφυγε, Βάκχαι δὲ ἐγένοντο αἰχμάλωτοι καὶ τὸ συνεπόμενον Σατύρων πλῆθος αὐτῷ. αὖθις δὲ αἱ Βάκχαι ἐλύθησαν ἐξαίφνης, Λυκούργῳ δὲ μανίαν ἐνεποίησε 2 -- Διόνυσος. ὁ δὲ μεμηνὼς Δρύαντα τὸν παῖδα, ἀμπέλου νομίζων κλῆμα κόπτειν, πελέκει πλήξας ἀπέκτεινε, καὶ ἀκρωτηριάσας αὐτὸν ἐσωφρόνησε. 1 -- τῆς δὲ γῆς ἀκάρπου μενούσης, ἔχρησεν ὁ θεὸς καρποφορήσειν αὐτήν, ἂν θανατωθῇ Λυκοῦργος. Ἠδωνοὶ δὲ ἀκούσαντες εἰς τὸ Παγγαῖον αὐτὸν ἀπαγαγόντες ὄρος ἔδησαν, κἀκεῖ κατὰ Διονύσου βούλησιν ὑπὸ ἵππων διαφθαρεὶς ἀπέθανε. 3.5.2. διελθὼν δὲ Θρᾴκην καὶ τὴν Ἰνδικὴν ἅπασαν, στήλας ἐκεῖ στήσας 1 -- ἧκεν εἰς Θήβας, καὶ τὰς γυναῖκας ἠνάγκασε καταλιπούσας τὰς οἰκίας βακχεύειν ἐν τῷ Κιθαιρῶνι. Πενθεὺς δὲ γεννηθεὶς ἐξ Ἀγαυῆς Ἐχίονι, παρὰ Κάδμου εἰληφὼς τὴν βασιλείαν, διεκώλυε ταῦτα γίνεσθαι, καὶ παραγενόμενος εἰς Κιθαιρῶνα τῶν Βακχῶν κατάσκοπος ὑπὸ τῆς μητρὸς Ἀγαυῆς κατὰ μανίαν ἐμελίσθη· ἐνόμισε γὰρ αὐτὸν θηρίον εἶναι. δείξας δὲ Θηβαίοις ὅτι θεός ἐστιν, ἧκεν εἰς Ἄργος, κἀκεῖ 2 -- πάλιν οὐ τιμώντων αὐτὸν ἐξέμηνε τὰς γυναῖκας. αἱ δὲ ἐν τοῖς ὄρεσι τοὺς ἐπιμαστιδίους ἔχουσαι 3 -- παῖδας τὰς σάρκας αὐτῶν ἐσιτοῦντο. 3.5.3. βουλόμενος δὲ ἀπὸ τῆς Ἰκαρίας εἰς Νάξον διακομισθῆναι, Τυρρηνῶν λῃστρικὴν ἐμισθώσατο τριήρη. οἱ δὲ αὐτὸν ἐνθέμενοι Νάξον μὲν παρέπλεον, ἠπείγοντο δὲ εἰς τὴν Ἀσίαν ἀπεμπολήσοντες. ὁ δὲ τὸν μὲν ἱστὸν 4 -- καὶ τὰς κώπας ἐποίησεν ὄφεις, τὸ δὲ σκάφος ἔπλησε κισσοῦ καὶ βοῆς αὐλῶν· οἱ δὲ ἐμμανεῖς γενόμενοι κατὰ τῆς θαλάττης ἔφυγον καὶ ἐγένοντο δελφῖνες. ὣς δὲ 1 -- αὐτὸν θεὸν ἄνθρωποι ἐτίμων, ὁ δὲ ἀναγαγὼν ἐξ Ἅιδου τὴν μητέρα, καὶ προσαγορεύσας Θυώνην, μετʼ αὐτῆς εἰς οὐρανὸν ἀνῆλθεν.
3.8.2. Νυκτίμου δὲ. τὴν βασιλείαν παραλαβόντος ὁ ἐπὶ Δευκαλίωνος κατακλυσμὸς ἐγένετο. τοῦτον ἔνιοι διὰ τὴν τῶν Λυκάονος παίδων δυσσέβειαν εἶπον γεγενῆσθαι. Εὔμηλος δὲ καί τινες ἕτεροι λέγουσι Λυκάονι καὶ θυγατέρα Καλλιστὼ γενέσθαι· Ἡσίοδος μὲν γὰρ αὐτὴν μίαν εἶναι τῶν νυμφῶν λέγει, Ἄσιος δὲ Νυκτέως, Φερεκύδης δὲ Κητέως. αὕτη σύνθηρος Ἀρτέμιδος οὖσα, τὴν αὐτὴν ἐκείνῃ στολὴν φοροῦσα, ὤμοσεν αὐτῇ 2 -- μεῖναι παρθένος. Ζεὺς δὲ ἐρασθεὶς ἀκούσῃ συνευνάζεται, εἰκασθείς, ὡς μὲν ἔνιοι λέγουσιν, Ἀρτέμιδι, ὡς δὲ ἔνιοι, Ἀπόλλωνι. βουλόμενος δὲ Ἥραν λαθεῖν 3 -- εἰς ἄρκτον μετεμόρφωσεν αὐτήν. Ἥρα δὲ ἔπεισεν Ἄρτεμιν ὡς ἄγριον θηρίον κατατοξεῦσαι. εἰσὶ δὲ οἱ λέγοντες ὡς Ἄρτεμις αὐτὴν κατετόξευσεν ὅτι τὴν παρθενίαν οὐκ ἐφύλαξεν. ἀπολομένης δὲ Καλλιστοῦς Ζεὺς τὸ βρέφος ἁρπάσας ἐν Ἀρκαδίᾳ δίδωσιν ἀνατρέφειν Μαίᾳ, προσαγορεύσας Ἀρκάδα· τὴν δὲ Καλλιστὼ καταστερίσας ἐκάλεσεν ἄρκτον.
3.13.5. αὖθις δὲ γαμεῖ Θέτιν τὴν Νηρέως, περὶ ἧς τοῦ γάμου Ζεὺς καὶ Ποσειδῶν ἤρισαν, Θέμιδος 1 -- δὲ θεσπιῳδούσης ἔσεσθαι τὸν ἐκ ταύτης γεννηθέντα κρείττονα τοῦ πατρὸς ἀπέσχοντο. ἔνιοι δέ φασι, Διὸς ὁρμῶντος ἐπὶ τὴν ταύτης συνουσίαν, εἰρηκέναι Προμηθέα τὸν ἐκ ταύτης αὐτῷ γεννηθέντα οὐρανοῦ δυναστεύσειν. 2 -- τινὲς δὲ λέγουσι Θέτιν μὴ βουληθῆναι Διὶ συνελθεῖν ὡς 3 -- ὑπὸ Ἥρας τραφεῖσαν, Δία δὲ ὀργισθέντα θνητῷ θέλειν αὐτὴν 4 -- συνοικίσαι. 5 -- Χείρωνος οὖν ὑποθεμένου Πηλεῖ συλλαβεῖν καὶ κατασχεῖν 6 -- αὐτὴν μεταμορφουμένην, ἐπιτηρήσας συναρπάζει, γινομένην δὲ ὁτὲ μὲν πῦρ ὁτὲ δὲ ὕδωρ ὁτὲ δὲ θηρίον οὐ πρότερον ἀνῆκε πρὶν ἢ τὴν ἀρχαίαν μορφὴν εἶδεν ἀπολαβοῦσαν. γαμεῖ δὲ ἐν τῷ Πηλίῳ, κἀκεῖ θεοὶ τὸν γάμον εὐωχούμενοι καθύμνησαν. καὶ δίδωσι Χείρων Πηλεῖ δόρυ μείλινον, Ποσειδῶν δὲ ἵππους Βαλίον καὶ Ξάνθον· ἀθάνατοι δὲ ἦσαν οὗτοι.' '. None | 1.9.12. Bias wooed Pero, daughter of Neleus. But as there were many suitors for his daughter's hand, Neleus said that he would give her to him who should bring him the kine of Phylacus. These were in Phylace, and they were guarded by a dog which neither man nor beast could come near. Unable to steal these kine, Bias invited his brother to help him. Melampus promised to do so, and foretold that he should be detected in the act of stealing them, and that he should get the kine after being kept in bondage for a year. After making this promise he repaired to Phylace and, just as he had foretold, he was detected in the theft and kept a prisoner in a cell. When the year was nearly up, he heard the worms in the hidden part of the roof, one of them asking how much of the beam had been already gnawed through, and others answering that very little of it was left. At once he bade them transfer him to another cell, and not long after that had been done the cell fell in. Phylacus marvelled, and perceiving that he was an excellent soothsayer, he released him and invited him to say how his son Iphiclus might get children. Melampus promised to tell him, provided he got the kine. And having sacrificed two bulls and cut them in pieces he summoned the birds; and when a vulture came, he learned from it that once, when Phylacus was gelding rams, he laid down the knife, still bloody, beside Iphiclus, and that when the child was frightened and ran away, he stuck the knife on the sacred oak, and the bark encompassed the knife and hid it. He said, therefore, that if the knife were found, and he scraped off the rust, and gave it to Iphiclus to drink for ten days, he would beget a son. Having learned these things from the vulture, Melampus found the knife, scraped the rust, and gave it to Iphiclus for ten days to drink, and a son Podarces was born to him. But he drove the kine to Pylus, and having received the daughter of Neleus he gave her to his brother. For a time he continued to dwell in Messene, but when Dionysus drove the women of Argos mad, he healed them on condition of receiving part of the kingdom, and settled down there with Bias." "
2.1.3. Argus and Ismene, daughter of Asopus, had a son Iasus, who is said to have been the father of Io. But the annalist Castor and many of the tragedians allege that Io was a daughter of Inachus; and Hesiod and Acusilaus say that she was a daughter of Piren. Zeus seduced her while she held the priesthood of Hera, but being detected by Hera he by a touch turned Io into a white cow and swore that he had not known her; wherefore Hesiod remarks that lover's oaths do not draw down the anger of the gods. But Hera requested the cow from Zeus for herself and set Argus the All-seeing to guard it. Pherecydes says that this Argus was a son of Arestor; but Asclepiades says that he was a son of Inachus, and Cercops says that he was a son of Argus and Ismene, daughter of Asopus; but Acusilaus says that he was earth-born. He tethered her to the olive tree which was in the grove of the Mycenaeans. But Zeus ordered Hermes to steal the cow, and as Hermes could not do it secretly because Hierax had blabbed, he killed Argus by the cast of a stone; whence he was called Argiphontes. Hera next sent a gadfly to infest the cow, and the animal came first to what is called after her the Ionian gulf. Then she journeyed through Illyria and having traversed Mount Haemus she crossed what was then called the Thracian Straits but is now called after her the Bosphorus. And having gone away to Scythia and the Cimmerian land she wandered over great tracts of land and swam wide stretches of sea both in Europe and Asia until at last she came to Egypt, where she recovered her original form and gave birth to a son Epaphus beside the river Nile . Him Hera besought the Curetes to make away with, and make away with him they did. When Zeus learned of it, he slew the Curetes; but Io set out in search of the child. She roamed all over Syria, because there it was revealed to her that the wife of the king of Byblus was nursing her son; and having found Epaphus she came to Egypt and was married to Telegonus, who then reigned over the Egyptians. And she set up an image of Demeter, whom the Egyptians called Isis, and Io likewise they called by the name of Isis." '
2.2.2. And Acrisius had a daughter Danae by Eurydice, daughter of Lacedaemon, and Proetus had daughters, Lysippe, Iphinoe, and Iphianassa, by Stheneboea. When these damsels were grown up, they went mad, according to Hesiod, because they would not accept the rites of Dionysus, but according to Acusilaus, because they disparaged the wooden image of Hera. In their madness they roamed over the whole Argive land, and afterwards, passing through Arcadia and the Peloponnese, they ran through the desert in the most disorderly fashion. But Melampus, son of Amythaon by Idomene, daughter of Abas, being a seer and the first to devise the cure by means of drugs and purifications, promised to cure the maidens if he should receive the third part of the sovereignty. When Proetus refused to pay so high a fee for the cure, the maidens raved more than ever, and besides that, the other women raved with them; for they also abandoned their houses, destroyed their own children, and flocked to the desert. Not until the evil had reached a very high pitch did Proetus consent to pay the stipulated fee, and Melampus promised to effect a cure whenever his brother Bias should receive just so much land as himself. Fearing that, if the cure were delayed, yet more would be demanded of him, Proetus agreed to let the physician proceed on these terms. So Melampus, taking with him the most stalwart of the young men, chased the women in a bevy from the mountains to Sicyon with shouts and a sort of frenzied dance. In the pursuit Iphinoe, the eldest of the daughters, expired; but the others were lucky enough to be purified and so to recover their wits. Proetus gave them in marriage to Melampus and Bias, and afterwards begat a son, Megapenthes.
3.4.2. But Cadmus, to atone for the slaughter, served Ares for an eternal year; and the year was then equivalent to eight years of our reckoning. After his servitude Athena procured for him the kingdom, and Zeus gave him to wife Harmonia, daughter of Aphrodite and Ares. And all the gods quitted the sky, and feasting in the Cadmea celebrated the marriage with hymns. Cadmus gave her a robe and the necklace wrought by Hephaestus, which some say was given to Cadmus by Hephaestus, but Pherecydes says that it was given by Europa, who had received it from Zeus. And to Cadmus were born daughters, Autonoe, Ino, Semele, Agave, and a son Polydorus. Ino was married to Athamas, Autonoe to Aristaeus, and Agave to Echion. 3.4.3. But Zeus loved Semele and bedded with her unknown to Hera. Now Zeus had agreed to do for her whatever she asked, and deceived by Hera she asked that he would come to her as he came when he was wooing Hera. Unable to refuse, Zeus came to her bridal chamber in a chariot, with lightnings and thunderings, and launched a thunderbolt. But Semele expired of fright, and Zeus, snatching the sixth-month abortive child from the fire, sewed it in his thigh. On the death of Semele the other daughters of Cadmus spread a report that Semele had bedded with a mortal man, and had falsely accused Zeus, and that therefore she had been blasted by thunder. But at the proper time Zeus undid the stitches and gave birth to Dionysus, and entrusted him to Hermes. And he conveyed him to Ino and Athamas, and persuaded them to rear him as a girl. But Hera indigtly drove them mad, and Athamas hunted his elder son Learchus as a deer and killed him, and Ino threw Melicertes into a boiling cauldron, then carrying it with the dead child she sprang into the deep. And she herself is called Leucothea, and the boy is called Palaemon, such being the names they get from sailors; for they succour storm-tossed mariners. And the Isthmian games were instituted by Sisyphus in honor of Melicertes. But Zeus eluded the wrath of Hera by turning Dionysus into a kid, and Hermes took him and brought him to the nymphs who dwelt at Nysa in Asia, whom Zeus afterwards changed into stars and named them the Hyades.' "3.4.4. Autonoe and Aristaeus had a son Actaeon, who was bred by Chiron to be a hunter and then afterwards was devoured on Cithaeron by his own dogs. He perished in that way, according to Acusilaus, because Zeus was angry at him for wooing Semele; but according to the more general opinion, it was because he saw Artemis bathing. And they say that the goddess at once transformed him into a deer, and drove mad the fifty dogs in his pack, which devoured him unwittingly. Actaeon being gone, the dogs sought their master howling lamentably, and in the search they came to the cave of Chiron, who fashioned an image of Actaeon, which soothed their grief. The names of Actaeon's dogs from the . . . . So Now surrounding his fair body, as it were that of a beast, The strong dogs rent it. Near Arcena first. . . . . after her a mighty brood, Lynceus and Balius goodly-footed, and Amarynthus. — And these he enumerated continuously by name. And then Actaeon perished at the instigation of Zeus. For the first that drank their master's black blood Were Spartus and Omargus and Bores, the swift on the track. These first ate of Actaeon and lapped his blood. And after them others rushed on him eagerly . . . . To be a remedy for grievous pains to men. unknown" "
3.5.1. Dionysus discovered the vine, and being driven mad by Hera he roamed about Egypt and Syria . At first he was received by Proteus, king of Egypt, but afterwards he arrived at Cybela in Phrygia . And there, after he had been purified by Rhea and learned the rites of initiation, he received from her the costume and hastened through Thrace against the Indians. But Lycurgus, son of Dryas, was king of the Edonians, who dwell beside the river Strymon, and he was the first who insulted and expelled him. Dionysus took refuge in the sea with Thetis, daughter of Nereus, and the Bacchanals were taken prisoners together with the multitude of Satyrs that attended him. But afterwards the Bacchanals were suddenly released, and Dionysus drove Lycurgus mad. And in his madness he struck his son Dryas dead with an axe, imagining that he was lopping a branch of a vine, and when he had cut off his son's extremities, he recovered his senses. But the land remaining barren, the god declared oracularly that it would bear fruit if Lycurgus were put to death. On hearing that, the Edonians led him to Mount Pangaeum and bound him, and there by the will of Dionysus he died, destroyed by horses." '3.5.2. Having traversed Thrace and the whole of India and set up pillars there, he came to Thebes, and forced the women to abandon their houses and rave in Bacchic frenzy on Cithaeron. But Pentheus, whom Agave bore to Echion, had succeeded Cadmus in the kingdom, and he attempted to put a stop to these proceedings. And coming to Cithaeron to spy on the Bacchanals, he was torn limb from limb by his mother Agave in a fit of madness; for she thought he was a wild beast. And having shown the Thebans that he was a god, Dionysus came to Argos, and there again, because they did not honor him, he drove the women mad, and they on the mountains devoured the flesh of the infants whom they carried at their breasts. 3.5.3. And wishing to be ferried across from Icaria to Naxos he hired a pirate ship of Tyrrhenians. But when they had put him on board, they sailed past Naxos and made for Asia, intending to sell him. Howbeit, he turned the mast and oars into snakes, and filled the vessel with ivy and the sound of flutes. And the pirates went mad, and leaped into the sea, and were turned into dolphins. Thus men perceived that he was a god and honored him; and having brought up his mother from Hades and named her Thyone, he ascended up with her to heaven.' "
3.8.2. But when Nyctimus succeeded to the kingdom, there occurred the flood in the age of Deucalion; some said that it was occasioned by the impiety of Lycaon's sons. But Eumelus and some others say that Lycaon had also a daughter Callisto; though Hesiod says she was one of the nymphs, Asius that she was a daughter of Nycteus, and Pherecydes that she was a daughter of Ceteus. She was a companion of Artemis in the chase, wore the same garb, and swore to her to remain a maid. Now Zeus loved her and, having assumed the likeness, as some say, of Artemis, or, as others say, of Apollo, he shared her bed against her will, and wishing to escape the notice of Hera, he turned her into a bear. But Hera persuaded Artemis to shoot her down as a wild beast. Some say, however, that Artemis shot her down because she did not keep her maidenhood. When Callisto perished, Zeus snatched the babe, named it Arcas, and gave it to Maia to bring up in Arcadia ; and Callisto he turned into a star and called it the Bear." '
3.13.5. Afterwards he married Thetis, daughter of Nereus, for whose hand Zeus and Poseidon had been rivals; but when Themis prophesied that the son born of Thetis would be mightier than his father, they withdrew. But some say that when Zeus was bent on gratifying his passion for her, Prometheus declared that the son borne to him by her would be lord of heaven; and others affirm that Thetis would not consort with Zeus because she had been brought up by Hera, and that Zeus in anger would marry her to a mortal. Chiron, therefore, having advised Peleus to seize her and hold her fast in spite of her shape-shifting, he watched his chance and carried her off, and though she turned, now into fire, now into water, and now into a beast, he did not let her go till he saw that she had resumed her former shape. And he married her on Pelion, and there the gods celebrated the marriage with feast and song. And Chiron gave Peleus an ashen spear, and Poseidon gave him horses, Balius and Xanthus, and these were immortal.' ". None |
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109. Josephus Flavius, Jewish Antiquities, 13.372 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Dionysus • Dionysus, Dionysiac Cult
Found in books: Gera (2014) 444; Schwartz (2008) 378
13.372. ̓Αλέξανδρος δὲ τῶν οἰκείων πρὸς αὐτὸν στασιασάντων, ἐπανέστη γὰρ αὐτῷ τὸ ἔθνος ἑορτῆς ἀγομένης καὶ ἑστῶτος αὐτοῦ ἐπὶ τοῦ βωμοῦ καὶ θύειν μέλλοντος κιτρίοις αὐτὸν ἔβαλλον, νόμου ὄντος παρὰ τοῖς ̓Ιουδαίοις ἐν τῇ σκηνοπηγίᾳ ἔχειν ἕκαστον θύρσους ἐκ φοινίκων καὶ κιτρίων, δεδηλώκαμεν δὲ καὶ ταῦτα ἐν ἄλλοις, προσεξελοιδόρησαν δ' αὐτὸν ὡς ἐξ αἰχμαλώτων γεγονότα καὶ τῆς τιμῆς καὶ τοῦ θύειν ἀνάξιον,"". None | 13.372. 5. As to Alexander, his own people were seditious against him; for at a festival which was then celebrated, when he stood upon the altar, and was going to sacrifice, the nation rose upon him, and pelted him with citrons which they then had in their hands, because the law of the Jews required that at the feast of tabernacles every one should have branches of the palm tree and citron tree; which thing we have elsewhere related. They also reviled him, as derived from a captive, and so unworthy of his dignity and of sacrificing.''. None |
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110. Lucan, Pharsalia, 1.205-1.212, 1.228, 1.493-1.498, 2.234-2.235, 2.315, 2.511-2.512, 5.732-5.733, 8.663-8.711, 10.20 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Bacchic rites, Dido in Vergils Aeneid as Bacchant • Bacchic rites, conflation with wedding and burial rites • Bacchic rites, military imagery and • Bacchic rites, negation of marriage and domesticity in • Bacchus • burials and mourning, Bacchic rites conflated with • male offspring, Bacchic killing of • weddings and marriage, Bacchic negation of marriage and domesticity • weddings and marriage, Bacchic rites conflated with
Found in books: Augoustakis (2014) 261, 299; Panoussi(2019) 152; Verhagen (2022) 261, 299
| 1.205. To rise above their country: might their law: Decrees are forced from Senate and from Plebs: Consul and Tribune break the laws alike: Bought are the fasces, and the people sell For gain their favour: bribery's fatal curse Corrupts the annual contests of the Field. Then covetous usury rose, and interest Was greedier ever as the seasons came; Faith tottered; thousands saw their gain in war. Caesar has crossed the Alps, his mighty soul " "1.209. To rise above their country: might their law: Decrees are forced from Senate and from Plebs: Consul and Tribune break the laws alike: Bought are the fasces, and the people sell For gain their favour: bribery's fatal curse Corrupts the annual contests of the Field. Then covetous usury rose, and interest Was greedier ever as the seasons came; Faith tottered; thousands saw their gain in war. Caesar has crossed the Alps, his mighty soul " '1.210. Great tumults pondering and the coming shock. Now on the marge of Rubicon, he saw, In face most sorrowful and ghostly guise, His trembling country\'s image; huge it seemed Through mists of night obscure; and hoary hair Streamed from the lofty front with turrets crowned: Torn were her locks and naked were her arms. Then thus, with broken sighs the Vision spake: "What seek ye, men of Rome? and whither hence Bear ye my standards? If by right ye come,
1.228. My citizens, stay here; these are the bounds; No further dare." But Caesar\'s hair was stiff With horror as he gazed, and ghastly dread Restrained his footsteps on the further bank. Then spake he, "Thunderer, who from the rock Tarpeian seest the wall of mighty Rome; Gods of my race who watched o\'er Troy of old; Thou Jove of Alba\'s height, and Vestal fires, And rites of Romulus erst rapt to heaven, And God-like Rome; be friendly to my quest. ' "
1.493. No longer listen for the bugle call, Nor those who dwell where Rhone's swift eddies sweep Arar to the ocean; nor the mountain tribes Who dwell about its source. Thou, too, oh Treves, Rejoicest that the war has left thy bounds. Ligurian tribes, now shorn, in ancient days First of the long-haired nations, on whose necks Once flowed the auburn locks in pride supreme; And those who pacify with blood accursed Savage Teutates, Hesus' horrid shrines, " "1.498. No longer listen for the bugle call, Nor those who dwell where Rhone's swift eddies sweep Arar to the ocean; nor the mountain tribes Who dwell about its source. Thou, too, oh Treves, Rejoicest that the war has left thy bounds. Ligurian tribes, now shorn, in ancient days First of the long-haired nations, on whose necks Once flowed the auburn locks in pride supreme; And those who pacify with blood accursed Savage Teutates, Hesus' horrid shrines, " '
2.234. Nor feared that at his word such thousands fell. At length the Tuscan flood received the dead The first upon his waves; the last on those That lay beneath them; vessels in their course Were stayed, and while the lower current flowed Still to the sea, the upper stood on high Dammed back by carnage. Through the streets meanwhile In headlong torrents ran a tide of blood, Which furrowing its path through town and field Forced the slow river on. But now his banks 2.235. Nor feared that at his word such thousands fell. At length the Tuscan flood received the dead The first upon his waves; the last on those That lay beneath them; vessels in their course Were stayed, and while the lower current flowed Still to the sea, the upper stood on high Dammed back by carnage. Through the streets meanwhile In headlong torrents ran a tide of blood, Which furrowing its path through town and field Forced the slow river on. But now his banks ' "
2.315. That such a citizen has joined the war? Glad would he see thee e'en in Magnus' tents; For Cato's conduct shall approve his own. Pompeius, with the Consul in his ranks, And half the Senate and the other chiefs, Vexes my spirit; and should Cato too Bend to a master's yoke, in all the world The one man free is Caesar. But if thou For freedom and thy country's laws alone Be pleased to raise the sword, nor Magnus then " "
2.511. They place upon the turrets. Magnus most The people's favour held, yet faith with fear Fought in their breasts. As when, with strident blast, A southern tempest has possessed the main And all the billows follow in its track: Then, by the Storm-king smitten, should the earth Set Eurus free upon the swollen deep, It shall not yield to him, though cloud and sky Confess his strength; but in the former wind Still find its master. But their fears prevailed, " "
5.732. Far as from Leucas point the placid main Spreads to the horizon, from the billow's crest They viewed the dashing of th' infuriate sea; Thence sinking to the middle trough, their mast Scarce topped the watery height on either hand, Their sails in clouds, their keel upon the ground. For all the sea was piled into the waves, And drawn from depths between laid bare the sand. The master of the boat forgot his art, For fear o'ercame; he knew not where to yield " "
8.663. Leaving his loftier ship. Had not the fates' Eternal and unalterable laws Called for their victim and decreed his end Now near at hand, his comrades' warning voice Yet might have stayed his course: for if the court To Magnus, who bestowed the Pharian crown, In truth were open, should not king and fleet In pomp have come to greet him? But he yields: The fates compel. Welcome to him was death Rather than fear. But, rushing to the side, " "8.669. Leaving his loftier ship. Had not the fates' Eternal and unalterable laws Called for their victim and decreed his end Now near at hand, his comrades' warning voice Yet might have stayed his course: for if the court To Magnus, who bestowed the Pharian crown, In truth were open, should not king and fleet In pomp have come to greet him? But he yields: The fates compel. Welcome to him was death Rather than fear. But, rushing to the side, " '8.670. His spouse would follow, for she dared not stay, Fearing the guile. Then he, "Abide, my wife, And son, I pray you; from the shore afar Await my fortunes; mine shall be the life To test their honour." But Cornelia still Withstood his bidding, and with arms outspread Frenzied she cried: "And whither without me, Cruel, departest? Thou forbad\'st me share Thy risks Thessalian; dost again command That I should part from thee? No happy star 8.680. Breaks on our sorrow. If from every land Thou dost debar me, why didst turn aside In flight to Lesbos? On the waves alone Am I thy fit companion?" Thus in vain, Leaning upon the bulwark, dazed with dread; Nor could she turn her straining gaze aside, Nor see her parting husband. All the fleet Stood silent, anxious, waiting for the end: Not that they feared the murder which befell, But lest their leader might with humble prayer 8.689. Breaks on our sorrow. If from every land Thou dost debar me, why didst turn aside In flight to Lesbos? On the waves alone Am I thy fit companion?" Thus in vain, Leaning upon the bulwark, dazed with dread; Nor could she turn her straining gaze aside, Nor see her parting husband. All the fleet Stood silent, anxious, waiting for the end: Not that they feared the murder which befell, But lest their leader might with humble prayer ' "8.690. Kneel to the king he made. As Magnus passed, A Roman soldier from the Pharian boat, Septimius, salutes him. Gods of heaven! There stood he, minion to a barbarous king, Nor bearing still the javelin of Rome; But vile in all his arms; giant in form Fierce, brutal, thirsting as a beast may thirst For carnage. Didst thou, Fortune, for the sake of nations, spare to dread Pharsalus field This savage monster's blows? Or dost thou place " "8.700. Throughout the world, for thy mysterious ends, Some ministering swords for civil war? Thus, to the shame of victors and of gods, This story shall be told in days to come: A Roman swordsman, once within thy ranks, Slave to the orders of a puny prince, Severed Pompeius' neck. And what shall be Septimius' fame hereafter? By what name This deed be called, if Brutus wrought a crime? Now came the end, the latest hour of all: " "8.709. Throughout the world, for thy mysterious ends, Some ministering swords for civil war? Thus, to the shame of victors and of gods, This story shall be told in days to come: A Roman swordsman, once within thy ranks, Slave to the orders of a puny prince, Severed Pompeius' neck. And what shall be Septimius' fame hereafter? By what name This deed be called, if Brutus wrought a crime? Now came the end, the latest hour of all: " '8.710. Rapt to the boat was Magnus, of himself No longer master, and the miscreant crew Unsheathed their swords; which when the chieftain saw He swathed his visage, for he scorned unveiled To yield his life to fortune; closed his eyes And held his breath within him, lest some word, Or sob escaped, might mar the deathless fame His deeds had won. And when within his side Achillas plunged his blade, nor sound nor cry He gave, but calm consented to the blow 8.711. Rapt to the boat was Magnus, of himself No longer master, and the miscreant crew Unsheathed their swords; which when the chieftain saw He swathed his visage, for he scorned unveiled To yield his life to fortune; closed his eyes And held his breath within him, lest some word, Or sob escaped, might mar the deathless fame His deeds had won. And when within his side Achillas plunged his blade, nor sound nor cry He gave, but calm consented to the blow ' "
10.20. Nor city ramparts: but in greed of gain He sought the cave dug out amid the tombs. The madman offspring there of Philip lies The famed Pellaean robber, fortune's friend, Snatched off by fate, avenging so the world. In sacred sepulchre the hero's limbs, Which should be scattered o'er the earth, repose, Still spared by Fortune to these tyrant days: For in a world to freedom once recalled, All men had mocked the dust of him who set "". None |
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111. New Testament, Acts, 12.7, 16.14, 16.16-16.18, 16.25-16.26, 16.30-16.31, 26.14 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Bacchus • Dionysos • Dionysos, awakening • Dionysos, epiphany • Dionysus • Dionysus (Dionysos) • mystery cults, of Dionysus
Found in books: Bernabe et al (2013) 467; Bremmer (2008) 228; Jim (2022) 222; Levine Allison and Crossan (2006) 375; Levison (2009) 348; Potter Suh and Holladay (2021) 113; de Jáuregui (2010) 117
12.7. καὶ ἰδοὺ ἄγγελος Κυρίου ἐπέστη, καὶ φῶς ἔλαμψεν ἐν τῷ οἰκήματι· πατάξας δὲ τὴν πλευρὰν τοῦ Πέτρου ἤγειρεν αὐτὸν λέγων Ἀνάστα ἐν τάχει· καὶ ἐξέπεσαν αὐτοῦ αἱ ἁλύσεις ἐκ τῶν χειρῶν.
16.14. καί τις γυνὴ ὀνόματι Λυδία, πορφυρόπωλις πόλεως Θυατείρων σεβομένη τὸν θεόν, ἤκουεν, ἧς ὁ κύριος διήνοιξεν τὴν καρδίαν προσέχειν τοῖς λαλουμένοις ὑπὸ Παύλου.
16.16. Ἐγένετο δὲ πορευομένων ἡμῶν εἰς τὴν προσευχὴν παιδίσκην τινὰ ἔχουσαν πνεῦμα πύθωνα ὑπαντῆσαι ἡμῖν, ἥτις ἐργασίαν πολλὴν παρεῖχεν τοῖς κυρίοις 16.17. αὐτῆς μαντευομένη· αὕτη κατακολουθοῦσα τῷ Παύλῳ καὶ ἡμῖν ἔκραζεν λέγουσα Οὗτοι οἱ ἄνθρωποι δοῦλοι τοῦ θεοῦ τοῦ ὑψίστου εἰσίν, οἵτινες καταγγέλλουσιν ὑμῖν ὁδὸν σωτηρίας. 16.18. τοῦτο δὲ ἐποίει ἐπὶ πολλὰς ἡμέρας. διαπονηθεὶς δὲ Παῦλος καὶ ἐπιστρέψας τῷ πνεύματι εἶπεν Παραγγέλλω σοι ἐν ὀνόματι Ἰησοῦ Χριστοῦ ἐξελθεῖν ἀπʼ αὐτῆς· καὶ ἐξῆλθεν αὐτῇ τῇ ὥρᾳ.
16.25. Κατὰ δὲ τὸ μεσονύκτιον Παῦλος καὶ Σίλας προσευχόμενοι ὕμνουν τὸν θεόν, ἐπηκροῶντο δὲ αὐτῶν οἱ δέσμιοι· 16.26. ἄφνω δὲ σεισμὸς ἐγένετο μέγας ὥστε σαλευθῆναι τὰ θεμέλια τοῦ δεσμωτηρίου, ἠνεῴχθησαν δὲ παραχρῆμα αἱ θύραι πᾶσαι, καὶ πάντων τὰ δεσμὰ ἀνέθη.
16.30. καὶ προαγαγὼν αὐτοὺς ἔξω ἔφη Κύριοι, τί με δεῖ ποιεῖν ἵνα σωθῶ; 16.31. οἱ δὲ εἶπαν Πίστευσον ἐπὶ τὸν κύριον Ἰησοῦν, καὶ σωθήσῃ σὺ καὶ ὁ οἶκός σου.
26.14. πάντων τε καταπεσόντων ἡμῶν εἰς τὴν γῆν ἤκουσα φωνὴν λέγουσαν πρός με τῇ Ἐβραΐδι διαλέκτῳ Σαούλ Σαούλ, τί με διώκεις; σκληρόν σοι πρὸς κέντρα λακτίζειν.' '. None | 12.7. Behold, an angel of the Lord stood by him, and a light shone in the cell. He struck Peter on the side, and woke him up, saying, "Stand up quickly!" His chains fell off from his hands.
16.14. A certain woman named Lydia, a seller of purple, of the city of Thyatira, one who worshiped God, heard us; whose heart the Lord opened to listen to the things which were spoken by Paul.
16.16. It happened, as we were going to prayer, that a certain girl having a spirit of divination met us, who brought her masters much gain by fortune telling. 16.17. The same, following after Paul and us, cried out, "These men are servants of the Most High God, who proclaim to us the way of salvation!" 16.18. This she did for many days. But Paul, becoming greatly annoyed, turned and said to the spirit, "I charge you in the name of Jesus Christ to come out of her!" It came out that very hour.
16.25. But about midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them. ' "16.26. Suddenly there was a great earthquake, so that the foundations of the prison were shaken; and immediately all the doors were opened, and everyone's bonds were loosened. " '
16.30. and brought them out and said, "Sirs, what must I do to be saved?" 16.31. They said, "Believe in the Lord Jesus Christ, and you will be saved, you and your household."' "
26.14. When we had all fallen to the earth, I heard a voice saying to me in the Hebrew language, 'Saul, Saul, why do you persecute me? It is hard for you to kick against the goads.' " '. None |
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112. New Testament, John, 6.26-6.27, 6.41-6.53, 12.13, 15.1 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Dionysos • Dionysos, Orphic Dionysos • Dionysus • Dionysus (Dionysos) • Dionysus, • Dionysus, Dionysiac Cult • death associated with Dionysos and Dionysian cult or myth • mysteries, mystery cults, Bacchic, Dionysiac
Found in books: Bernabe et al (2013) 468, 480; Bowersock (1997) 132; Gera (2014) 445; Levine Allison and Crossan (2006) 8; Schwartz (2008) 378; de Jáuregui (2010) 116, 355
6.26. ἀπεκρίθη αὐτοῖς ὁ Ἰησοῦς καὶ εἶπεν Ἀμὴν ἀμὴν λέγω ὑμῖν, ζητεῖτέ με οὐχ ὅτι εἴδετε σημεῖα ἀλλʼ ὅτι ἐφάγετε ἐκ τῶν ἄρτων καὶ ἐχορτάσθητε· 6.27. ἐργάζεσθε μὴ τὴν βρῶσιν τὴν ἀπολλυμένην ἀλλὰ τὴν βρῶσιν τὴν μένουσαν εἰς ζωὴν αἰώνιον, ἣν ὁ υἱὸς τοῦ ἀνθρώπου ὑμῖν δώσει, τοῦτον γὰρ ὁ πατὴρ ἐσφράγισεν ὁ θεός.
6.41. Ἐγόγγυζον οὖν οἱ Ἰουδαῖοι περὶ αὐτοῦ ὅτι εἶπεν Ἐγώ εἰμι ὁ ἄρτος ὁ καταβὰς ἐκ τοῦ οὐρανοῦ, καὶ ἔλεγον 6.42. Οὐχὶ οὗτός ἐστιν Ἰησοῦς ὁ υἱὸς Ἰωσήφ, οὗ ἡμεῖς οἴδαμεν τὸν πατέρα καὶ τὴν μητέρα; πῶς νῦν λέγει ὅτι Ἐκ τοῦ οὐρανοῦ καταβέβηκα; 6.43. ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτοῖς Μὴ γογγύζετε μετʼ ἀλλήλων. 6.44. οὐδεὶς δύναται ἐλθεῖν πρός με ἐὰν μὴ ὁ πατὴρ ὁ πέμψας με ἑλκύσῃ αὐτόν, κἀγὼ ἀναστήσω αὐτὸν ἐν τῇ ἐσχάτῃ ἡμέρᾳ. 6.45. ἔστιν γεγραμμένον ἐν τοῖς προφήταις Καὶ ἔσονται πάντες. διδακτοὶ θεοῦ· πᾶς ὁ ἀκούσας παρὰ τοῦ πατρὸς καὶ μαθὼν ἔρχεται πρὸς ἐμέ. 6.46. οὐχ ὅτι τὸν πατέρα ἑώρακέν τις εἰ μὴ ὁ ὢν παρὰ τοῦ θεοῦ, οὗτος ἑώρακεν τὸν πατέρα. 6.47. ἀμὴν ἀμὴν λέγω ὑμῖν, ὁ πιστεύων ἔχει ζωὴν αἰώνιον. 6.48. ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς· 6.49. οἱ πατέρες ὑμῶν ἔφαγον ἐν τῇ ἐρήμῳ τὸ μάννα καὶ ἀπέθανον· 6.50. οὗτός ἐστιν ὁ ἄρτος ὁ ἐκ τοῦ οὐρανοῦ καταβαίνων ἵνα τις ἐξ αὐτοῦ φάγῃ καὶ μὴ ἀποθάνῃ· 6.51. ἐγώ εἰμι ὁ ἄρτος ὁ ζῶν ὁ ἐκ τοῦ οὐρανοῦ καταβάς· ἐάν τις φάγῃ ἐκ τούτου τοῦ ἄρτου ζήσει εἰς τὸν αἰῶνα, καὶ ὁ ἄρτος δὲ ὃν ἐγὼ δώσω ἡ σάρξ μου ἐστὶν ὑπὲρ τῆς τοῦ κόσμου ζωῆς. 6.52. Ἐμάχοντο οὖν πρὸς ἀλλήλους οἱ Ἰουδαῖοι λέγοντες Πῶς δύναται οὗτος ἡμῖν δοῦναι τὴν σάρκα αὐτοῦ φαγεῖν; 6.53. εἶπεν οὖν αὐτοῖς ὁ Ἰησοῦς Ἀμὴν ἀμὴν λέγω ὑμῖν, ἐὰν μὴ φάγητε τὴν σάρκα τοῦ υἱοῦ τοῦ ἀνθρώπου καὶ πίητε αὐτοῦ τὸ αἷμα, οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς.
12.13. ἔλαβον τὰ βαΐα τῶν φοινίκων καὶ ἐξῆλθον εἰς ὑπάντησιν αὐτῷ, καὶ ἐκραύγαζον Ὡσαννά, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου, καὶ ὁ βασιλεὺς τοῦ Ἰσραήλ.
15.1. Ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινή, καὶ ὁ πατήρ μου ὁ γεωργός ἐστιν·''. None | 6.26. Jesus answered them, "Most assuredly I tell you, you seek me, not because you saw signs, but because you ate of the loaves, and were filled. 6.27. Don\'t work for the food which perishes, but for the food which remains to eternal life, which the Son of Man will give to you. For God the Father has sealed him."
6.41. The Jews therefore murmured concerning him, because he said, "I am the bread which came down out of heaven." 6.42. They said, "Isn\'t this Jesus, the son of Joseph, whose father and mother we know? How then does he say, \'I have come down out of heaven?\'" 6.43. Therefore Jesus answered them, "Don\'t murmur among yourselves. 6.44. No one can come to me unless the Father who sent me draws him, and I will raise him up in the last day. ' "6.45. It is written in the prophets, 'They will all be taught by God.' Therefore everyone who hears from the Father, and has learned, comes to me. " '6.46. Not that anyone has seen the Father, except he who is from God. He has seen the Father. 6.47. Most assuredly, I tell you, he who believes in me has eternal life. 6.48. I am the bread of life. 6.49. Your fathers ate the manna in the wilderness, and they died. 6.50. This is the bread which comes down out of heaven, that anyone may eat of it and not die. 6.51. I am the living bread which came down out of heaven. If anyone eats of this bread, he will live forever. Yes, the bread which I will give for the life of the world is my flesh." 6.52. The Jews therefore contended with one another, saying, "How can this man give us his flesh to eat?" 6.53. Jesus therefore said to them, "Most assuredly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you don\'t have life in yourselves.
12.13. they took the branches of the palm trees, and went out to meet him, and cried out, "Hosanna! Blessed is he who comes in the name of the Lord, the King of Israel!"
15.1. "I am the true vine, and my Father is the farmer. ''. None |
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113. Plutarch, Alexander The Great, 2.9, 67.1-67.3 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Dionysos/Dionysus • Dionysus • Dionysus (Bacchus) • Dionysus, and Alexander
Found in books: Belayche and Massa (2021) 185; Cosgrove (2022) 162; Papadodima (2022) 77; de Jáuregui (2010) 76, 152, 161, 268
67.1. ἀναλαβὼν οὖν ἐνταῦθα τὴν δύναμιν ἐξώρμησε κώμῳ χρώμενος ἐφʼ ἡμέρας ἑπτὰ διὰ τῆς Καρμανίας, αὐτὸν μὲν οὖν ἵπποι σχέδην ἐκόμιζον ὀκτώ, μετὰ τῶν ἑταίρων ὑπὲρ θυμέλης ἐν ὑψηλῷ καὶ περιφανεῖ πλαισίῳ πεπηγυίας εὐωχούμενον συνεχῶς ἡμέρας καὶ νυκτός· ἅμαξαι δὲ παμπληθεῖς, αἱ μὲν ἁλουργοῖς καὶ ποικίλοις περιβολαίοις, αἱ δʼ ὕλης ἀεὶ προσφάτου καὶ χλωρᾶς σκιαζόμεναι κλάδοις, εἵποντο τοὺς ἄλλους ἄγουσαι φίλους καὶ ἡγεμόνας ἐστεφανωμένους καὶ πίνοντας. 67.2. εἶδες δʼ ἂν οὐ πέλτην, οὐ κράνος, οὐ σάρισαν, ἀλλὰ φιάλαις καὶ ῥυτοῖς καὶ θηρικλείοις παρὰ τὴν ὁδὸν ἅπασαν οἱ στρατιῶται βαπτίζοντες ἐκ πίθων μεγάλων καὶ κρατήρων ἀλλήλοις προέπινον, οἱ μὲν ἐν τῷ προάγειν ἅμα καὶ βαδίζειν, οἱ δὲ κατακείμενοι. πολλὴ δὲ μοῦσα συρίγγων καὶ αὐλῶν ᾠδῆς τε καὶ ψαλμοῦ καὶ βακχείας γυναικῶν κατεῖχε πάντα τόπον. 67.3. τῷ δὲ ἀτάκτῳ καὶ πεπλανημένῳ τῆς πορείας παρείπετο καὶ παιδιὰ βακχικῆς ὕβρεως, ὡς τοῦ θεοῦ παρόντος αὐτοῦ καὶ συμπαραπέμποντος τὸν κῶμον. ἐπεὶ δὲ ἧκε τῆς Γεδρωσίας εἰς τὸ βασίλειον, αὖθις ἀνελάμβανε τὴν στρατιὰν πανηγυρίζων.' '. None | 67.1. Accordingly, after refreshing his forces here, he set out and marched for seven days through Carmania in a revelling rout. He himself was conveyed slowly along by eight horses, while he feasted day and night continuously with his companions on a dais built upon a lofty and conspicuous scaffolding of oblong shape; and waggons without number followed, some with purple and embroidered canopies, others protected from the sun by boughs of trees which were kept fresh and green, conveying the rest of his friends and commanders, who were all garlanded and drinking. 67.2. Not a shield was to be seen, not a helmet, not a spear, but along the whole march with cups and drinking-horns and flagons the soldiers kept dipping wine from huge casks and mixing-bowls and pledging one another, some as they marched along, others lying down; while pipes and flutes, stringed instruments and song, and revelling cries of women, filled every place with abundant music. 67.3. Then, upon this disordered and straggling procession there followed also the sports of bacchanalian license, as though Bacchus himself were present and conducting the revel. According to Arrian ( Anab. vi. 28, 1 f ), this bacchanalian procession through Carmania rests on no credible authority. Moreover, when he came to the royal palace of Gedrosia, he once more gave his army time for rest and held high festival. ' '. None |
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114. Plutarch, Mark Antony, 24.3-24.5, 60.2-60.3 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Antony, Marc, and Bacchus • Bacchic cult • Dionysos • Dionysos, Dionysos Agrionios • Dionysos, Dionysos Agrios • Dionysos/Dionysus • Dionysus • Dionysus, and Antony • Dionysus, and the Ptolemies • Dionysus., Antony as the ‘New Dionysus’ • Neos Dionysos • Nero, new Dionysus, Antony as • Ptolemies, and Dionysus • technitai (Artists of Dionysus), benefactors of (φιλοτεχνῖται) • technitai (Artists of Dionysus), supporting royal ideology
Found in books: Bernabe et al (2013) 13, 189; Brodd and Reed (2011) 88; Csapo (2022) 49, 106; Gorain (2019) 21; Jenkyns (2013) 250; Papadodima (2022) 70; Rutledge (2012) 242; Trapp et al (2016) 81; Xinyue (2022) 38; de Jáuregui (2010) 67
24.3. ἡ γὰρ Ἀσία πᾶσα, καθάπερ ἡ Σοφόκλειος ἐκείνη πόλις, ὁμοῦ μὲν θυμιαμάτων ἔγεμεν, ὁμοῦ δὲ παιάνων τε καὶ στεναγμάτων. εἰς γοῦν Ἔφεσον εἰσιόντος αὐτοῦ γυναῖκες μὲν εἰς Βάκχας, ἄνδρες δὲ καὶ παῖδες εἰς Σατύρους καὶ Πᾶνας ἡγοῦντο διεσκευασμένοι, κιττοῦ δὲ καὶ θύρσων καὶ ψαλτηρίων καὶ συρίγγων καὶ αὐλῶν ἡ πόλις ἦν πλέα, Διόνυσον αὐτὸν ἀνακαλουμένων χαριδότην καὶ μειλίχιον. 24.4. ἦν γὰρ ἀμέλει τοιοῦτος ἐνίοις, τοῖς δὲ πολλοῖς ὠμηστὴς καὶ ἀγριώνιος. ἀφῃρεῖτο γὰρ εὐγενεῖς ἀνθρώπους τὰ ὄντα μαστιγίαις καὶ κόλαξι χαριζόμενος. πολλῶν δὲ καὶ ζώντων ὡς τεθνηκότων αἰτησάμενοί τινες οὐσίας ἔλαβον. ἀνδρὸς δὲ Μάγνητος οἶκον ἐδωρήσατο μαγείρῳ περὶ ἕν, ὡς λέγεται, δεῖπνον εὐδοκιμήσαντι. 24.5. τέλος δέ, ταῖς πόλεσι δεύτερον ἐπιβάλλοντος φόρον, ἐτόλμησεν Ὑβρέας ὑπὲρ τῆς Ἀσίας λέγων εἰπεῖν ἀγοραίως μὲν ἐκεῖνα καὶ πρὸς τὸν Ἀντωνίου ζῆλον οὐκ ἀηδῶς, εἰ δύνασαι δὶς λαβεῖν ἑνὸς ἐνιαυτοῦ φόρον, δύνασαι καὶ δὶς ἡμῖν ποιήσασθαι θέρος καὶ δὶς ὀπώραν, πρακτικῶς δὲ καὶ παραβόλως συναγαγὼν ὅτι μυριάδας εἴκοσι ταλάντων ἡ Ἀσία δέδωκε, ταῦτα, εἶπεν, εἰ μὲν οὐκ εἴληφας, ἀπαίτει παρὰ τῶν λαβόντων· εἰ δὲ λαβὼν οὐκ ἔχεις, ἀπολώλαμεν.
60.2. σημεῖα δὲ πρὸ τοῦ πολέμου τάδε γενέσθαι λέγεται. Πείσαυρα μέν, Ἀντωνίου πόλις κληρουχία, ᾠκισμένη παρὰ τὸν Ἀδρίαν, χασμάτων ὑπορραγέντων κατεπόθη. τῶν δὲ περὶ Ἄλβαν Ἀντωνίου λιθίνων ἀνδριάντων ἑνὸς ἱδρὼς ἀνεπίδυεν ἡμέρας πολλάς, ἀποματτόντων τινῶν οὐ παυόμενος. ἐν δὲ Πάτραις διατρίβοντος αὐτοῦ κεραυνοῖς ἐνεπρήσθη τὸ Ἡράκλειον· καὶ τῆς Ἀθήνησι γιγαντομαχίας ὑπὸ πνευμάτων ὁ Διόνυσος ἐκσεισθεὶς εἰς τὸ θέατρον κατηνέχθη· 60.3. προσῳκείου δὲ ἑαυτὸν Ἀντώνιος Ἡρακλεῖ κατὰ γένος καὶ Διονύσῳ κατὰ τὸν τοῦ βίου ζῆλον, ὥσπερ εἴρηται, Διόνυσος νέος προσαγορευόμενος. ἡ δὲ αὐτὴ θύελλα καὶ τοὺς Εὐμενοῦς καὶ Ἀττάλου κολοσσοὺς ἐπιγεγραμμένους Ἀντωνείους Ἀθήνησιν ἐμπεσοῦσα μόνους ἐκ πολλῶν ἀνέτρεψε. ἡ δὲ Κλεοπάτρας ναυαρχὶς ἐκαλεῖτο μὲν Ἀντωνιάς, σημεῖον δὲ περὶ αὐτὴν δεινὸν ἐφάνη· χελιδόνες γὰρ ὑπὸ τὴν πρύμναν ἐνεόττευσαν· ἕτεραι δὲ ἐπελθοῦσαι καὶ ταύτας ἐξήλασαν καὶ τὰ νεόττια διέφθειραν.' '. None | 24.3. 60.3. ' '. None |
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115. Plutarch, Camillus, 5.1-5.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Dionysos • Dionysos, Dionysos Bromios • Dionysos, and heroines • Dionysos, arrival • Dionysos, as rescuer • Dionysos, awakening • Dionysos, nurse of • Dionysos,punishment • Dionysus • heroines, and Dionysos • rescue, by Dionysos • statue, Dionysus
Found in books: Athanassaki and Titchener (2022) 33; Bernabe et al (2013) 161; Lyons (1997) 133
5.1. ἡ δὲ σύγκλητος εἰς τὸ δέκατον ἔτος τοῦ πολέμου καταλύσασα τὰς ἄλλας ἀρχὰς δικτάτορα Κάμιλλον ἀπέδειξεν ἵππαρχον δʼ ἐκεῖνος αὑτῷ προσελόμενος Κορνήλιον Σκηπίωνα, πρῶτον μὲν εὐχὰς ἐποιήσατο τοῖς θεοῖς ἐπὶ τῷ πολέμῳ τέλος εὐκλεὲς λαβόντι τὰς μεγάλας θέας ἄξειν καὶ νεὼν θεᾶς, ἣν Μητέρα Ματοῦταν καλοῦσι Ῥωμαῖοι, καθιερώσειν. 5.2. ταύτην ἄν τις ἀπὸ τῶν δρωμένων ἱερῶν μάλιστα Λευκοθέαν νομίσειεν εἶναι, καὶ γὰρ θεράπαιναν εἰς τὸν σηκὸν εἰσάγουσαι ῥαπίζουσιν, εἶτʼ ἐξελαύνουσι καὶ τὰ τῶν ἀδελφῶν τέκνα πρὸ τῶν ἰδίων ἐναγκαλίζονται καὶ δρῶσι περὶ τὴν θυσίαν ἃ ταῖς Διονύσου τροφοῖς καὶ τοῖς διὰ τὴν παλλακὴν πάθεσι τῆς Ἰνοῦς προσέοικε. μετὰ δὲ τὰς εὐχὰς ὁ Κάμιλλος εἰς τὴν Φαλίσκων ἐνέβαλε, καὶ μάχῃ μεγάλῃ τούτους τε καὶ Καπηνάτας προσβοηθήσαντας αὐτοῖς ἐνίκησεν.''. None | 5.1. In the tenth year of the war, 396 B.C. the Senate abolished the other magistracies and appointed Camillus dictator. After choosing Cornelius Scipio as his master of horse, in the first place he made solemn vows to the gods that, in case the war had a glorious ending, he would celebrate the great games in their honour, and dedicate a temple to a goddess whom the Romans call Mater Matuta. 5.2. From the sacred rites used in the worship of this goddess, she might be held to be almost identical with Leucothea. The women bring a serving-maid into the sanctuary and beat her with rods, then drive her forth again; they embrace their nephews and nieces in preference to their own children; and their conduct at the sacrifice resembles that of the nurses of Dionysus, or that of Ino under the afflictions put upon her by her husband’s concubine. After his vows, Camillus invaded the country of the Faliscans and conquered them in a great battle, together with the Capenates who came up to their aid.''. None |
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116. Plutarch, Crassus, 33.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Artists of Dionysus/Dionysiac Guilds (Dionysiakoi Technitai) • autocrats/autocracy see also Dionysus, monarchy, satyrplay, tragedy, tyrants\n, theatrical self-presentation by • autocrats/autocracy see also Dionysus, monarchy, satyrplay, tragedy, tyrants\n, writing/performing poetry
Found in books: Csapo (2022) 28; Liapis and Petrides (2019) 178
33.2. ἦν γὰρ οὔτε φωνῆς οὔτε γραμμάτων Ὑρώδης Ἑλληνικῶν ἄπειρος, ὁ δʼ Ἀρταοθάσδης καὶ τραγῳδίας ἐποίει καὶ λόγους ἔγραφε καὶ ἱστορίας, ὧν ἔνιαι διασῴζονται, τῆς δὲ κεφαλῆς τοῦ Κράσσου κομισθείσης ἐπὶ θύρας ἀπηρμέναι μὲν ἦσαν αἱ τράπεζαι, τραγῳδιῶν δὲ ὑποκριτὴς Ἰάσων ὄνομα Τραλλιανὸς ᾖδεν Εὐριπίδου Βακχῶν τὰ περὶ τὴν Ἀγαύην. εὐδοκιμοῦντος δʼ αὐτοῦ Σιλλάκης ἐπιστὰς τῷ ἀνδρῶνι καὶ προσκυνήσας προὔβαλεν εἰς μέσον τοῦ Κράσσου τὴν κεφαλήν.''. None | 33.2. ''. None |
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117. Plutarch, On The Obsolescence of Oracles, None (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Dionysos • Dionysos, Dionysos omestes • Dionysos, Gift • Dionysos, awakening • Dionysos, death • Dionysos,rebirth • Dionysus • awakening, Dionysos • death associated with Dionysos and Dionysian cult or myth • death of Dionysus
Found in books: Bernabe et al (2013) 106, 179; Álvarez (2019) 136
| 417c. in which it is possible to gain the clearest reflections and adumbrations of the truth about the demigods, 'let my lips be piously sealed,' as Herodotus says; but as for festivals and sacrifices, which may be compared with ill-omened and gloomy days, in which occur the eating of raw flesh, rending of victims, fasting, and beating of breasts, and again in many places scurrilous language at the shrines, and Frenzy and shouting of throngs in excitement With tumultuous tossing of heads in the air, Ishould say that these acts are not performed for any god, but are soothing and appeasing rites for the averting of evil spirits. Nor is it credible that the gods demanded or welcomed the human sacrifices of ancient days,"". None |
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118. Plutarch, On Isis And Osiris, None (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Dionysos • Dionysos (Bacchus, god) • Dionysos, Dionysos Epaphios/Epaphian • Dionysos, Dionysos Liknites • Dionysos, arrival • Dionysos, awakening • Dionysos, epiphany • Dionysos, tomb • Dionysos,rebirth • Dionysus • Dionysus, and Osiris • Dionysus, heart of • Osiris, and Dionysus • Zeus, gestates Dionysus in his thigh • awakening, Dionysos • death associated with Dionysos and Dionysian cult or myth • death of Dionysus • rituals, Bacchic
Found in books: Bernabe et al (2013) 64, 110, 111, 291, 421, 426, 467; Eidinow and Kindt (2015) 420; Graf and Johnston (2007) 199; Griffiths (1975) 211, 331; Petrovic and Petrovic (2016) 235; Álvarez (2019) 136
| 35. That Osiris is identical with Dionysus who could more fittingly know than yourself, Clea ? For you are ii t the head of the inspired maidens of Delphi, and have been consecrated by your father and mother in the holy rites of Osiris. If, however, for the benefit of others it is needful to adduce proofs of this identity, let us leave undisturbed what may not be told, but the public ceremonies which the priests perform in the burial of the Apis, when they convey his body on an improvised bier, do not in any way come short of a Bacchic procession; for they fasten skins of fawns about themselves, and carry Bacchic wands and indulge in shoutings and movements exactly as do those who are under the spell of the Dionysiac ecstasies. Cf. Diodorus, i. 11. For the same reason many of the Greeks make statues of Dionysus in the form of a bull A partial list in Roscher, Lexikon d. gr. u. röm. Mythologie, i. 1149. ; and the women of Elis invoke him, praying that the god may come with the hoof of a bull Cf. Moralia, 299 a, where the invocation is given at greater length; also Edmonds, Lyra Graeca, iii. p. 510 (L.C.L.). ; and the epithet applied to Dionysus among the Argives is Son of the Bull. They call him up out of the water by the sound of trumpets, Cf. Moralia, 671 e. at the same time casting into the depths a lamb as an offering to the Keeper of the Gate. The trumpets they conceal in Bacchic wands, as Socrates Müller, Frag. Hist. Graec. iv. p. 498, Socrates, no. 5. has stated in his treatise on The Holy Ones. Furthermore, the tales regarding the Titans and the rites celebrated by night agree with the accounts of the dismemberment of Osiris and his revivification and regenesis. Similar agreement is found too in the tales about their sepulchres. The Egyptians, as has already been stated, 358 a and 359 a, supra . point out tombs of Osiris in many places, and the people of Delphi believe that the remains of Dionysus rest with them close beside the oracle; and the Holy Ones offer a secret sacrifice in the shrine of Apollo whenever the devotees of Dionysus That is, the inspired maidens, mentioned at the beginning of the chapter. wake the God of the Mystic Basket. Callimachus, Hymn to Demeter (vi.), 127; Anth. Pal. vi. 165; Virgil, Georg. i. 166. To show that the Greeks regard Dionysus as the lord and master not only of wine, but of the nature of every sort of moisture, it is enough that Pindar Frag. 153 (Christ). Plutarch quotes the line also in Moralia, 745 a and 757 f. be our witness, when he says May gladsome Dionysus swell the fruit upon the trees, The hallowed splendour of harvest-time. For this reason all who reverence Osiris are prohibited from destroying a cultivated tree or blocking up a spring of water.' 360e. whom Plato and Pythagoras and Xenocrates and Chrysippus, following the lead of early writers on sacred subjects, allege to have been stronger than men and, in their might, greatly surpassing our nature, yet not possessing the divine quality unmixed and uncontaminated, but with a share also in the nature of the soul and in the perceptive faculties of the body, and with a susceptibility to pleasure and pain and to whatsoever other experience is incident to these mutations, and is the source of much disquiet in some and of less in others. For in demigods, as in men, there are divers degrees of virtue and vice. 378c. And Harpocrates is not to be regarded as an imperfect and an infant god, nor some deity or other that protects legumes, but as the representative and corrector of unseasoned, imperfect, and inarticulate reasoning about the gods among mankind. For this reason he keeps his finger on his lips in token of restrained speech or silence. In the month of Mesorê they bring to him an offering of legumes and say, "The tongue is luck, the tongue is god." of the plants in Egypt they say that the persea is especially consecrated to the goddess because its fruit resembles a heart and its leaf a tongue. The fact is that nothing of man\'s usual possessions is more divine than reasoning, especially reasoning about the gods; and nothing has a greater influence toward happiness. '. None |
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119. Plutarch, Demetrius, 12.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Dionysos • Dionysos/Dionysus • Dionysus • Dionysus cult • Dionysus, festivals • Nero, new Dionysus, Antony as
Found in books: Ayres and Ward (2021) 110; Beneker et al. (2022) 72; Brodd and Reed (2011) 88; Cosgrove (2022) 240; Henderson (2020) 274; Papadodima (2022) 62
12.1. ἦν δὲ ἄρα καὶ πυρὸς ἕτερα θερμότερα κατὰ τὸν Ἀριστοφάνη. γράφει γάρ τις ἄλλος ὑπερβαλλόμενος ἀνελευθερίᾳ τὸν Στρατοκλέα, δέχεσθαι Δημήτριον, ὁσάκις ἂν ἀφίκηται, τοῖς Δήμητρος καὶ Διονύσου ξενισμοῖς, τῷ δʼ ὑπερβαλλομένῳ λαμπρότητι καὶ πολυτελείᾳ τὴν ὑποδοχὴν ἀργύριον εἰς ἀνάθημα δημοσίᾳ δίδοσθαι.' '. None | 12.1. ' '. None |
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120. Plutarch, Themistocles, 13.3 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Dionysos • Dionysos, Dionysos Aisymnetes • Dionysos, Dionysos Anthios • Dionysos, Dionysos Bacchios • Dionysos, Dionysos Bromios • Dionysos, Dionysos Dithyrambos • Dionysos, Dionysos Euios • Dionysos, Dionysos Liberator • Dionysos, Dionysos Liknites • Dionysos, Dionysos Lyaios • Dionysos, Dionysos Lyseus • Dionysos, Dionysos Lysios • Dionysos, Dionysos Nyktelios • Dionysos, Dionysos Thriambos • Dionysos, Dionysos as vegetation god • Dionysos, Dionysos choragos/choreutas/philochoreutas • Dionysos, Dionysos eriboas • Dionysos, Dionysos eribremetas • Dionysos, Dionysos eribromos • Dionysos, Dionysos omadios • Dionysos, Dionysos omestes • Dionysus • Dionysus, Omestes
Found in books: Bernabe et al (2013) 47, 404; Mikalson (2003) 78; de Jáuregui (2010) 163
| 1. Thus Probably Plutarch began with his favourite tale of Themistocles’ remark (dealing with the festival day and the day after) to the generals who came after him; cf. 270 c, supra, and the note. rightly spoke the great Themistocles to the generals who succeeded him, for whom he had opened a way for their subsequent exploits by driving out the barbarian host and making Greece free. And rightly will it be spoken also to those who pride themselves on their writings; for if you take away the men of action, you will have no men of letters. Take away Pericles’ statesmanship, and Phormio’s trophies for his naval victories at Rhium, and Nicias’s valiant deeds at Cythera and Megara and Corinth, Demosthenes’ Pylos, and Cleon’s four hundred captives, Tolmides’ circumnavigation of the Peloponnesus, and Myronides’ Cf. Thucydides, i. 108; iv. 95. victory over the Boeotians at Oenophyta-take these away and Thucydides is stricken from your list of writers. Take away Alcibiades ’ spirited exploits in the Hellespontine region, and those of Thrasyllus by Lesbos, and the overthrow by Theramenes of the oligarchy, Thrasybulus and Archinus and the uprising of the Seventy Cf. Xenophon, Hellenica, ii. 4. 2. from Phyle against the Spartan hegemony, and Conon’s restoration of Athens to her power on the sea - take these away and Cratippus An historian who continued Thucydides, claiming to be his contemporary (see E. Schwartz, Hermes, xliv. 496). is no more. Xenophon, to be sure, became his own history by writing of his generalship and his successes and recording that it was Themistogenes Cf. Xenophon, Hellenica, iii. 1. 2; M. MacLaren, Trans. Amer. Phil. Assoc. lxv. (1934) pp. 240-247. the Syracusan who had compiled an account of them, his purpose being to win greater credence for his narrative by referring to himself in the third person, thus favouring another with the glory of the authorship. But all the other historians, men like Cleitodemus, Diyllus, Cf. Moralia, 862 b; Müller, Frag. Hist. Graec. ii. 360-361. Philochorus, Phylarchus, have been for the exploits of others what actors are for plays, exhibiting the deeds of the generals and kings, and merging themselves with their characters as tradition records them, in order that they might share in a certain effulgence, so to speak, and splendour. For there is reflected from the men of action upon the men of letters an image of another’s glory, which shines again there, since the deed is seen, as in a mirror, through the agency of their words.' '. None |
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121. Quintilian, Institutes of Oratory, 3.7.7-3.7.9, 11.3.71 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Bacchus • Dionysos • Dionysos, and Kybele • Dionysus • Kybebe/le, and Dionysos
Found in books: Bernabe et al (2013) 193; Bremmer (2008) 296; Michalopoulos et al. (2021) 218; Trapp et al (2016) 69
| 3.7.7. \xa0In praising the gods our first step will be to express our veneration of the majesty of their nature in general terms: next we shall proceed to praise the special power of the individual god and the discoveries whereby he has benefited the human race.' "3.7.8. \xa0For example, in the case of Jupiter, we shall extol his power as manifested in the goverce of all things, with Mars we shall praise his power in war, with Neptune his power over the sea; as regards inventions we shall celebrate Minerva's discovery of the arts, Mercury's discovery of letters, Apollo's of medicine, Ceres' of the fruits of the earth, Bacchus' of wine. Next we must record their exploits as handed down from antiquity. Even gods may derive honour from their descent, as for instance is the case with the sons of Jupiter, or from their antiquity, as in the case of the children of Chaos, or from their offspring, as in the case of Latona, the mother of Apollo and Diana." '3.7.9. \xa0Some again may be praised because they were born immortal, others because they won immortality by their valour, a theme which the piety of our sovereign has made the glory even of these present times.
11.3.71. \xa0The methods by which the head may express our meaning are manifold. For in addition to those movements which indicate consent, refusal and affirmation, there are those expressive of modesty, hesitation, wonder or indignation, which are well known and common to all. But to confine the gesture to the movement of the head alone is regarded as a fault by those who teach acting as well as by professors of rhetoric. Even the frequent nodding of the head is not free from fault, while to toss or roll it till our hair flies free is suggestive of a fanatic.''. None |
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122. Tacitus, Annals, 11.31, 15.39 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Dionysos, and Kybele • Dionysos, realm • Dionysus (Bacchus) • Kybebe/le, and Dionysos • women as worshippers of Bacchus
Found in books: Belayche and Massa (2021) 64; Bernabe et al (2013) 550; Bremmer (2008) 296; Gorain (2019) 50
11.31. Tum potissimum quemque amicorum vocat, primumque rei frumentariae praefectum Turranium, post Lusium Getam praetorianis impositum percontatur. quis fatentibus certatim ceteri circumstrepunt, iret in castra, firmaret praetorias cohortis, securitati ante quam vindictae consuleret. satis constat eo pavore offusum Claudium ut identidem interrogaret an ipse imperii potens, an Silius privatus esset. at Messalina non alias solutior luxu, adulto autumno simulacrum vindemiae per domum celebrabat. urgeri prela, fluere lacus; et feminae pellibus accinctae adsultabant ut sacrificantes vel insanientes Bacchae; ipsa crine fluxo thyrsum quatiens, iuxtaque Silius hedera vinctus, gerere cothurnos, iacere caput, strepente circum procaci choro. ferunt Vettium Valentem lascivia in praealtam arborem conisum, interrogantibus quid aspiceret, respondisse tempestatem ab Ostia atrocem, sive coeperat ea species, seu forte lapsa vox in praesagium vertit.
15.39. Eo in tempore Nero Antii agens non ante in urbem regressus est quam domui eius, qua Palatium et Maecenatis hortos continuaverat, ignis propinquaret. neque tamen sisti potuit quin et Palatium et domus et cuncta circum haurirentur. sed solacium populo exturbato ac profugo campum Martis ac monumenta Agrippae, hortos quin etiam suos patefecit et subitaria aedificia extruxit quae multitudinem inopem acciperent; subvectaque utensilia ab Ostia et propinquis municipiis pretiumque frumenti minutum usque ad ternos nummos. quae quamquam popularia in inritum cadebant, quia pervaserat rumor ipso tempore flagrantis urbis inisse eum domesticam scaenam et cecinisse Troianum excidium, praesentia mala vetustis cladibus adsimulantem.''. None | 11.31. \xa0The Caesar now summoned his principal friends; and, in the first place, examined Turranius, head of the corn-department; then the praetorian commander Lusius Geta. They admitted the truth; and from the rest of the circle came a din of voices:â\x80\x94 "He must visit the camp, assure the fidelity of the guards, consult his security before his vengeance." Claudius, the fact is certain, was so bewildered by his terror that he inquired intermittently if he was himself emperor â\x80\x94 if Silius was a private citizen. But Messalina had never given voluptuousness a freer rein. Autumn was at the full, and she was celebrating a mimic vintage through the grounds of the house. Presses were being trodden, vats flowed; while, beside them, skin-girt women were bounding like Bacchanals excited by sacrifice or delirium. She herself was there with dishevelled tresses and waving thyrsus; at her side, Silius with an ivy crown, wearing the buskins and tossing his head, while around him rose the din of a wanton chorus. The tale runs that Vettius Valens, in some freak of humour, clambered into a tall tree, and to the question, "What did he spy?" answered: "A\xa0frightful storm over Ostia" â\x80\x94 whether something of the kind was actually taking shape, or a chance-dropped word developed into a prophecy. <
15.39. \xa0Nero, who at the time was staying in Antium, did not return to the capital until the fire was nearing the house by which he had connected the Palatine with the Gardens of Maecenas. It proved impossible, however, to stop it from engulfing both the Palatine and the house and all their surroundings. Still, as a relief to the homeless and fugitive populace, he opened the Campus Martius, the buildings of Agrippa, even his own Gardens, and threw up a\xa0number of extemporized shelters to accommodate the helpless multitude. The necessities of life were brought up from Ostia and the neighbouring municipalities, and the price of grain was lowered to three sesterces. Yet his measures, popular as their character might be, failed of their effect; for the report had spread that, at the very moment when Rome was aflame, he had mounted his private stage, and typifying the ills of the present by the calamities of the past, had sung the destruction of Troy. <''. None |
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123. Tacitus, Histories, 5.5, 5.5.5 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Dionysos • Dionysos (Dionysus), Dionysiac • Dionysus • Dionysus, Dionysiac Cult
Found in books: Beneker et al. (2022) 286; Bernabe et al (2013) 466; Faßbeck and Killebrew (2016) 176; Novenson (2020) 45; Schwartz (2008) 378; de Jáuregui (2010) 114
| 5.5.5. \xa0Whatever their origin, these rites are maintained by their antiquity: the other customs of the Jews are base and abominable, and owe their persistence to their depravity. For the worst rascals among other peoples, renouncing their ancestral religions, always kept sending tribute and contributions to Jerusalem, thereby increasing the wealth of the Jews; again, the Jews are extremely loyal toward one another, and always ready to show compassion, but toward every other people they feel only hate and enmity. They sit apart at meals, and they sleep apart, and although as a race, they are prone to lust, they abstain from intercourse with foreign women; yet among themselves nothing is unlawful. They adopted circumcision to distinguish themselves from other peoples by this difference. Those who are converted to their ways follow the same practice, and the earliest lesson they receive is to despise the gods, to disown their country, and to regard their parents, children, and brothers as of little account. However, they take thought to increase their numbers; for they regard it as a crime to kill any late-born child, and they believe that the souls of those who are killed in battle or by the executioner are immortal: hence comes their passion for begetting children, and their scorn of death. They bury the body rather than burn it, thus following the Egyptians' custom; they likewise bestow the same care on the dead, and hold the same belief about the world below; but their ideas of heavenly things are quite the opposite. The Egyptians worship many animals and monstrous images; the Jews conceive of one god only, and that with the mind alone: they regard as impious those who make from perishable materials representations of gods in man's image; that supreme and eternal being is to them incapable of representation and without end. Therefore they set up no statues in their cities, still less in their temples; this flattery is not paid their kings, nor this honour given to the Caesars. But since their priests used to chant to the accompaniment of pipes and cymbals and to wear garlands of ivy, and because a golden vine was found in their temple, some have thought that they were devotees of Father Liber, the conqueror of the East, in spite of the incongruity of their customs. For Liber established festive rites of a joyous nature, while the ways of the Jews are preposterous and mean."
5.5. \xa0Whatever their origin, these rites are maintained by their antiquity: the other customs of the Jews are base and abominable, and owe their persistence to their depravity. For the worst rascals among other peoples, renouncing their ancestral religions, always kept sending tribute and contributions to Jerusalem, thereby increasing the wealth of the Jews; again, the Jews are extremely loyal toward one another, and always ready to show compassion, but toward every other people they feel only hate and enmity. They sit apart at meals, and they sleep apart, and although as a race, they are prone to lust, they abstain from intercourse with foreign women; yet among themselves nothing is unlawful. They adopted circumcision to distinguish themselves from other peoples by this difference. Those who are converted to their ways follow the same practice, and the earliest lesson they receive is to despise the gods, to disown their country, and to regard their parents, children, and brothers as of little account. However, they take thought to increase their numbers; for they regard it as a crime to kill any late-born child, and they believe that the souls of those who are killed in battle or by the executioner are immortal: hence comes their passion for begetting children, and their scorn of death. They bury the body rather than burn it, thus following the Egyptians' custom; they likewise bestow the same care on the dead, and hold the same belief about the world below; but their ideas of heavenly things are quite the opposite. The Egyptians worship many animals and monstrous images; the Jews conceive of one god only, and that with the mind alone: they regard as impious those who make from perishable materials representations of gods in man's image; that supreme and eternal being is to them incapable of representation and without end. Therefore they set up no statues in their cities, still less in their temples; this flattery is not paid their kings, nor this honour given to the Caesars. But since their priests used to chant to the accompaniment of pipes and cymbals and to wear garlands of ivy, and because a golden vine was found in their temple, some have thought that they were devotees of Father Liber, the conqueror of the East, in spite of the incongruity of their customs. For Liber established festive rites of a joyous nature, while the ways of the Jews are preposterous and mean." "". None |
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124. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Bacchus • Bacchus, Bacchius • Dionysos, chariot • chariot, Dionysos
Found in books: Bernabe et al (2013) 530; Meister (2019) 29
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125. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Bacchus (Dionysus) • Bacchus, Bacchius • Dionysos, chariot • chariot, Dionysos
Found in books: Bernabe et al (2013) 529, 531; Radicke (2022) 462
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126. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Bacchus
Found in books: Augoustakis (2014) 279; Verhagen (2022) 279
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127. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Bacchus • Bacchus, Bacchius • Dionysos, chariot • chariot, Dionysos
Found in books: Augoustakis (2014) 261, 263, 264, 279, 299, 301, 319; Bernabe et al (2013) 529, 530, 531, 535; Verhagen (2022) 261, 263, 264, 279, 299, 301, 319
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128. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Bacchic rites, in Statius Achilleid • Bacchic rites, military imagery and • Bacchic rites, negation of marriage and domesticity in • Bacchic rites, sexuality and maenadism • Bacchus • Bacchus/Dionysus • weddings and marriage, Bacchic negation of marriage and domesticity • young womens rituals, in Statius Achilleid, Bacchic rites
Found in books: Augoustakis (2014) 244, 301; Panoussi(2019) 212, 213, 214; Verhagen (2022) 244, 301
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129. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Bacchus • Dionysus, and Antony • technitai (Artists of Dionysus)
Found in books: Augoustakis (2014) 24, 25, 261, 263, 301, 348; Csapo (2022) 118; Verhagen (2022) 24, 25, 261, 263, 301, 348
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130. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Bacchic rites, Dido in Vergils Aeneid as Bacchant • Bacchic rites, conflation with wedding and burial rites • Bacchic rites, in Statius Thebaid • Bacchic rites, in Vergils Aeneid • Bacchic rites, negation of marriage and domesticity in • Bacchus • Bacchus, Bacchius • Bacchus/Dionysus • Dionysos • Dionysos, chariot • Dionysos, nurse of • Hypsipyle, Bacchus appearing to (in Statius) • Hypsipyle, hiding of Thoas in Bacchic temple (in Valerius) • Vergil, Aeneid, Bacchic rites in • burials and mourning, Bacchic rites conflated with • chariot, Dionysos • divine epiphany, Bacchus appearing to Hypsipyle, in Statius Thebaid • male offspring, Bacchic killing of • mysteries, mystery cults, Bacchic, Dionysiac • war dead, burial of, Bacchic rites in • weddings and marriage, Bacchic negation of marriage and domesticity
Found in books: Augoustakis (2014) 23, 24, 25, 130, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 263, 348; Bernabe et al (2013) 8, 530, 531; Panoussi(2019) 104, 107, 108, 109, 147, 148, 159, 160, 161, 162, 163, 164, 166, 253; Verhagen (2022) 23, 24, 25, 130, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 263, 348
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131. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Dionysos, realm • Dionysus (Bacchus)
Found in books: Belayche and Massa (2021) 64; Bernabe et al (2013) 550
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132. None, None, nan (1st cent. CE - missingth cent. CE)
Tagged with subjects: • Dionysos • Dionysos, Dionysos Bacchios • Dionysos, Dionysos Bromios • Dionysos, Dionysos Dithyrambos • Dionysos, Dionysos Euios • Dionysos, Dionysos Liberator • Dionysos, Dionysos Liknites • Dionysos, Dionysos Lyaios • Dionysos, Dionysos Lyseus • Dionysos, Dionysos Lysios • Dionysos, Dionysos Nyktelios • Dionysos, Dionysos Thriambos • Dionysos, Dionysos choragos/choreutas/philochoreutas • Dionysos, Dionysos eriboas • Dionysos, Dionysos eribremetas • Dionysos, Dionysos eribromos • Dionysos, Dionysos omadios • Dionysos, Dionysos omestes • Dionysos/Dionysus
Found in books: Bernabe et al (2013) 47; Papadodima (2022) 77
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133. None, None, nan (1st cent. CE - missingth cent. CE)
Tagged with subjects: • Dionysus
Found in books: Bar Kochba (1997) 202; Baumann and Liotsakis (2022) 207; Bosak-Schroeder (2020) 124
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134. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Bacchus • gods, Dionysus
Found in books: Shannon-Henderson (2019) 242; Thonemann (2020) 98
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135. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Bacchus, Bacchius • Dionysos • Dionysos, Dionysos Baccheios • Dionysos, Dionysos Baccheus • Dionysos, Dionysos Bacchios • Dionysos, Dionysos Bacchos • Dionysos, Dionysos Bassareus/Bassaros • Dionysos, Dionysos Bromios • Dionysos, Dionysos Dithyrambos • Dionysos, Dionysos Epaphios/Epaphian • Dionysos, Dionysos Euios • Dionysos, Dionysos Liberator • Dionysos, Dionysos Liknites • Dionysos, Dionysos Lyaios • Dionysos, Dionysos Lyseus • Dionysos, Dionysos Lysios • Dionysos, Dionysos Nyktelios • Dionysos, Dionysos Thriambos • Dionysos, Dionysos choragos/choreutas/philochoreutas • Dionysos, Dionysos eriboas • Dionysos, Dionysos eribremetas • Dionysos, Dionysos eribromos • Dionysos, Dionysos omadios • Dionysos, Dionysos omestes • Dionysos, Gift • Dionysos, death • Dionysos, nurse of • Dionysos,punishment • Dionysos,rebirth • Dionysus, Zagreus • Dionysus, dismemberment • Dionysus,birth
Found in books: Bernabe et al (2013) 46, 47, 50, 420; de Jáuregui et al. (2011) 63, 64
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136. None, None, nan (1st cent. CE - missingth cent. CE)
Tagged with subjects: • Bacchus
Found in books: Augoustakis (2014) 309, 319; Verhagen (2022) 309, 319
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137. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Dionysos (Dionysus), Dionysiac • Dionysus
Found in books: Faßbeck and Killebrew (2016) 176; Novenson (2020) 44
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138. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Bacchus • Bacchus, Bacchius • Dionysos, chariot • chariot, Dionysos
Found in books: Augoustakis (2014) 261, 263; Bernabe et al (2013) 529; Verhagen (2022) 261, 263
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139. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Dionysus
Found in books: Miller and Clay (2019) 151; Rutledge (2012) 224
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140. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Dionysos • Dionysos, Dionysos-Bakchos • Orphic, see Bacchic, initiation, mystery cults, rites
Found in books: Bortolani et al (2019) 49; de Jáuregui et al. (2011) 275
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141. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Dionysos • Dionysos, Dionysos Epaphios/Epaphian • Dionysos, Dionysos Liknites • Dionysos, Dionysos Nyktelios • Dionysos, arrival • Dionysos, awakening • Dionysos, epiphany • Dionysos, tomb • Dionysos,rebirth • Dionysus • awakening, Dionysos • mysteries, mystery cults, Bacchic, Dionysiac
Found in books: Bernabe et al (2013) 111, 291, 427; Frede and Laks (2001) 228
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142. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Bacchus • Theater of Dionysos • Theatre of Dionysus • Theatre of Dionysus (Athens) • Theatre of Dionysus in Athens • Tragedians, statues of the three great tragedians in Theatre of Dionysus
Found in books: Augoustakis (2014) 309; Gygax and Zuiderhoek (2021) 80; Henderson (2020) 76; Liapis and Petrides (2019) 328; Verhagen (2022) 309; Zanker (1996) 43
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143. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Dionysos • Dionysos, Dionysos Agrionios • Dionysos, Dionysos Agrios • Dionysos, Dionysos Bromios • Dionysos, Dionysos Epaphios/Epaphian • Dionysos, Dionysos Melpomenos • Dionysos, Dionysos Xenos • Dionysos, arrival • Dionysos, epiphany • Dionysos, nurse of • Dionysus • Dionysus, Dionysiac Cult
Found in books: Bernabe et al (2013) 13, 14, 85, 286, 312, 428; Joosse (2021) 187; Naiden (2013) 44; Novenson (2020) 44; Schwartz (2008) 378
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144. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Ariadne, and Dionysos • Artemis, Dionysus and • Athens, and Dionysos • Dionysos • Dionysos, Dionysos Kresios • Dionysos, Dionysos as vegetation god • Dionysos, Eleuthereus • Dionysos, Melpomenos • Dionysos, and Ariadne • Dionysos, and heroines • Dionysos, and immortality • Dionysos, awakening • Dionysos, death • Dionysus • Dionysus, Artemis and • death associated with Dionysos and Dionysian cult or myth • heroines, and Dionysos • immortality, and Dionysos • marriage, of Dionysos and Ariadne
Found in books: Bernabe et al (2013) 17, 268; Bierl (2017) 210; Humphreys (2018) 659; Lyons (1997) 125, 126; Simon (2021) 184; Stephens and Winkler (1995) 429
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145. Apuleius, The Golden Ass, 11.5, 11.11 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Dionysus • Dionysus (Bacchus) • Dionysus, Dionysus Eleutherios • Orphic, see Bacchic, initiation, mystery cults, rites
Found in books: Belayche and Massa (2021) 156; Price Finkelberg and Shahar (2021) 159; Steiner (2001) 107; de Jáuregui et al. (2011) 37
| 11.5. “Behold, Lucius, I have come! Your weeping and prayers have moved me to succor you. I am she who is the natural mother of all things, mistress and governess of all the elements, the initial progeny of worlds, chief of powers divine, queen of heaven! I am the principal of the celestial gods, the light of the goddesses. At my will the planets of the heavens, the wholesome winds of the seas, and the silences of hell are disposed. My name and my divinity is adored throughout all the world in diverse manners. I am worshipped by various customs and by many names. The Phrygians call me the mother of the gods. The Athenians, Minerva. The Cyprians, Venus. The Cretans, Diana. The Sicilians, Proserpina. The Eleusians, Ceres. Some call me Juno, other Bellona, and yet others Hecate. And principally the Aethiopians who dwell in the Orient, and the Aegyptians who are excellent in all kind of ancient doctrine and by their proper ceremonies are accustomed to worship me, call me Queen Isis. Behold, I have come to take pity of your fortune and tribulation. Behold, I am present to favor and aid you. Leave off your weeping and lamentation, put away all your sorrow. For behold, the day which is ordained by my providence is at hand. Therefore be ready to attend to my command. This day which shall come after this night is dedicated to my service by an eternal religion. My priests and ministers are accustomed, after the tempests of the sea have ceased, to offer in my name a new ship as a first fruit of my navigation. I command you not to profane or despise the sacrifice in any way.
11.11. By and by, after the goddess, there followed gods on foot. There was Anubis, the messenger of the gods infernal and celestial, with his face sometimes black, sometimes faire, lifting up the head of a dog and bearing in his left hand his verge, and in his right hand the branches of a palm tree. After whom followed a cow with an upright gait, representing the figure of the great goddess. He who guided her marched on with much gravity. Another carried the secrets of their religion closed in a coffer. There was one who bore on his stomach a figure of his god, not formed like any beast, bird, savage thing or humane shape, but made by a new invention. This signified that such a religion could not be discovered or revealed to any person. There was a vessel wrought with a round bottom, having on the one side pictures figured in the manner of the Egyptians, and on the other side was an ear on which stood the serpent Aspis, holding out his scaly neck.''. None |
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146. Athenagoras, Apology Or Embassy For The Christians, 18, 20 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Dionysus • Dionysus, Zagreus • Eleusinian, Orpheus, Orphic, Samothracian,Bacchic, Dionysiac
Found in books: de Jáuregui (2010) 155, 167, 169, 276; de Jáuregui et al. (2011) 80, 262
| 18. But, since it is affirmed by some that, although these are only images, yet there exist gods in honour of whom they are made; and that the supplications and sacrifices presented to the images are to be referred to the gods, and are in fact made to the gods; and that there is not any other way of coming to them, for 'Tis hard for man To meet in presence visible a God; and whereas, in proof that such is the fact, they adduce the energies possessed by certain images, let us examine into the power attached to their names. And I would beseech you, greatest of emperors, before I enter on this discussion, to be indulgent to me while I bring forward true considerations; for it is not my design to show the fallacy of idols, but, by disproving the calumnies vented against us, to offer a reason for the course of life we follow. May you, by considering yourselves, be able to discover the heavenly kingdom also! For as all things are subservient to you, father and son, who have received the kingdom from above (for the king's soul is in the hand of God, Proverbs 21:1 says the prophetic Spirit), so to the one God and the Logos proceeding from Him, the Son, apprehended by us as inseparable from Him, all things are in like manner subjected. This then especially I beg you carefully to consider. The gods, as they affirm, were not from the beginning, but every one of them has come into existence just like ourselves. And in this opinion they all agree. Homer speaks of Old Oceanus, The sire of gods, and Tethys; and Orpheus (who, moreover, was the first to invent their names, and recounted their births, and narrated the exploits of each, and is believed by them to treat with greater truth than others of divine things, whom Homer himself follows in most matters, especially in reference to the gods)- he, too, has fixed their first origin to be from water:- Oceanus, the origin of all. For, according to him, water was the beginning of all things, and from water mud was formed, and from both was produced an animal, a dragon with the head of a lion growing to it, and between the two heads there was the face of a god, named Heracles and Kronos. This Heracles generated an egg of enormous size, which, on becoming full, was, by the powerful friction of its generator, burst into two, the part at the top receiving the form of heaven (&
20. If the absurdity of their theology were confined to saying that the gods were created, and owed their constitution to water, since I have demonstrated that nothing is made which is not also liable to dissolution, I might proceed to the remaining charges. But, on the one hand, they have described their bodily forms: speaking of Hercules, for instance, as a god in the shape of a dragon coiled up; of others as hundred-handed; of the daughter of Zeus, whom he begot of his mother Rhea; or of Demeter, as having two eyes in the natural order, and two in her forehead, and the face of an animal on the back part of her neck, and as having also horns, so that Rhea, frightened at her monster of a child, fled from her, and did not give her the breast (&'. None |
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147. Hippolytus, Refutation of All Heresies, 5.8.39, 5.20.4 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Dionysus • Dionysus (Bacchus) • Dionysus, birth of Dionysus • Orphic, see Bacchic, initiation, mystery cults, rites • death of Dionysus
Found in books: Belayche and Massa (2021) 41; de Jáuregui (2010) 145, 160; de Jáuregui et al. (2011) 266; Álvarez (2019) 137
| 5.8.39. Let us, then, in the first place, learn how (the Peratists), deriving this doctrine from astrologers, act despitefully towards Christ, working destruction for those who follow them in an error of this description. For the astrologers, alleging that there is one world, divide it into the twelve fixed portions of the zodiacal signs, and call the world of the fixed zodiacal signs one immoveable world; and the other they affirm to be a world of erratic (signs), both in power, and position, and number, and that it extends as far as the moon. And (they lay down), that (one) world derives from (the other) world a certain power, and mutual participation (in that power), and that the subjacent obtain this participation from the superjacent (portions). In order, however, that what is (here) asserted may be perspicuous, I shall one by one employ those very expressions of the astrologers; (and in doing so) I shall only be reminding my readers of statements previously made in the department of the work where we have explained the entire art of the astrologers. What, then, the opinions are which those (speculators) entertain, are as follow:- (Their doctrine is), that from an emanation of the stars the generations of the subjacent (parts) is consummated. For, as they wistfully gazed upward upon heaven, the Chaldeans asserted that (the seven stars) contain a reason for the efficient causes of the occurrence of all the events that happen unto us, and that the parts of the fixed zodiacal signs co-operate (in this influence). Into twelve (parts they divide the zodiacal circle), and each zodiacal sign into thirty portions, and each portion into sixty diminutive parts; for so they denominate the very smallest parts, and those that are indivisible. And of the zodiacal signs, they term some male, but others feminine; and some with two bodies, but others not so; and some tropical, whereas others firm. The male signs, then, are either feminine, which possess a co-operative nature for the procreation of males, (or are themselves productive of females.) For Aries is a male zodiacal sign, but Taurus female; and the rest (are denominated) according to the same analogy, some male, but others female. And I suppose that the Pythagoreans, being swayed from such (considerations), style the Monad male, and the Duad female; and, again, the Triad male, and analogically the remainder of the even and odd numbers. Some, however, dividing each zodiacal sign into twelve parts, employ almost the same method. For example, in Aries, they style the first of the twelve parts both Aries and a male, but the second both Taurus and a female, and the third both Gemini and a male; and the same plan is pursued in the case of the rest of the parts. And they assert that there are signs with two bodies, viz., Gemini and the signs diametrically opposite, namely Sagittarius, and Virgo, and Pisces, and that the rest have not two bodies. And (they state) that some are likewise tropical, and when the sun stands in these, he causes great turnings of the surrounding (sign). Aries is a sign of this description, and that which is diametrically opposite to it, just as Libra, and Capricorn, and Cancer. For in Aries is the vernal turning, and in Capricorn that of winter, and in Cancer that of summer, and in Libra that of autumn. The details, however, concerning this system we have minutely explained in the book preceding this; and from it any one who wishes instruction (on the point), may learn how it is that the originators of this Peratic heresy, viz., Euphrates the Peratic, and Celbes the Carystian, have, in the transference (into their own system of opinions from these sources), made alterations in name only, while in reality they have put forward similar tenets. (Nay more), they have, with immoderate zeal, themselves devoted (their attention) to the art (of the astrologers). For also the astrologers speak of the limits of the stars, in which they assert that the domit stars have greater influence; as, for instance, on some they act injuriously, while on others they act well. And of these they denominate some malicious, and some beneficent. And (stars) are said to look upon one another, and to harmonize with each other, so that they appear according to (the shape of) a triangle or square. The stars, looking on one another, are figured according to (the shape of ) a triangle, having an intervening distance of the extent of three zodiacal signs; whereas (those that have an interval of) two zodiacal signs are figured according to (the shape of) a square. And (their doctrine is), that as in the same way as in a man, the subjacent parts sympathize with the head, and the head likewise sympathizes with the subjacent parts, so all terrestrial (sympathize) with super-lunar objects. But (the astrologers go further than this ); for there exists (according to them) a certain difference and incompatibility between these, so as that they do not involve one and the same union. This combination and divergence of the stars, which is a Chaldean (tenet), has been arrogated to themselves by those of whom we have previously spoken. Now these, falsifying the name of truth, proclaim as a doctrine of Christ an insurrection of Aeons and revolts of good into (the ranks of) evil powers; and they speak of the confederations of good powers with wicked ones. Denominating them, therefore, Toparchai and Proastioi, and (though thus) framing for themselves very many other names not suggested (to them from other sources), they have yet unskilfully systematized the entire imaginary doctrine of the astrologers concerning the stars. And since they have introduced a supposition pregt with immense error, they shall be refuted through the instrumentality of our admirable arrangement. For I shall set down, in contrast with the previously mentioned Chaldaic art of the astrologers, some of the Peratic treatises, from which, by means of comparison, there will be an opportunity of perceiving how the Peratic doctrines are those confessedly of the astrologers, not of Christ. ' "
5.20.4. Herodotus, then, asserts that Hercules, when driving the oxen of Geryon from Erytheia, came into Scythia, and that, being wearied with travel-ling, he retired into some desert spot and slept for a short time. But while he slumbered his horse disappeared, seated on which he had performed his lengthened journey. On being aroused from repose, he, however, instituted a diligent search through the desert, endeavouring to discover his horse. And though he is unsuccessful in his search after the horse, he yet finds in the desert a certain damsel, half of whose form was that of woman, and proceeded to question her if she had seen the horse anywhere. The girl, however, replies that she had seen (the animal), but that she would not show him unless Hercules previously would come along with her for the purpose of sexual intercourse. Now Herodotus informs us that her upper parts as far as the groin were those of a virgin, but that everything below the body after the groin presented some horrible appearance of a snake. In anxiety, however, for the discovery of his horse, Hercules complies with the monster's request; for he knew her (carnally), and made her pregt. And he foretold, after coition, that she had by him in her womb three children at the same time, who were destined to become illustrious. And he ordered that she, on bringing forth, should impose on the children as soon as born the following names: Agathyrsus, Gelonus, and Scytha. And as the reward of this (favour) receiving his horse from the beast-like damsel, he went on his way, taking with him the cattle also. But after these (details), Herodotus has a protracted account; adieu, however, to it for the present. But what the opinions are of Justinus, who transfers this legend into (his account of) the generation of the universe, we shall explain. "'. None |
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148. Justin, First Apology, 67 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Dionysus, cult of • Dionysus, mysteries of
Found in books: Lampe (2003) 102; McGowan (1999) 151
| 67. And we afterwards continually remind each other of these things. And the wealthy among us help the needy; and we always keep together; and for all things wherewith we are supplied, we bless the Maker of all through His Son Jesus Christ, and through the Holy Ghost. And on the day called Sunday, all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits; then, when the reader has ceased, the president verbally instructs, and exhorts to the imitation of these good things. Then we all rise together and pray, and, as we before said, when our prayer is ended, bread and wine and water are brought, and the president in like manner offers prayers and thanksgivings, according to his ability, and the people assent, saying Amen; and there is a distribution to each, and a participation of that over which thanks have been given, and to those who are absent a portion is sent by the deacons. And they who are well to do, and willing, give what each thinks fit; and what is collected is deposited with the president, who succours the orphans and widows and those who, through sickness or any other cause, are in want, and those who are in bonds and the strangers sojourning among us, and in a word takes care of all who are in need. But Sunday is the day on which we all hold our common assembly, because it is the first day on which God, having wrought a change in the darkness and matter, made the world; and Jesus Christ our Saviour on the same day rose from the dead. For He was crucified on the day before that of Saturn (Saturday); and on the day after that of Saturn, which is the day of the Sun, having appeared to His apostles and disciples, He taught them these things, which we have submitted to you also for your consideration. ''. None |
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149. Justin, Dialogue With Trypho, 69-70 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Dionysus • Dionysus, cult of
Found in books: McGowan (1999) 151; de Jáuregui (2010) 123, 165, 249, 284, 330, 354
| 69. The devil, since he emulates the truth, has invented fables about Bacchus, Hercules, and Æsculapius Justin: Be well assured, then, Trypho, that I am established in the knowledge of and faith in the Scriptures by those counterfeits which he who is called the devil is said to have performed among the Greeks; just as some were wrought by the Magi in Egypt, and others by the false prophets in Elijah's days. For when they tell that Bacchus, son of Jupiter, was begotten by Jupiter's intercourse with Semele, and that he was the discoverer of the vine; and when they relate, that being torn in pieces, and having died, he rose again, and ascended to heaven; and when they introduce wine into his mysteries, do I not perceive that the devil has imitated the prophecy announced by the patriarch Jacob, and recorded by Moses? And when they tell that Hercules was strong, and travelled over all the world, and was begotten by Jove of Alcmene, and ascended to heaven when he died, do I not perceive that the Scripture which speaks of Christ, 'strong as a giant to run his race,' has been in like manner imitated? And when he the devil brings forward Æsculapius as the raiser of the dead and healer of all diseases, may I not say that in this matter likewise he has imitated the prophecies about Christ? But since I have not quoted to you such Scripture as tells that Christ will do these things, I must necessarily remind you of one such: from which you can understand, how that to those destitute of a knowledge of God, I mean the Gentiles, who, 'having eyes, saw not, and having a heart, understood not,' worshipping the images of wood, how even to them Scripture prophesied that they would renounce these vanities, and hope in this Christ. It is thus written: Rejoice, thirsty wilderness: let the wilderness be glad, and blossom as the lily: the deserts of the Jordan shall both blossom and be glad: and the glory of Lebanon was given to it, and the honour of Carmel. And my people shall see the exaltation of the Lord, and the glory of God. Be strong, you careless hands and enfeebled knees. Be comforted, you faint in soul: be strong, fear not. Behold, our God gives, and will give, retributive judgment. He shall come and save us. Then the eyes of the blind shall be opened, and the ears of the deaf shall hear. Then the lame shall leap as an hart, and the tongue of the stammerers shall be distinct: for water has broken forth in the wilderness, and a valley in the thirsty land; and the parched ground shall become pools, and a spring of water shall rise up in the thirsty land. Isaiah 35:1-7 The spring of living water which gushed forth from God in the land destitute of the knowledge of God, namely the land of the Gentiles, was this Christ, who also appeared in your nation, and healed those who were maimed, and deaf, and lame in body from their birth, causing them to leap, to hear, and to see, by His word. And having raised the dead, and causing them to live, by His deeds He compelled the men who lived at that time to recognise Him. But though they saw such works, they asserted it was magical art. For they dared to call Him a magician, and a deceiver of the people. Yet He wrought such works, and persuaded those who were destined to believe in Him; for even if any one be labouring under a defect of body, yet be an observer of the doctrines delivered by Him, He shall raise him up at His second advent perfectly sound, after He has made him immortal, and incorruptible, and free from grief."70. So also the mysteries of Mithras are distorted from the prophecies of Daniel and Isaiah Justin: And when those who record the mysteries of Mithras say that he was begotten of a rock, and call the place where those who believe in him are initiated a cave, do I not perceive here that the utterance of Daniel, that a stone without hands was cut out of a great mountain, has been imitated by them, and that they have attempted likewise to imitate the whole of Isaiah's words? For they contrived that the words of righteousness be quoted also by them. But I must repeat to you the words of Isaiah referred to, in order that from them you may know that these things are so. They are these: 'Hear, you that are far off, what I have done; those that are near shall know my might. The sinners in Zion are removed; trembling shall seize the impious. Who shall announce to you the everlasting place? The man who walks in righteousness, speaks in the right way, hates sin and unrighteousness, and keeps his hands pure from bribes, stops the ears from hearing the unjust judgment of blood closes the eyes from seeing unrighteousness: he shall dwell in the lofty cave of the strong rock. Bread shall be given to him, and his water shall be sure. You shall see the King with glory, and your eyes shall look far off. Your soul shall pursue diligently the fear of the Lord. Where is the scribe? Where are the counsellors? Where is he that numbers those who are nourished — the small and great people? With whom they did not take counsel, nor knew the depth of the voices, so that they heard not. The people who have become depreciated, and there is no understanding in him who hears.' Isaiah 33:13-19 Now it is evident, that in this prophecy allusion is made to the bread which our Christ gave us to eat, in remembrance of His being made flesh for the sake of His believers, for whom also He suffered; and to the cup which He gave us to drink, in remembrance of His own blood, with giving of thanks. And this prophecy proves that we shall behold this very King with glory; and the very terms of the prophecy declare loudly, that the people foreknown to believe in Him were foreknown to pursue diligently the fear of the Lord. Moreover, these Scriptures are equally explicit in saying, that those who are reputed to know the writings of the Scriptures, and who hear the prophecies, have no understanding. And when I hear, Trypho, that Perseus was begotten of a virgin, I understand that the deceiving serpent counterfeited also this." "". None |
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150. Lucian, Conversation With Cronus, 2 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Bacchic • Dionysus • Eleusinian, Orpheus, Orphic, Samothracian,Bacchic, Dionysiac
Found in books: Arthur-Montagne DiGiulio and Kuin (2022) 126; de Jáuregui et al. (2011) 120
| 2. Cro. of course! ultra vires; these are not mine to give. So do not sulk at being refused; ask Zeus for them; he will be in authority again soon enough. Mine is a limited monarchy, you see. To begin with, it only lasts a week; that over, I am a private person, just a man in the street. Secondly, during my week the serious is barred; no business allowed. Drinking and being drunk, noise and games and dice, appointing of kings and feasting of slaves, singing naked, clapping of tremulous hands, an occasional ducking of corked faces in icy water,–such are the functions over which I preside. But the great things, wealth and gold and such, Zeus distributes as he will.''. None |
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151. Pausanias, Description of Greece, 1.2.4-1.2.5, 1.14.1, 1.15.3, 1.18.9, 1.20.3, 1.21.1-1.21.2, 1.25.1, 1.25.7, 1.29.2, 1.29.16, 1.31.4, 1.38.8, 1.43.2, 2.2.6-2.2.7, 2.7.5-2.7.6, 2.17.4-2.17.5, 2.20.4, 2.20.6, 2.22.1, 2.23.7-2.23.8, 2.25.9, 2.30.3, 2.31.2, 2.37.5, 3.13.2, 3.16.11, 3.18.12, 3.20.3, 4.1.7, 4.4.2-4.4.3, 4.31.4, 5.5.10, 5.11.8, 5.14.10, 5.16.5-5.16.7, 6.26.1, 7.18.2-7.18.3, 7.18.9, 7.19.1-7.19.10, 7.22.4, 8.18.7-8.18.8, 8.37.5-8.37.7, 8.39.6, 8.42.4-8.42.5, 8.54.5, 9.12.1, 9.12.3-9.12.4, 9.20.4, 9.27.1-9.27.2, 9.35.5, 10.4.3, 10.6.4, 10.15.3, 10.19.3-10.19.4, 10.31.9, 10.31.11, 10.32.7, 10.33.11, 18.3-18.5 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Aegean islands, Dionysus associated with • Amphikleia, temple of Dionysos, incubation practiced(?) • Amphikleia, temple of Dionysos, use of term adyton • Amyclae, Dionysus Psilax at • Aphrodite, Dionysus and • Apollo, Dionysus and • Argos, Dionysus and • Argos, temple of Cretan Dionysus • Ariadne, and Dionysos • Artemis, Dionysus and • Bacchic rites, conflation with wedding and burial rites • Bacchic rites, processions • Bacchus • Bacchus, Bacchius • Bacchus/Dionysus • Calydon, cults of Artemis and Dionysus at • Chalcidian vases, kylix with Dionysus and Ariadne in chariot (Phineus cup) • Charites (Graces), Dionysus and • Corinth, cults of Artemis and Dionysus at • Crete, Dionysus and • Delphi, Dionysus and • Dionysos • Dionysos (Bacchus, god) • Dionysos (Bacchus, god), worship by women • Dionysos Kadmos • Dionysos Kadmos, mask of • Dionysos Kathegemon, at Pergamon • Dionysos Phallen • Dionysos, Dionysos Aigobolos • Dionysos, Dionysos Aisymnetes • Dionysos, Dionysos Akratophoros • Dionysos, Dionysos Antheus • Dionysos, Dionysos Anthios • Dionysos, Dionysos Aroeus • Dionysos, Dionysos Auxitès • Dionysos, Dionysos Axie taure • Dionysos, Dionysos Baccheios • Dionysos, Dionysos Baccheus • Dionysos, Dionysos Bacchios • Dionysos, Dionysos Bacchos • Dionysos, Dionysos Bassareus/Bassaros • Dionysos, Dionysos Bromios • Dionysos, Dionysos Cadmeios • Dionysos, Dionysos Cadmos • Dionysos, Dionysos Calydonios • Dionysos, Dionysos Dithyrambos • Dionysos, Dionysos Eleuthereus • Dionysos, Dionysos Epaphios/Epaphian • Dionysos, Dionysos Erikryptos/Kryptos • Dionysos, Dionysos Euios • Dionysos, Dionysos Kephalena • Dionysos, Dionysos Kissos • Dionysos, Dionysos Kolonatas • Dionysos, Dionysos Kresios • Dionysos, Dionysos Laphystios • Dionysos, Dionysos Liberator • Dionysos, Dionysos Liknites • Dionysos, Dionysos Limnaios/en Lymnais • Dionysos, Dionysos Lyaios • Dionysos, Dionysos Lyseus • Dionysos, Dionysos Lysios • Dionysos, Dionysos Meilichios • Dionysos, Dionysos Melpomenos • Dionysos, Dionysos Mesateus • Dionysos, Dionysos Musagetes • Dionysos, Dionysos Nyktelios • Dionysos, Dionysos Patroos • Dionysos, Dionysos Polites • Dionysos, Dionysos Sabos • Dionysos, Dionysos Saotes • Dionysos, Dionysos Thriambos • Dionysos, Dionysos Xenos • Dionysos, Dionysos as bull • Dionysos, Dionysos as vegetation god • Dionysos, Dionysos bougenes • Dionysos, Dionysos boukeros • Dionysos, Dionysos boukolos • Dionysos, Dionysos choragos/choreutas/philochoreutas • Dionysos, Dionysos eriboas • Dionysos, Dionysos eribremetas • Dionysos, Dionysos eribromos • Dionysos, Dionysos komastes κωμαστής • Dionysos, Dionysos mystes • Dionysos, Dionysos narthekophoros • Dionysos, Dionysos nyktipolos • Dionysos, Dionysos omadios • Dionysos, Dionysos omestes • Dionysos, Dionysos taurometopos • Dionysos, Dionysos tauropos • Dionysos, Dionysos tauros diotrefes • Dionysos, Dionysos thiasotes • Dionysos, Eleuthereus • Dionysos, Gift • Dionysos, Lysios • Dionysos, Mantis at Amphiclea • Dionysos, Melpomenos • Dionysos, Orphic Dionysos • Dionysos, Patrae • Dionysos, and Ariadne • Dionysos, and Lykourgos • Dionysos, and heroines • Dionysos, and immortality • Dionysos, and mortality • Dionysos, and the Basihnna • Dionysos, andSemele • Dionysos, arrival • Dionysos, as antagonist of heroes • Dionysos, awakening • Dionysos, birth • Dionysos, cult of • Dionysos, death • Dionysos, death of • Dionysos, epiphany • Dionysos, gestation • Dionysos, iconography • Dionysos, integration • Dionysos, nurse of • Dionysos, of Teos • Dionysos, probation • Dionysos, tomb • Dionysos,anodos • Dionysos,pluralized • Dionysos,punishment • Dionysos,rebirth • Dionysos/Dionysus • Dionysus • Dionysus (Bacchus) • Dionysus (Bacchus), Mustes • Dionysus Baccheus • Dionysus Bromios • Dionysus Cadmeios • Dionysus Lysius • Dionysus Psilax • Dionysus Soter Pseudanor, geographical distribution of • Dionysus at Teos • Dionysus, • Dionysus, Aegean islands, associated with • Dionysus, Anthios • Dionysus, Aphrodite and • Dionysus, Apollo and • Dionysus, Artemis and • Dionysus, Charites/Graces and • Dionysus, Dionysus Aisymnetes • Dionysus, Dionysus Phallen • Dionysus, Eleuthereus • Dionysus, Hera and • Dionysus, Zeus and • Dionysus, and Lysander • Dionysus, as vegetation deity • Dionysus, cult and rites • Dionysus, ecstasy/ enthusiasm/madness, association with • Dionysus, festivals associated with • Dionysus, images and iconography • Dionysus, maenads and • Dionysus, origins and development • Dionysus, pillar as cult statue of • Dionysus, sanctuaries and temples • Dionysus, theater, as god of • Dionysus, twin statues, worshipped as • Dionysus, wine, as god of • Dionysus, δίγονος, δισσοτόκος, διμήτωρ, διμήτριος, bimatris • Dionysus,birth • Egypt/Egyptians, Dionysus and • Elis, Hera and Dionysus at • Hera, Dionysus and • Homeric Hymn to Dionysos • Hypsipyle, hiding of Thoas in Bacchic temple (in Valerius) • Keos, Archaic sanctuary of Dionysus at • Leotykhidas, Lerna, Demeter and Dionysos at • Lysander, and Dionysus • Naxos, temple and cult of Dionysus on • Neos Dionysos • Nero, new Dionysus, Antony as • Nilsson, Martin, on Dionysus • Orphic tradition, Bacchic gold tablets • Phineus cup (Chalcidian kylix with Dionysus and Ariadne in chariot) • Proitids, and Dionysos • Rhea, Dionysus and • Semele, and Dionysos • Sparta, cult of Dionysus in • Theater of Dionysos • Theatre of Dionysus • Theatre of Dionysus in Athens • Thebes, cult of Dionysus in • Tragedians, statues of the three great tragedians in Theatre of Dionysus • Zeus, Dionysus and • anodos ἄνοδος,Dionysos • awakening, Dionysos • bacchus, βάκχος • burials and mourning, Bacchic rites conflated with • cult, of Dionysos • death associated with Dionysos and Dionysian cult or myth • death of Dionysus • ecstasy/enthusiasm/madness, association of Dionysus with • enthusiasm/ecstasy/madness, association of Dionysus with • heroines, and Dionysos • immortality, and Dionysos • kathodos κάθοδος Dionysos • lions, Dionysus and • madness/ecstasy/enthusiasm, association of Dionysus with • marriage, of Dionysos and the Basihnna • mortality, and Dionysos • mysteries, mystery cults, Bacchic, Dionysiac • pillars/columns, Dionysus worshipped in form of • sanctuary, of Dionysus • sanctuary, of Dionysus Eleuthereus (Athens) • statuary, Dionysus by Alkamenes • technitai (Artists of Dionysus), at Rome • theater and tragedy, Dionysus as god of • theater of Dionysus • theatre of Dionysus, ancient theatre • vegetation deities, Dionysus as • weddings and marriage, Bacchic rites conflated with • wine, Dionysus as god of
Found in books: Augoustakis (2014) 191; Belayche and Massa (2021) 44, 134; Bernabe et al (2013) 8, 9, 15, 16, 17, 46, 47, 48, 50, 51, 64, 75, 90, 104, 106, 111, 113, 154, 167, 168, 211, 268, 285, 286, 291, 292, 303, 312, 313, 320, 333, 401, 402, 403, 404, 405, 406, 407, 408, 409, 410, 411, 412, 428, 559, 560, 575; Bowie (2021) 689; Bremmer (2008) 91, 145; Breytenbach and Tzavella (2022) 81, 92, 115; Brodd and Reed (2011) 88; Csapo (2022) 119; Dignas (2002) 132; Dignas Parker and Stroumsa (2013) 84; Eidinow and Kindt (2015) 251, 559; Ekroth (2013) 33; Gagné (2020) 179, 186; Gaifman (2012) 65, 73, 74, 233; Gorain (2019) 98; Gygax (2016) 100, 125, 168, 229; Gygax and Zuiderhoek (2021) 80; Hawes (2021) 28, 29, 30, 31; Heller and van Nijf (2017) 351, 352; Henderson (2020) 39, 136, 193; Humphreys (2018) 659; Jim (2022) 129; Jouanna (2018) 659, 691, 692; Kowalzig (2007) 150, 168, 169, 275; Levison (2009) 190; Lipka (2021) 145, 166; Lyons (1997) 80, 88, 108, 116, 118, 120, 121, 126, 127, 128; Mackil and Papazarkadas (2020) 61; Marek (2019) 135; Miller and Clay (2019) 286; Naiden (2013) 41, 44; Panoussi(2019) 153, 251; Papadodima (2022) 64; Pirenne-Delforge and Pironti (2022) 53, 133, 155, 237, 271, 274, 278, 291, 299; Renberg (2017) 16, 303, 304; Simon (2021) 41, 65, 186, 261, 299, 316, 319; Stavrianopoulou (2006) 122; Steiner (2001) 82, 83, 86, 87, 103, 177; Verhagen (2022) 191; Zanker (1996) 43; de Jáuregui (2010) 42, 43, 45, 162, 163, 276, 355; de Jáuregui et al. (2011) 129; Álvarez (2019) 136
1.2.4. ἐσελθόντων δὲ ἐς τὴν πόλιν οἰκοδόμημα ἐς παρασκευήν ἐστι τῶν πομπῶν, ἃς πέμπουσι τὰς μὲν ἀνὰ πᾶν ἔτος, τὰς δὲ καὶ χρόνον διαλείποντες. καὶ πλησίον ναός ἐστι Δήμητρος, ἀγάλματα δὲ αὐτή τε καὶ ἡ παῖς καὶ δᾷδα ἔχων Ἴακχος· γέγραπται δὲ ἐπὶ τῷ τοίχῳ γράμμασιν Ἀττικοῖς ἔργα εἶναι Πραξιτέλους . τοῦ ναοῦ δὲ οὐ πόρρω Ποσειδῶν ἐστιν ἐφʼ ἵππου, δόρυ ἀφιεὶς ἐπὶ γίγαντα Πολυβώτην, ἐς ὃν Κῴοις ὁ μῦθος ὁ περὶ τῆς ἄκρας ἔχει τῆς Χελώνης· τὸ δὲ ἐπίγραμμα τὸ ἐφʼ ἡμῶν τὴν εἰκόνα ἄλλῳ δίδωσι καὶ οὐ Ποσειδῶνι. στοαὶ δέ εἰσιν ἀπὸ τῶν πυλῶν ἐς τὸν Κεραμεικὸν καὶ εἰκόνες πρὸ αὐτῶν χαλκαῖ καὶ γυναικῶν καὶ ἀνδρῶν, ὅσοις τι ὑπῆρχεν ὧν τις λόγος ἐς δόξαν. 1.2.5. ἡ δὲ ἑτέρα τῶν στοῶν ἔχει μὲν ἱερὰ θεῶν, ἔχει δὲ γυμνάσιον Ἑρμοῦ καλούμενον· ἔστι δὲ ἐν αὐτῇ Πουλυτίωνος οἰκία, καθʼ ἣν παρὰ τὴν ἐν Ἐλευσῖνι δρᾶσαι τελετὴν Ἀθηναίων φασὶν οὐ τοὺς ἀφανεστάτους· ἐπʼ ἐμοῦ δὲ ἀνεῖτο Διονύσῳ. Διόνυσον δὲ τοῦτον καλοῦσι Μελπόμενον ἐπὶ λόγῳ τοιῷδε ἐφʼ ὁποίῳ περ Ἀπόλλωνα Μουσηγέτην. ἐνταῦθά ἐστιν Ἀθηνᾶς ἄγαλμα Παιωνίας καὶ Διὸς καὶ Μνημοσύνης καὶ Μουσῶν, Ἀπόλλων τε ἀνάθημα καὶ ἔργον Εὐβουλίδου, καὶ δαίμων τῶν ἀμφὶ Διόνυσον Ἄκρατος· πρόσωπόν ἐστίν οἱ μόνον ἐνῳκοδομημένον τοίχῳ. μετὰ δὲ τὸ τοῦ Διονύσου τέμενός ἐστιν οἴκημα ἀγάλματα ἔχον ἐκ πηλοῦ, βασιλεὺς Ἀθηναίων Ἀμφικτύων ἄλλους τε θεοὺς ἑστιῶν καὶ Διόνυσον. ἐνταῦθα καὶ Πήγασός ἐστιν Ἐλευθερεύς, ὃς Ἀθηναίοις τὸν θεὸν ἐσήγαγε· συνεπελάβετο δέ οἱ τὸ ἐν Δελφοῖς μαντεῖον ἀναμνῆσαν τὴν ἐπὶ Ἰκαρίου ποτὲ ἐπιδημίαν τοῦ θεοῦ.
1.14.1. ἡ μὲν Ἠπειρωτῶν ἀκμὴ κατέστρεψεν ἐς τοῦτο· ἐς δὲ τὸ Ἀθήνῃσιν ἐσελθοῦσιν Ὠιδεῖον ἄλλα τε καὶ Διόνυσος κεῖται θέας ἄξιος. πλησίον δέ ἐστι κρήνη, καλοῦσι δὲ αὐτὴν Ἐννεάκρουνον, οὕτω κοσμηθεῖσαν ὑπὸ Πεισιστράτου· φρέατα μὲν γὰρ καὶ διὰ πάσης τῆς πόλεώς ἐστι, πηγὴ δὲ αὕτη μόνη. ναοὶ δὲ ὑπὲρ τὴν κρήνην ὁ μὲν Δήμητρος πεποίηται καὶ Κόρης, ἐν δὲ τῷ Τριπτολέμου κείμενόν ἐστιν ἄγαλμα· τὰ δὲ ἐς αὐτὸν ὁποῖα λέγεται γράψω, παρεὶς ὁπόσον ἐς Δηιόπην ἔχει τοῦ λόγου.
1.15.3. τελευταῖον δὲ τῆς γραφῆς εἰσιν οἱ μαχεσάμενοι Μαραθῶνι· Βοιωτῶν δὲ οἱ Πλάταιαν ἔχοντες καὶ ὅσον ἦν Ἀττικὸν ἴασιν ἐς χεῖρας τοῖς βαρβάροις. καὶ ταύτῃ μέν ἐστιν ἴσα τὰ παρʼ ἀμφοτέρων ἐς τὸ ἔργον· τὸ δὲ ἔσω τῆς μάχης φεύγοντές εἰσιν οἱ βάρβαροι καὶ ἐς τὸ ἕλος ὠθοῦντες ἀλλήλους, ἔσχαται δὲ τῆς γραφῆς νῆές τε αἱ Φοίνισσαι καὶ τῶν βαρβάρων τοὺς ἐσπίπτοντας ἐς ταύτας φονεύοντες οἱ Ἕλληνες. ἐνταῦθα καὶ Μαραθὼν γεγραμμένος ἐστὶν ἥρως, ἀφʼ οὗ τὸ πεδίον ὠνόμασται, καὶ Θησεὺς ἀνιόντι ἐκ γῆς εἰκασμένος Ἀθηνᾶ τε καὶ Ἡρακλῆς· Μαραθωνίοις γάρ, ὡς αὐτοὶ λέγουσιν, Ἡρακλῆς ἐνομίσθη θεὸς πρώτοις. τῶν μαχομένων δὲ δῆλοι μάλιστά εἰσιν ἐν τῇ γραφῇ Καλλίμαχός τε, ὃς Ἀθηναίοις πολεμαρχεῖν ᾕρητο, καὶ Μιλτιάδης τῶν στρατηγούντων, ἥρως τε Ἔχετλος καλούμενος, οὗ καὶ ὕστερον ποιήσομαι μνήμην.
1.18.9. Ἀδριανὸς δὲ κατεσκευάσατο μὲν καὶ ἄλλα Ἀθηναίοις, ναὸν Ἥρας καὶ Διὸς Πανελληνίου καὶ θεοῖς τοῖς πᾶσιν ἱερὸν κοινόν, τὰ δὲ ἐπιφανέστατα ἑκατόν εἰσι κίονες Φρυγίου λίθου· πεποίηνται δὲ καὶ ταῖς στοαῖς κατὰ τὰ αὐτὰ οἱ τοῖχοι. καὶ οἰκήματα ἐνταῦθά ἐστιν ὀρόφῳ τε ἐπιχρύσῳ καὶ ἀλαβάστρῳ λίθῳ, πρὸς δὲ ἀγάλμασι κεκοσμημένα καὶ γραφαῖς· κατάκειται δὲ ἐς αὐτὰ βιβλία. καὶ γυμνάσιόν ἐστιν ἐπώνυμον Ἀδριανοῦ· κίονες δὲ καὶ ἐνταῦθα ἑκατὸν λιθοτομίας τῆς Λιβύων.
1.20.3. τοῦ Διονύσου δέ ἐστι πρὸς τῷ θεάτρῳ τὸ ἀρχαιότατον ἱερόν· δύο δέ εἰσιν ἐντὸς τοῦ περιβόλου ναοὶ καὶ Διόνυσοι, ὅ τε Ἐλευθερεὺς καὶ ὃν Ἀλκαμένης ἐποίησεν ἐλέφαντος καὶ χρυσοῦ. γραφαὶ δὲ αὐτόθι Διόνυσός ἐστιν ἀνάγων Ἥφαιστον ἐς οὐρανόν· λέγεται δὲ καὶ τάδε ὑπὸ Ἑλλήνων, ὡς Ἥρα ῥίψαι γενόμενον Ἥφαιστον, ὁ δέ οἱ μνησικακῶν πέμψαι δῶρον χρυσοῦν θρόνον ἀφανεῖς δεσμοὺς ἔχοντα, καὶ τὴν μὲν ἐπεί τε ἐκαθέζετο δεδέσθαι, θεῶν δὲ τῶν μὲν ἄλλων οὐδενὶ τὸν Ἥφαιστον ἐθέλειν πείθεσθαι, Διόνυσος δὲ— μάλιστα γὰρ ἐς τοῦτον πιστὰ ἦν Ἡφαίστῳ—μεθύσας αὐτὸν ἐς οὐρανὸν ἤγαγε· ταῦτά τε δὴ γεγραμμένα εἰσὶ καὶ Πενθεὺς καὶ Λυκοῦργος ὧν ἐς Διόνυσον ὕβρισαν διδόντες δίκας, Ἀριάδνη δὲ καθεύδουσα καὶ Θησεὺς ἀναγόμενος καὶ Διόνυσος ἥκων ἐς τῆς Ἀριάδνης τὴν ἁρπαγήν.
1.21.1. εἰσὶ δὲ Ἀθηναίοις εἰκόνες ἐν τῷ θεάτρῳ καὶ τραγῳδίας καὶ κωμῳδίας ποιητῶν, αἱ πολλαὶ τῶν ἀφανεστέρων· ὅτι μὴ γὰρ Μένανδρος, οὐδεὶς ἦν ποιητὴς κωμῳδίας τῶν ἐς δόξαν ἡκόντων. τραγῳδίας δὲ κεῖνται τῶν φανερῶν Εὐριπίδης καὶ Σοφοκλῆς. λέγεται δὲ Σοφοκλέους τελευτήσαντος ἐσβαλεῖν ἐς τὴν Ἀττικὴν Λακεδαιμονίους, καὶ σφῶν τὸν ἡγούμενον ἰδεῖν ἐπιστάντα οἱ Διόνυσον κελεύειν τιμαῖς, ὅσαι καθεστήκασιν ἐπὶ τοῖς τεθνεῶσι, τὴν Σειρῆνα τὴν νέαν τιμᾶν· καί οἱ τὸ ὄναρ ἐς Σοφοκλέα καὶ τὴν Σοφοκλέους ποίησιν ἐφαίνετο ἔχειν, εἰώθασι δὲ καὶ νῦν ἔτι ποιημάτων καὶ λόγων τὸ ἐπαγωγὸν Σειρῆνι εἰκάζειν. 1.21.2. τὴν δὲ εἰκόνα τὴν Αἰσχύλου πολλῷ τε ὕστερον τῆς τελευτῆς δοκῶ ποιηθῆναι καὶ τῆς γραφῆς ἣ τὸ ἔργον ἔχει τὸ Μαραθῶνι. ἔφη δὲ Αἰσχύλος μειράκιον ὢν καθεύδειν ἐν ἀγρῷ φυλάσσων σταφυλάς, καί οἱ Διόνυσον ἐπιστάντα κελεῦσαι τραγῳδίαν ποιεῖν· ὡς δὲ ἦν ἡμέρα— πείθεσθαι γὰρ ἐθέλειν—ῥᾷστα ἤδη πειρώμενος ποιεῖν.
1.25.1. τοιαῦτα μὲν αὐτοῖς συμβαίνοντα εἶδον· ἔστι δὲ ἐν τῇ Ἀθηναίων ἀκροπόλει καὶ Περικλῆς ὁ Ξανθίππου καὶ αὐτὸς Ξάνθιππος, ὃς ἐναυμάχησεν ἐπὶ Μυκάλῃ Μήδοις. ἀλλʼ ὁ μὲν Περικλέους ἀνδριὰς ἑτέρωθι ἀνάκειται, τοῦ δὲ Ξανθίππου πλησίον ἕστηκεν Ἀνακρέων ὁ Τήιος, πρῶτος μετὰ Σαπφὼ τὴν Λεσβίαν τὰ πολλὰ ὧν ἔγραψεν ἐρωτικὰ ποιήσας· καί οἱ τὸ σχῆμά ἐστιν οἷον ᾄδοντος ἂν ἐν μέθῃ γένοιτο ἀνθρώπου. γυναῖκας δὲ πλησίον Δεινομένης Ἰὼ τὴν Ἰνάχου καὶ Καλλιστὼ τὴν Λυκάονος πεποίηκεν, αἷς ἀμφοτέραις ἐστὶν ἐς ἅπαν ὅμοια διηγήματα ἔρως Διὸς καὶ Ἥρας ὀργὴ καὶ ἀλλαγὴ τῇ μὲν ἐς βοῦν, Καλλιστοῖ δὲ ἐς ἄρκτον.
1.25.7. Κάσσανδρος δὲ—δεινὸν γάρ τι ὑπῆν οἱ μῖσος ἐς τοὺς Ἀθηναίους—, ὁ δὲ αὖθις Λαχάρην προεστηκότα ἐς ἐκεῖνο τοῦ δήμου, τοῦτον τὸν ἄνδρα οἰκειωσάμενος τυραννίδα ἔπεισε βουλεῦσαι, τυράννων ὧν ἴσμεν τά τε ἐς ἀνθρώπους μάλιστα ἀνήμερον καὶ ἐς τὸ θεῖον ἀφειδέστατον. Δημητρίῳ δὲ τῷ Ἀντιγόνου διαφορὰ μὲν ἦν ἐς τὸν δῆμον ἤδη τῶν Ἀθηναίων, καθεῖλε δὲ ὅμως καὶ τὴν Λαχάρους τυραννίδα· ἁλισκομένου δὲ τοῦ τείχους ἐκδιδράσκει Λαχάρης ἐς Βοιωτούς, ἅτε δὲ ἀσπίδας ἐξ ἀκροπόλεως καθελὼν χρυσᾶς καὶ αὐτὸ τῆς Ἀθηνᾶς τὸ ἄγαλμα τὸν περιαιρετὸν ἀποδύσας κόσμον ὑπωπτεύετο εὐπορεῖν μεγάλως χρημάτων.
1.29.2. Ἀθηναίοις δὲ καὶ ἔξω πόλεως ἐν τοῖς δήμοις καὶ κατὰ τὰς ὁδοὺς θεῶν ἐστιν ἱερὰ καὶ ἡρώων καὶ ἀνδρῶν τάφοι· ἐγγυτάτω δὲ Ἀκαδημία, χωρίον ποτὲ ἀνδρὸς ἰδιώτου, γυμνάσιον δὲ ἐπʼ ἐμοῦ. κατιοῦσι δʼ ἐς αὐτὴν περίβολός ἐστιν Ἀρτέμιδος καὶ ξόανα Ἀρίστης καὶ Καλλίστης· ὡς μὲν ἐγὼ δοκῶ καὶ ὁμολογεῖ τὰ ἔπη τὰ Πάμφω, τῆς Ἀρτέμιδός εἰσιν ἐπικλήσεις αὗται, λεγόμενον δὲ καὶ ἄλλον ἐς αὐτὰς λόγον εἰδὼς ὑπερβήσομαι. καὶ ναὸς οὐ μέγας ἐστίν, ἐς ὃν τοῦ Διονύσου τοῦ Ἐλευθερέως τὸ ἄγαλμα ἀνὰ πᾶν ἔτος κομίζουσιν ἐν τεταγμέναις ἡμέραις.
1.29.16. Λυκούργῳ δὲ ἐπορίσθη μὲν τάλαντα ἐς τὸ δημόσιον πεντακοσίοις πλείονα καὶ ἑξακισχιλίοις ἢ ὅσα Περικλῆς ὁ Ξανθίππου συνήγαγε, κατεσκεύασε δὲ πομπεῖα τῇ θεῷ καὶ Νίκας χρυσᾶς καὶ παρθένοις κόσμον ἑκατόν, ἐς δὲ πόλεμον ὅπλα καὶ βέλη καὶ τετρακοσίας ναυμαχοῦσιν εἶναι τριήρεις· οἰκοδομήματα δὲ ἐπετέλεσε μὲν τὸ θέατρον ἑτέρων ὑπαρξαμένων, τὰ δὲ ἐπὶ τῆς αὐτοῦ πολιτείας ἃ ᾠκοδόμησεν ἐν Πειραιεῖ νεώς εἰσιν οἶκοι καὶ τὸ πρὸς τῷ Λυκείῳ καλουμένῳ γυμνάσιον. ὅσα μὲν οὖν ἀργύρου πεποιημένα ἦν καὶ χρυσοῦ, Λαχάρης καὶ ταῦτα ἐσύλησε τυραννήσας· τὰ δὲ οἰκοδομήματα καὶ ἐς ἡμᾶς ἔτι ἦν.
1.31.4. ταῦτα μὲν δὴ οὕτω λέγεται, Φλυεῦσι δέ εἰσι καὶ Μυρρινουσίοις τοῖς μὲν Ἀπόλλωνος Διονυσοδότου καὶ Ἀρτέμιδος Σελασφόρου βωμοὶ Διονύσου τε Ἀνθίου καὶ νυμφῶν Ἰσμηνίδων καὶ Γῆς, ἣν Μεγάλην θεὸν ὀνομάζουσι· ναὸς δὲ ἕτερος ἔχει βωμοὺς Δήμητρος Ἀνησιδώρας καὶ Διὸς Κτησίου καὶ Τιθρωνῆς Ἀθηνᾶς καὶ Κόρης Πρωτογόνης καὶ Σεμνῶν ὀνομαζομένων θεῶν· τὸ δὲ ἐν Μυρρινοῦντι ξόανόν ἐστι Κολαινίδος. Ἀθμονεῖς δὲ τιμῶσιν Ἀμαρυσίαν Ἄρτεμιν·
1.38.8. ἐκ δὲ Ἐλευσῖνος τραπομένοις ἐπὶ Βοιωτῶν, ἐστὶν ὅμορος Ἀθηναίοις ἡ Πλαταιίς. πρότερον μὲν γὰρ Ἐλευθερεῦσιν ὅροι πρὸς τὴν Ἀττικὴν ἦσαν· προσχωρησάντων δὲ Ἀθηναίοις τούτων, οὕτως ἤδη Βοιωτίας ὁ Κιθαιρών ἐστιν ὅρος. προσεχώρησαν δὲ Ἐλευθερεῖς οὐ πολέμῳ βιασθέντες, ἀλλὰ πολιτείας τε ἐπιθυμήσαντες παρὰ Ἀθηναίων καὶ κατʼ ἔχθος τὸ Θηβαίων. ἐν τούτῳ τῷ πεδίῳ ναός ἐστι Διονύσου, καὶ τὸ ξόανον ἐντεῦθεν Ἀθηναίοις ἐκομίσθη τὸ ἀρχαῖον· τὸ δὲ ἐν Ἐλευθεραῖς τὸ ἐφʼ ἡμῶν ἐς μίμησιν ἐκείνου πεποίηται.
1.43.2. ἐν δὲ τῷ πρυτανείῳ τεθάφθαι μὲν Εὔιππον Μεγαρέως παῖδα, τεθάφθαι δὲ τὸν Ἀλκάθου λέγουσιν Ἰσχέπολιν. ἔστι δὲ τοῦ πρυτανείου πέτρα πλησίον· Ἀνακληθρίδα τὴν πέτραν ὀνομάζουσιν, ὡς Δημήτηρ, εἴ τῳ πιστά, ὅτε τὴν παῖδα ἐπλανᾶτο ζητοῦσα, καὶ ἐνταῦθα ἀνεκάλεσεν αὐτήν. ἐοικότα δὲ τῷ λόγῳ δρῶσιν ἐς ἡμᾶς ἔτι αἱ Μεγαρέων γυναῖκες.
2.2.6. λόγου δὲ ἄξια ἐν τῇ πόλει τὰ μὲν λειπόμενα ἔτι τῶν ἀρχαίων ἐστίν, τὰ δὲ πολλὰ αὐτῶν ἐπὶ τῆς ἀκμῆς ἐποιήθη τῆς ὕστερον. ἔστιν οὖν ἐπὶ τῆς ἀγορᾶς— ἐνταῦθα γὰρ πλεῖστά ἐστι τῶν ἱερῶν—Ἄρτεμίς τε ἐπίκλησιν Ἐφεσία καὶ Διονύσου ξόανα ἐπίχρυσα πλὴν τῶν προσώπων· τὰ δὲ πρόσωπα ἀλοιφῇ σφισιν ἐρυθρᾷ κεκόσμηται· Λύσιον δέ, τὸν δὲ Βάκχειον ὀνομάζουσι. 2.2.7. τὰ δὲ λεγόμενα ἐς τὰ ξόανα καὶ ἐγὼ γράφω. Πενθέα ὑβρίζοντα ἐς Διόνυσον καὶ ἄλλα τολμᾶν λέγουσι καὶ τέλος ἐς τὸν Κιθαιρῶνα ἐλθεῖν ἐπὶ κατασκοπῇ τῶν γυναικῶν, ἀναβάντα δὲ ἐς δένδρον θεάσασθαι τὰ ποιούμενα· τὰς δέ, ὡς ἐφώρασαν, καθελκύσαι τε αὐτίκα Πενθέα καὶ ζῶντος ἀποσπᾶν ἄλλο ἄλλην τοῦ σώματος. ὕστερον δέ, ὡς Κορίνθιοι λέγουσιν, ἡ Πυθία χρᾷ σφισιν ἀνευρόντας τὸ δένδρον ἐκεῖνο ἴσα τῷ θεῷ σέβειν· καὶ ἀπʼ αὐτοῦ διὰ τόδε τὰς εἰκόνας πεποίηνται ταύτας.
2.7.5. ἐν δὲ τῇ νῦν ἀκροπόλει Τύχης ἱερόν ἐστιν Ἀκραίας, μετὰ δὲ αὐτὸ Διοσκούρων· ξόανα δὲ οὗτοί τε καὶ τὸ ἄγαλμα τῆς Τύχης ἐστί. τοῦ θεάτρου δὲ ὑπὸ τὴν ἀκρόπολιν ᾠκοδομημένου τὸν ἐν τῇ σκηνῇ πεποιημένον ἄνδρα ἀσπίδα ἔχοντα Ἄρατόν φασιν εἶναι τὸν Κλεινίου. μετὰ δὲ τὸ θέατρον Διονύσου ναός ἐστι· χρυσοῦ μὲν καὶ ἐλέφαντος ὁ θεός, παρὰ δὲ αὐτὸν Βάκχαι λίθου λευκοῦ. ταύτας τὰς γυναῖκας ἱερὰς εἶναι καὶ Διονύσῳ μαίνεσθαι λέγουσιν. ἄλλα δὲ ἀγάλματα ἐν ἀπορρήτῳ Σικυωνίοις ἐστί· ταῦτα μιᾷ καθʼ ἕκαστον ἔτος νυκτὶ ἐς τὸ Διονύσιον ἐκ τοῦ καλουμένου κοσμητηρίου κομίζουσι, κομίζουσι δὲ μετὰ δᾴδων τε ἡμμένων καὶ ὕμνων ἐπιχωρίων. 2.7.6. ἡγεῖται μὲν οὖν ὃν Βάκχειον ὀνομάζουσιν—Ἀνδροδάμας σφίσιν ὁ Φλάντος τοῦτον ἱδρύσατο—, ἕπεται δὲ ὁ καλούμενος Λύσιος, ὃν Θηβαῖος Φάνης εἰπούσης τῆς Πυθίας ἐκόμισεν ἐκ Θηβῶν. ἐς δὲ Σικυῶνα ἦλθεν ὁ Φάνης, ὅτε Ἀριστόμαχος ὁ Κλεοδαίου τῆς γενομένης μαντείας ἁμαρτὼν διʼ αὐτὸ καὶ καθόδου τῆς ἐς Πελοπόννησον ἥμαρτεν. ἐκ δὲ τοῦ Διονυσίου βαδίζουσιν ἐς τὴν ἀγοράν, ἔστι ναὸς Ἀρτέμιδος ἐν δεξιᾷ Λιμναίας. καὶ ὅτι μὲν κατερρύηκεν ὁ ὄροφος, δῆλά ἐστιν ἰδόντι· περὶ δὲ τοῦ ἀγάλματος οὔτε ὡς κομισθέντος ἑτέρωσε οὔτε ὅντινα αὐτοῦ διεφθάρη τρόπον εἰπεῖν ἔχουσιν.
2.17.4. τὸ δὲ ἄγαλμα τῆς Ἥρας ἐπὶ θρόνου κάθηται μεγέθει μέγα, χρυσοῦ μὲν καὶ ἐλέφαντος, Πολυκλείτου δὲ ἔργον· ἔπεστι δέ οἱ στέφανος Χάριτας ἔχων καὶ Ὥρας ἐπειργασμένας, καὶ τῶν χειρῶν τῇ μὲν καρπὸν φέρει ῥοιᾶς, τῇ δὲ σκῆπτρον. τὰ μὲν οὖν ἐς τὴν ῥοιὰν—ἀπορρητότερος γάρ ἐστιν ὁ λόγος—ἀφείσθω μοι· κόκκυγα δὲ ἐπὶ τῷ σκήπτρῳ καθῆσθαί φασι λέγοντες τὸν Δία, ὅτε ἤρα παρθένου τῆς Ἥρας, ἐς τοῦτον τὸν ὄρνιθα ἀλλαγῆναι, τὴν δὲ ἅτε παίγνιον θηρᾶσαι. τοῦτον τὸν λόγον καὶ ὅσα ἐοικότα εἴρηται περὶ θεῶν οὐκ ἀποδεχόμενος γράφω, γράφω δὲ οὐδὲν ἧσσον. 2.17.5. λέγεται δὲ παρεστηκέναι τῇ Ἥρᾳ τέχνη Ναυκύδους ἄγαλμα Ἥβης, ἐλέφαντος καὶ τοῦτο καὶ χρυσοῦ· παρὰ δὲ αὐτήν ἐστιν ἐπὶ κίονος ἄγαλμα Ἥρας ἀρχαῖον. τὸ δὲ ἀρχαιότατον πεποίηται μὲν ἐξ ἀχράδος, ἀνετέθη δὲ ἐς Τίρυνθα ὑπὸ Πειράσου τοῦ Ἄργου, Τίρυνθα δὲ ἀνελόντες Ἀργεῖοι κομίζουσιν ἐς τὸ Ἡραῖον· ὃ δὴ καὶ αὐτὸς εἶδον, καθήμενον ἄγαλμα οὐ μέγα.
2.20.4. τὸ δὲ μνῆμα τὸ πλησίον Χορείας μαινάδος ὀνομάζουσι, Διονύσῳ λέγοντες καὶ ἄλλας γυναῖκας καὶ ταύτην ἐς Ἄργος συστρατεύσασθαι, Περσέα δέ, ὡς ἐκράτει τῆς μάχης, φονεῦσαι τῶν γυναικῶν τὰς πολλάς· τὰς μὲν οὖν λοιπὰς θάπτουσιν ἐν κοινῷ, ταύτῃ δὲ—ἀξιώματι γὰρ δὴ προεῖχεν—ἰδίᾳ τὸ μνῆμα ἐποίησαν.
2.20.6. τῶν δὲ ἀνδριάντων οὐ πόρρω δείκνυται Δαναοῦ μνῆμα καὶ Ἀργείων τάφος κενὸς ὁπόσους ἔν τε Ἰλίῳ καὶ ὀπίσω κομιζομένους ἐπέλαβεν ἡ τελευτή. καὶ Διός ἐστιν ἐνταῦθα ἱερὸν Σωτῆρος καὶ παριοῦσίν ἐστιν οἴκημα· ἐνταῦθα τὸν Ἄδωνιν αἱ γυναῖκες Ἀργείων ὀδύρονται. ἐν δεξιᾷ δὲ τῆς ἐσόδου τῷ Κηφισῷ πεποίηται τὸ ἱερόν· τῷ δὲ ποταμῷ τούτῳ τὸ ὕδωρ φασὶν οὐ καθάπαξ ὑπὸ τοῦ Ποσειδῶνος ἀφανισθῆναι, ἀλλὰ ἐνταῦθα δὴ μάλιστα, ἔνθα καὶ τὸ ἱερόν ἐστι, συνιᾶσιν ὑπὸ γῆν ῥέοντος.
2.22.1. τῆς δὲ Ἥρας ὁ ναὸς τῆς Ἀνθείας ἐστὶ τοῦ ἱεροῦ τῆς Λητοῦς ἐν δεξιᾷ καὶ πρὸ αὐτοῦ γυναικῶν τάφος. ἀπέθανον δὲ αἱ γυναῖκες ἐν μάχῃ πρὸς Ἀργείους τε καὶ Περσέα, ἀπὸ νήσων τῶν ἐν Αἰγαίῳ Διονύσῳ συνεστρατευμέναι· καὶ διὰ τοῦτο Ἁλίας αὐτὰς ἐπονομάζουσιν. ἀντικρὺ δὲ τοῦ μνήματος τῶν γυναικῶν Δήμητρός ἐστιν ἱερὸν ἐπίκλησιν Πελασγίδος ἀπὸ τοῦ ἱδρυσαμένου Πελασγοῦ τοῦ Τριόπα, καὶ οὐ πόρρω τοῦ ἱεροῦ τάφος Πελασγοῦ.
2.23.7. ἄλλα δέ ἐστιν Ἀργείοις θέας ἄξια· κατάγαιον οἰκοδόμημα, ἐπʼ αὐτῷ δὲ ἦν ὁ χαλκοῦς θάλαμος, ὃν Ἀκρίσιός ποτε ἐπὶ φρουρᾷ τῆς θυγατρὸς ἐποίησε· Περίλαος δὲ καθεῖλεν αὐτὸν τυραννήσας. τοῦτό τε οὖν τὸ οἰκοδόμημά ἐστι καὶ Κροτώπου μνῆμα καὶ Διονύσου ναὸς Κρησίου. Περσεῖ γὰρ πολεμήσαντα αὐτὸν καὶ αὖθις ἐλθόντα ἐς λύσιν τοῦ ἔχθους τά τε ἄλλα τιμηθῆναι μεγάλως λέγουσιν ὑπὸ Ἀργείων καὶ τέμενός οἱ δοθῆναι τοῦτο ἐξαίρετον· 2.23.8. Κρησίου δὲ ὕστερον ὠνομάσθη, διότι Ἀριάδνην ἀποθανοῦσαν ἔθαψεν ἐνταῦθα. Λυκέας δὲ λέγει κατασκευαζομένου δεύτερον τοῦ ναοῦ κεραμέαν εὑρεθῆναι σορόν, εἶναι δὲ Ἀριάδνης αὐτήν· καὶ αὐτός τε καὶ ἄλλους Ἀργείων ἰδεῖν ἔφη τὴν σορόν. πλησίον δὲ τοῦ Διονύσου καὶ Ἀφροδίτης ναός ἐστιν Οὐρανίας.
2.25.9. καταβάντων δὲ ὡς ἐπὶ θάλασσαν, ἐνταῦθα οἱ θάλαμοι τῶν Προίτου θυγατέρων εἰσίν· ἐπανελθόντων δὲ ἐς τὴν λεωφόρον, ἐπὶ Μήδειαν ἐς ἀριστερὰν ἥξεις. βασιλεῦσαι δέ φασιν Ἠλεκτρύωνα ἐν τῇ Μηδείᾳ τὸν πατέρα Ἀλκμήνης· ἐπʼ ἐμοῦ δὲ Μηδείας πλὴν τὸ ἔδαφος ἄλλο οὐδὲν ἐλείπετο.
2.30.3. ἐν Αἰγίνῃ δὲ πρὸς τὸ ὄρος τοῦ Πανελληνίου Διὸς ἰοῦσιν, ἔστιν Ἀφαίας ἱερόν, ἐς ἣν καὶ Πίνδαρος ᾆσμα Αἰγινήταις ἐποίησε. φασὶ δὲ οἱ Κρῆτες— τούτοις γάρ ἐστι τὰ ἐς αὐτὴν ἐπιχώρια—Καρμάνορος τοῦ καθήραντος Ἀπόλλωνα ἐπὶ φόνῳ τῶ Πύθωνος παῖδα Εὔβουλον εἶναι, Διὸς δὲ καὶ Κάρμης τῆς Εὐβούλου Βριτόμαρτιν γενέσθαι· χαίρειν δὲ αὐτὴν δρόμοις τε καὶ θήραις καὶ Ἀρτέμιδι μάλιστα φίλην εἶναι· Μίνω δὲ ἐρασθέντα φεύγουσα ἔρριψεν ἑαυτὴν ἐς δίκτυα ἀφειμένα ἐπʼ ἰχθύων θήρᾳ. ταύτην μὲν θεὸν ἐποίησεν Ἄρτεμις, σέβουσι δὲ οὐ Κρῆτες μόνον ἀλλὰ καὶ Αἰγινῆται, λέγοντες φαίνεσθαί σφισιν ἐν τῇ νήσῳ τὴν Βριτόμαρτιν. ἐπίκλησις δέ οἱ παρά τε Αἰγινήταις ἐστὶν Ἀφαία καὶ Δίκτυννα ἐν Κρήτῃ.
2.31.2. ἐν τούτῳ δέ εἰσι τῷ ναῷ βωμοὶ θεῶν τῶν λεγομένων ὑπὸ γῆν ἄρχειν, καί φασιν ἐξ Ἅιδου Σεμέλην τε ὑπὸ Διονύσου κομισθῆναι ταύτῃ καὶ ὡς Ἡρακλῆς ἀναγάγοι τὸν κύνα τοῦ Ἅιδου· ἐγὼ δὲ Σεμέλην μὲν οὐδὲ ἀποθανεῖν ἀρχὴν πείθομαι Διός γε οὖσαν γυναῖκα, τὰ δὲ ἐς τὸν ὀνομαζόμενον Ἅιδου κύνα ἑτέρωθι ἔσται μοι δῆλα ὁποῖα εἶναί μοι δοκεῖ.
2.37.5. εἶδον δὲ καὶ πηγὴν Ἀμφιαράου καλουμένην καὶ τὴν Ἀλκυονίαν λίμνην, διʼ ἧς φασιν Ἀργεῖοι Διόνυσον ἐς τὸν Ἅιδην ἐλθεῖν Σεμέλην ἀνάξοντα, τὴν δὲ ταύτῃ κάθοδον δεῖξαί οἱ Πόλυμνον. τῇ δὲ Ἀλκυονίᾳ πέρας τοῦ βάθους οὐκ ἔστιν οὐδέ τινα οἶδα ἄνθρωπον ἐς τὸ τέρμα αὐτῆς οὐδεμιᾷ μηχανῇ καθικέσθαι δυνηθέντα, ὅπου καὶ Νέρων σταδίων πολλῶν κάλους ποιησάμενος καὶ συνάψας ἀλλήλοις, ἀπαρτήσας δὲ καὶ μόλυβδον ἀπʼ αὐτῶν καὶ εἰ δή τι χρήσιμον ἄλλο ἐς τὴν πεῖραν, οὐδὲ οὗτος οὐδένα ἐξευρεῖν ἐδυνήθη ὅρον τοῦ βάθους.
3.13.2. Μεσσηνίων δὲ αἱ συμφοραὶ καὶ ὁ χρόνος, ὅσον ἔφυγον ἐκ Πελοποννήσου, πολλὰ τῶν ἀρχαίων καὶ κατελθοῦσιν ἐποίησεν ἄγνωστα, ἅτε δὲ ἐκείνων οὐκ εἰδότων ἔστιν ἤδη τοῖς ἐθέλουσιν ἀμφισβητεῖν. Λακεδαιμονίοις δὲ ἀπαντικρὺ τῆς Ὀλυμπίας Ἀφροδίτης ἐστὶ ναὸς Κόρης Σωτείρας· ποιῆσαι δὲ τὸν Θρᾷκα Ὀρφέα λέγουσιν, οἱ δὲ Ἄβαριν ἀφικόμενον ἐξ Ὑπερβορέων.
3.16.11. μαστιγοῦντές ποτε ὑποφειδόμενοι παίωσι κατὰ ἐφήβου κάλλος ἢ ἀξίωμα, τότε ἤδη τῇ γυναικὶ τὸ ξόανον γίνεται βαρὺ καὶ οὐκέτι εὔφορον, ἡ δὲ ἐν αἰτίᾳ τοὺς μαστιγοῦντας ποιεῖται καὶ πιέζεσθαι διʼ αὐτούς φησιν. οὕτω τῷ ἀγάλματι ἀπὸ τῶν ἐν τῇ Ταυρικῇ θυσιῶν ἐμμεμένηκεν ἀνθρώπων αἵματι ἥδεσθαι· καλοῦσι δὲ οὐκ Ὀρθίαν μόνον ἀλλὰ καὶ Λυγοδέσμαν τὴν αὐτήν, ὅτι ἐν θάμνῳ λύγων εὑρέθη, περιειληθεῖσα δὲ ἡ λύγος ἐποίησε τὸ ἄγαλμα ὀρθόν.
3.18.12. παραδίδωσι δὲ καὶ Πηλεὺς Ἀχιλλέα τραφησόμενον παρὰ Χίρωνι, ὃς καὶ διδάξαι λέγεται· Κέφαλος δὲ τοῦ κάλλους ἕνεκα ὑπὸ Ἡμέρας ἐστὶν ἡρπασμένος, καὶ ἐς τὸν γάμον τὸν Ἁρμονίας δῶρα κομίζουσιν οἱ θεοί. καὶ Ἀχιλλέως μονομαχία πρὸς Μέμνονα ἐπείργασται, Διομήδην τε Ἡρακλῆς τὸν Θρᾷκα καὶ ἐπʼ Εὐήνῳ τῷ ποταμῷ Νέσσον τιμωρούμενος. Ἑρμῆς δὲ παρʼ Ἀλέξανδρον κριθησομένας ἄγει τὰς θεάς, Ἄδραστος δὲ καὶ Τυδεὺς Ἀμφιάραον καὶ Λυκοῦργον τὸν Πρώνακτος μάχης καταπαύουσιν.
3.20.3. διαβᾶσι δὲ αὐτόθεν ποταμὸν Φελλίαν, παρὰ Ἀμύκλας ἰοῦσιν εὐθεῖαν ὡς ἐπὶ θάλασσαν Φᾶρις πόλις ἐν τῇ Λακωνικῇ ποτε ᾠκεῖτο· ἀποτρεπομένῳ δὲ ἀπὸ τῆς Φελλίας ἐς δεξιὰν ἡ πρὸς τὸ ὄρος τὸ Ταΰγετόν ἐστιν ὁδός. ἔστι δὲ ἐν τῷ πεδίῳ Διὸς Μεσσαπέως τέμενος· γενέσθαι δέ οἱ τὴν ἐπίκλησιν ἀπὸ ἀνδρὸς λέγουσιν ἱερασαμένου τῷ θεῷ. ἐντεῦθέν ἐστιν ἀπιοῦσιν ἐκ τοῦ Ταϋγέτου χωρίον ἔνθα πόλις ποτὲ ᾠκεῖτο Βρυσίαι· καὶ Διονύσου ναὸς ἐνταῦθα ἔτι λείπεται καὶ ἄγαλμα ἐν ὑπαίθρῳ. τὸ δὲ ἐν τῷ ναῷ μόναις γυναιξὶν ἔστιν ὁρᾶν· γυναῖκες γὰρ δὴ μόναι καὶ τὰ ἐς τὰς θυσίας δρῶσιν ἐν ἀπορρήτῳ.
4.1.7. ὡς δὲ ὁ Πανδίονος οὗτος ἦν Λύκος, δηλοῖ τὰ ἐπὶ τῇ εἰκόνι ἔπη τῇ Μεθάπου. μετεκόσμησε γὰρ καὶ Μέθαπος τῆς τελετῆς ἔστιν ἅ· ὁ δὲ Μέθαπος γένος μὲν ἦν Ἀθηναῖος, τελεστὴς δὲ καὶ ὀργίων καὶ παντοίων συνθέτης. οὗτος καὶ Θηβαίοις τῶν Καβείρων τὴν τελετὴν κατεστήσατο, ἀνέθηκε δὲ καὶ ἐς τὸ κλίσιον τὸ Λυκομιδῶν εἰκόνα ἔχουσαν ἐπίγραμμα ἄλλα τε λέγον καὶ ὅσα ἡμῖν ἐς πίστιν συντελεῖ τοῦ λόγου·
4.4.2. ἔστιν ἐπὶ τοῖς ὅροις τῆς Μεσσηνίας ἱερὸν Ἀρτέμιδος καλουμένης Λιμνάτιδος, μετεῖχον δὲ αὐτοῦ μόνοι Δωριέων οἵ τε Μεσσήνιοι καὶ οἱ Λακεδαιμόνιοι. Λακεδαιμόνιοι μὲν δή φασιν ὡς παρθένους αὑτῶν παραγενομένας ἐς τὴν ἑορτὴν αὐτάς τε βιάσαιντο ἄνδρες τῶν Μεσσηνίων καὶ τὸν βασιλέα σφῶν ἀποκτείναιεν πειρώμενον κωλύειν, Τήλεκλον Ἀρχελάου τοῦ Ἀγησιλάου τοῦ Δορύσσου τοῦ Λαβώτα τοῦ Ἐχεστράτου τοῦ Ἄγιδος, πρός τε δὴ τούτοις τὰς βιασθείσας τῶν παρθένων διεργάσασθαι λέγουσιν αὑτὰς ὑπὸ αἰσχύνης· 4.4.3. Μεσσήνιοι δὲ τοῖς ἐλθοῦσι σφῶν ἐς τὸ ἱερὸν πρωτεύουσιν ἐν Μεσσήνῃ κατὰ ἀξίωμα, τούτοις φασὶν ἐπιβουλεῦσαι Τήλεκλον, αἴτιον δὲ εἶναι τῆς χώρας τῆς Μεσσηνίας τὴν ἀρετήν, ἐπιβουλεύοντα δὲ ἐπιλέξαι Σπαρτιατῶν ὁπόσοι πω γένεια οὐκ εἶχον, τούτους δὲ ἐσθῆτι καὶ κόσμῳ τῷ λοιπῷ σκευάσαντα ὡς παρθένους ἀναπαυομένοις τοῖς Μεσσηνίοις ἐπεισαγαγεῖν, δόντα ἐγχειρίδια· καὶ τοὺς Μεσσηνίους ἀμυνομένους τούς τε ἀγενείους νεανίσκους καὶ αὐτὸν ἀποκτεῖναι Τήλεκλον, Λακεδαιμονίους δὲ—οὐ γὰρ ἄνευ τοῦ κοινοῦ ταῦτα βουλεῦσαι σφῶν τὸν βασιλέα—συνειδότας ὡς ἄρξαιεν ἀδικίας, τοῦ φόνου σφᾶς τοῦ Τηλέκλου δίκας οὐκ ἀπαιτῆσαι. ταῦτα μὲν ἑκάτεροι λέγουσι, πειθέσθω δὲ ὡς ἔχει τις ἐς τοὺς ἑτέρους σπουδῆς.
4.31.4. ἰόντι δὲ ἐκ Θουρίας ὡς ἐπὶ Ἀρκαδίας εἰσὶν αἱ πηγαὶ τοῦ Παμίσου· καὶ ἐπʼ αὐταῖς παισὶ μικροῖς ἀκέσματα γίνεται. ἰοῦσι δὲ ἀπὸ τῶν πηγῶν ἐν ἀριστερᾷ καὶ προελθόντι ὡς τεσσαράκοντα στάδια, ἔστι Μεσσηνίοις ἡ ὑπὸ τῇ Ἰθώμῃ πόλις· περιέχεται δὲ οὐ τῇ Ἰθώμῃ μόνον ἀλλὰ καὶ ἐπὶ τὸν Πάμισον τὰ τετραμμένα ὑπὸ τῆς Εὔας· τὸ δὲ ὄνομα γενέσθαι τῷ ὄρει φασὶ Βακχικόν τι ἐπίφθεγμα εὐοῖ Διονύσου πρῶτον ἐνταῦθα αὐτοῦ τε εἰπόντος καὶ τῶν ὁμοῦ τῷ Διονύσῳ γυναικῶν.
5.5.10. Ἑλλήνων δὲ οἱ μὲν Χίρωνα, οἱ δὲ ἄλλον Κένταυρον Πυλήνορα τοξευθέντα ὑπὸ Ἡρακλέους καὶ φυγόντα τραυματίαν φασὶν ἐν τῷ ὕδατι ἀπολοῦσαι τούτῳ τὸ ἕλκος, καὶ ἀπὸ τῆς ὕδρας τοῦ ἰοῦ γενέσθαι δυσχερῆ τῷ Ἀνίγρῳ τὴν ὀσμήν· οἱ δὲ ἐς Μελάμποδα τὸν Ἀμυθάονος καὶ ἐς τῶν Προίτου θυγατέρων τὰ καθάρσια ἐμβληθέντα ἐνταῦθα ἀνάγουσι τὴν αἰτίαν τοῦ ἐπὶ τῷ ποταμῷ παθήματος.
5.11.8. ἐπὶ δὲ τοῦ βάθρου τοῦ τὸν θρόνον τε ἀνέχοντος καὶ ὅσος ἄλλος κόσμος περὶ τὸν Δία, ἐπὶ τούτου τοῦ βάθρου χρυσᾶ ποιήματα, ἀναβεβηκὼς ἐπὶ ἅρμα Ἤλιος καὶ Ζεύς τέ ἐστι καὶ Ἥρα, ἔτι δὲ Ἥφαιστος, παρὰ δὲ αὐτὸν Χάρις· ταύτης δὲ Ἑρμῆς ἔχεται, τοῦ Ἑρμοῦ δὲ Ἑστία· μετὰ δὲ τὴν Ἑστίαν Ἔρως ἐστὶν ἐκ θαλάσσης Ἀφροδίτην ἀνιοῦσαν ὑποδεχόμενος, τὴν δὲ Ἀφροδίτην στεφανοῖ Πειθώ· ἐπείργασται δὲ καὶ Ἀπόλλων σὺν Ἀρτέμιδι Ἀθηνᾶ τε καὶ Ἡρακλῆς, καὶ ἤδη τοῦ βάθρου πρὸς τῷ πέρατι Ἀμφιτρίτη καὶ Ποσειδῶν Σελήνη τε ἵππον ἐμοὶ δοκεῖν ἐλαύνουσα. τοῖς δέ ἐστιν εἰρημένα ἐφʼ ἡμιόνου τὴν θεὸν ὀχεῖσθαι καὶ οὐχ ἵππου, καὶ λόγον γέ τινα ἐπὶ τῷ ἡμιόνῳ λέγουσιν εὐήθη.
5.14.10. ἐπὶ δὲ τῷ Γαίῳ καλουμένῳ, βωμός ἐστιν ἐπʼ αὐτῷ Γῆς, τέφρας καὶ οὗτος· τὰ δὲ ἔτι ἀρχαιότερα καὶ μαντεῖον τῆς Γῆς αὐτόθι εἶναι λέγουσιν. ἐπὶ δὲ τοῦ ὀνομαζομένου Στομίου Θέμιδι ὁ βωμὸς πεποίηται. τοῦ δὲ Καταιβάτου Διὸς προβέβληται μὲν πανταχόθεν πρὸ τοῦ βωμοῦ φράγμα, ἔστι δὲ πρὸς τῷ βωμῷ τῷ ἀπὸ τῆς τέφρας τῷ μεγάλῳ. μεμνήσθω δέ τις οὐ κατὰ στοῖχον τῆς ἱδρύσεως ἀριθμουμένους τοὺς βωμούς, τῇ δὲ τάξει τῇ Ἠλείων ἐς τὰς θυσίας συμπερινοστοῦντα ἡμῖν τὸν λόγον. πρὸς δὲ τῷ τεμένει τοῦ Πέλοπος Διονύσου μὲν καὶ Χαρίτων ἐν κοινῷ, μεταξὺ δὲ αὐτῶν Μουσῶν καὶ ἐφεξῆς τούτων Νυμφῶν ἐστι βωμός.
5.16.5. ἐς δὲ τὰς ἑκκαίδεκα γυναῖκας καὶ ἄλλον τοιόνδε λέγουσιν ἐπὶ τῷ προτέρῳ λόγον. Δαμοφῶντά φασι τυραννοῦντα ἐν Πίσῃ πολλά τε ἐργάσασθαι καὶ χαλεπὰ Ἠλείους· ὡς δὲ ἐτελεύτησεν ὁ Δαμοφῶν—οὐ γὰρ δὴ οἱ Πισαῖοι συνεχώρουν μετέχειν δημοσίᾳ τοῦ τυράννου τῶν ἁμαρτημάτων, καί πως ἀρεστὰ καὶ Ἠλείοις ἐγένετο καταλύεσθαι τὰ ἐς αὐτοὺς ἐγκλήματα—, οὕτως ἑκκαίδεκα οἰκουμένων τηνικαῦτα ἔτι ἐν τῇ Ἠλείᾳ πόλεων γυναῖκα ἀφʼ ἑκάστης εἵλοντο διαλύειν τὰ διάφορά σφισιν, ἥτις ἡλικίᾳ τε ἦν πρεσβυτάτη καὶ ἀξιώματι καὶ δόξῃ τῶν γυναικῶν προεῖχεν. 5.16.6. αἱ πόλεις δὲ ἀφʼ ὧν τὰς γυναῖκας εἵλοντο, ἦσαν Ἦλις . ἀπὸ τούτων μὲν αἱ γυναῖκες οὖσαι τῶν πόλεων Πισαίοις διαλλαγὰς πρὸς Ἠλείους ἐποίησαν· ὕστερον δὲ καὶ τὸν ἀγῶνα ἐπετράπησαν ὑπʼ αὐτῶν θεῖναι τὰ Ἡραῖα καὶ ὑφήνασθαι τῇ Ἥρᾳ τὸν πέπλον. αἱ δὲ ἑκκαίδεκα γυναῖκες καὶ χοροὺς δύο ἱστᾶσι καὶ τὸν μὲν Φυσκόας τῶν χορῶν, τὸν δὲ Ἱπποδαμείας καλοῦσι· τὴν Φυσκόαν δὲ εἶναι ταύτην φασὶν ἐκ τῆς Ἤλιδος τῆς Κοίλης, τῷ δήμῳ δὲ ἔνθα ᾤκησεν ὄνομα μὲν Ὀρθίαν εἶναι. 5.16.7. ταύτῃ τῇ Φυσκόᾳ Διόνυσον συγγενέσθαι λέγουσι, Φυσκόαν δὲ ἐκ Διονύσου τεκεῖν παῖδα Ναρκαῖον· τοῦτον, ὡς ηὐξήθη, πολεμεῖν τοῖς προσοίκοις καὶ δυνάμεως ἐπὶ μέγα ἀρθῆναι, καὶ δὴ καὶ Ἀθηνᾶς ἱερὸν ἐπίκλησιν Ναρκαίας αὐτὸν ἱδρύσασθαι· Διονύσῳ τε τιμὰς λέγουσιν ὑπὸ Ναρκαίου καὶ Φυσκόας δοθῆναι πρώτων. Φυσκόας μὲν δὴ γέρα καὶ ἄλλα καὶ χορὸς ἐπώνυμος παρὰ τῶν ἑκκαίδεκα γυναικῶν, φυλάσσουσι δὲ οὐδὲν ἧσσον Ἠλεῖοι καὶ τἄλλα καταλυθεισῶν ὅμως τῶν πόλεων· νενεμημένοι γὰρ ἐς ὀκτὼ φυλὰς ἀφʼ ἑκάστης αἱροῦνται γυναῖκας δύο.
6.26.1. θέατρον δὲ ἀρχαῖον, μεταξὺ τῆς ἀγορᾶς καὶ τοῦ Μηνίου τὸ θέατρόν τε καὶ ἱερόν ἐστι Διονύσου· τέχνη τὸ ἄγαλμα Πραξιτέλους, θεῶν δὲ ἐν τοῖς μάλιστα Διόνυσον σέβουσιν Ἠλεῖοι καὶ τὸν θεόν σφισιν ἐπιφοιτᾶν ἐς τῶν Θυίων τὴν ἑορτὴν λέγουσιν. ἀπέχει μέν γε τῆς πόλεως ὅσον τε ὀκτὼ στάδια ἔνθα τὴν ἑορτὴν ἄγουσι Θυῖα ὀνομάζοντες· λέβητας δὲ ἀριθμὸν τρεῖς ἐς οἴκημα ἐσκομίσαντες οἱ ἱερεῖς κατατίθενται κενούς, παρόντων καὶ τῶν ἀστῶν καὶ ξένων, εἰ τύχοιεν ἐπιδημοῦντες· σφραγῖδας δὲ αὐτοί τε οἱ ἱερεῖς καὶ τῶν ἄλλων ὅσοις ἂν κατὰ γνώμην ᾖ ταῖς θύραις τοῦ οἰκήματος ἐπιβάλλουσιν, ἐς δὲ τὴν ἐπιοῦσαν τά τε
7.18.2. τοῦ δὲ Πείρου ποταμοῦ περὶ τοὺς ὀγδοήκοντα ἀφέστηκε σταδίους Πατρέων ἡ πόλις· οὐ πόρρω δὲ αὐτῆς ποταμὸς Γλαῦκος ἐκδίδωσιν ἐς θάλασσαν. Πατρέων δὲ οἱ τὰ ἀρχαιότατα μνημονεύοντές φασιν Εὔμηλον αὐτόχθονα οἰκῆσαι πρῶτον ἐν τῇ χώρᾳ, βασιλεύοντα αὐτὸν ἀνθρώπων οὐ πολλῶν. Τριπτολέμου δὲ ἐκ τῆς Ἀττικῆς ἀφικομένου τόν τε καρπὸν λαμβάνει τὸν ἥμερον καὶ οἰκίσαι διδαχθεὶς πόλιν Ἀρόην ὠνόμασεν ἐπὶ τῇ ἐργασίᾳ τῆς γῆς. 7.
18.3. ὡς δὲ πρὸς ὕπνον ἐτράπετο ὁ Τριπτόλεμος, ἐνταῦθα Ἀνθείαν παῖδα Εὐμήλου τοὺς δράκοντάς φασιν ὑπὸ τοῦ Τριπτολέμου τὸ ἅρμα ζεύξαντα ἐθελῆσαι καὶ αὐτὸν σπεῖραι· καὶ τὸν μὲν ἐπιλαμβάνει τὸ χρεὼν ἐκπεσόντα τοῦ ἅρματος, Τριπτόλεμος δὲ καὶ Εὔμηλος Ἄνθειαν πόλιν οἰκίζουσιν ἐν κοινῷ, τοῦ Εὐμήλου παιδὸς ἐπώνυμον.
7.18.9. ὡσαύτως δὲ καὶ ὅσα ἄλλα ἀγάλματα ἔκ τε Αἰτωλίας καὶ παρὰ Ἀκαρνάνων, τὰ μὲν πολλὰ ἐς τὴν Νικόπολιν κομισθῆναι, Πατρεῦσι δὲ ὁ Αὔγουστος ἄλλα τε τῶν ἐκ Καλυδῶνος λαφύρων καὶ δὴ καὶ τῆς Λαφρίας ἔδωκε τὸ ἄγαλμα, ὃ δὴ καὶ ἐς ἐμὲ ἔτι ἐν τῇ ἀκροπόλει τῇ Πατρέων εἶχε τιμάς. γενέσθαι δὲ ἐπίκλησιν τῇ θεῷ Λαφρίαν ἀπὸ ἀνδρὸς Φωκέως φασί· Λάφριον γὰρ τὸν Κασταλίου τοῦ Δελφοῦ Καλυδωνίοις ἱδρύσασθαι τὸ ἄγαλμα τῆς Ἀρτέμιδος τὸ ἀρχαῖον, οἱ δὲ τῆς Ἀρτέμιδος τὸ μήνιμα τὸ
7.19.1. ἔστι δὲ ἐν τῷ μεταξὺ τοῦ ναοῦ τε τῆς Λαφρίας καὶ τοῦ βωμοῦ πεποιημένον μνῆμα Εὐρυπύλου. τὰ δὲ ὅστις τε ὢν καὶ καθʼ ἥντινα αἰτίαν ἀφίκετο ἐς τὴν γῆν ταύτην, δηλώσει μοι καὶ ταῦτα ὁ λόγος προδιηγησαμένῳ πρότερον ὁποῖα ὑπὸ τοῦ Εὐρυπύλου τὴν ἐπιδημίαν τοῖς ἐνταῦθα ἦν τὰ παρόντα τοῖς ἀνθρώποις. Ἰώνων τοῖς Ἀρόην καὶ Ἄνθειαν καὶ Μεσάτιν οἰκοῦσιν ἦν ἐν κοινῷ τέμενος καὶ ναὸς Ἀρτέμιδος Τρικλαρίας ἐπίκλησιν, καὶ ἑορτὴν οἱ Ἴωνες αὐτῇ καὶ παννυχίδα ἦγον ἀνὰ πᾶν ἔτος. ἱερωσύνην δὲ εἶχε τῆς θεοῦ παρθένος, ἐς ὃ ἀποστέλλεσθαι παρὰ ἄνδρα ἔμελλε. 7.19.2. λέγουσιν οὖν συμβῆναί ποτε ὡς ἱερᾶσθαι μὲν τῆς θεοῦ Κομαιθὼ τὸ εἶδος καλλίστην παρθένον, τυγχάνειν δὲ αὐτῆς ἐρῶντα Μελάνιππον, τά τε ἄλλα τοὺς ἡλικιώτας καὶ ὄψεως εὐπρεπείᾳ μάλιστα ὑπερηρκότα. ὡς δὲ ὁ Μελάνιππος ἐς τὸ ἴσον τοῦ ἔρωτος ὑπηγάγετο τὴν παρθένον, ἐμνᾶτο αὐτὴν παρὰ τοῦ πατρός. ἕπεται δέ πως τῷ γήρᾳ τά τε ἄλλα ὡς τὸ πολὺ ἐναντιοῦσθαι νέοις καὶ οὐχ ἥκιστα ἐς τοὺς ἐρῶντας τὸ ἀνάλγητον, ὅπου καὶ Μελανίππῳ τότε ἐθέλοντι ἐθέλουσαν ἄγεσθαι Κομαιθὼ οὔτε παρὰ τῶν ἑαυτοῦ γονέων οὔτε παρὰ τῶν Κομαιθοῦς ἥμερον ἀπήντησεν οὐδέν. 7.19.3. ἐπέδειξε δὲ ἐπὶ πολλῶν τε δὴ ἄλλων καὶ ἐν τοῖς Μελανίππου παθήμασιν, ὡς μέτεστιν ἔρωτι καὶ ἀνθρώπων συγχέαι νόμιμα καὶ ἀνατρέψαι θεῶν τιμάς, ὅπου καὶ τότε ἐν τῷ τῆς Ἀρτέμιδος ἱερῷ Κομαιθὼ καὶ Μελάνιππος καὶ ἐξέπλησαν τοῦ ἔρωτος τὴν ὁρμήν. καὶ οἱ μὲν ἔμελλον τῷ ἱερῷ καὶ ἐς τὸ ἔπειτα ἴσα καὶ θαλάμῳ χρήσεσθαι· τοὺς δὲ ἀνθρώπους αὐτίκα ἐξ Ἀρτέμιδος μήνιμα ἔφθειρε, τῆς τε γῆς καρπὸν οὐδένα ἀποδιδούσης καὶ νόσοι σφίσιν οὐ κατὰ τὰ εἰωθότα καὶ ἀπʼ αὐτῶν θάνατοι πλείονες ἢ τὰ πρότερα ἐγίνοντο. 7.19.4. καταφυγόντων δὲ αὐτῶν ἐπὶ χρηστήριον τὸ ἐν Δελφοῖς, ἤλεγχεν ἡ Πυθία Μελάνιππον καὶ Κομαιθώ· καὶ ἐκείνους τε αὐτοὺς μάντευμα ἀφίκετο θῦσαι τῇ Ἀρτέμιδι καὶ ἀνὰ πᾶν ἔτος παρθένον καὶ παῖδα οἳ τὸ εἶδος εἶεν κάλλιστοι τῇ θεῷ θύειν. ταύτης μὲν δὴ τῆς θυσίας ἕνεκα ὁ ποταμὸς ὁ πρὸς τῷ ἱερῷ τῆς Τρικλαρίας Ἀμείλιχος ἐκλήθη· 7.19.5. τέως δὲ ὄνομα εἶχεν οὐδέν. παίδων δὲ καὶ παρθένων ὁπόσοι μὲν ἐς τὴν θεὸν οὐδὲν εἰργασμένοι Μελανίππου καὶ Κομαιθοῦς ἕνεκα ἀπώλλυντο, αὐτοί τε οἰκτρότατα καὶ οἱ προσήκοντές σφισιν ἔπασχον, Μελάνιππον δὲ καὶ Κομαιθὼ συμφορᾶς ἐκτὸς γενέσθαι τίθεμαι· μόνον γὰρ δὴ ἀνθρώπῳ ψυχῆς ἐστιν ἀντάξιον κατορθῶσαί τινα ἐρασθέντα. 7.19.6. παύσασθαι δὲ οὕτω λέγονται θύοντες τῇ Ἀρτέμιδι ἀνθρώπους. ἐκέχρητο δὲ αὐτοῖς πρότερον ἔτι ἐκ Δελφῶν ὡς βασιλεὺς ξένος παραγενόμενός σφισιν ἐπὶ τὴν γῆν, ξενικὸν ἅμα ἀγόμενος δαίμονα, τὰ ἐς τὴν θυσίαν τῆς Τρικλαρίας παύσει. Ἰλίου δὲ ἁλούσης καὶ νεμομένων τὰ λάφυρα τῶν Ἑλλήνων, Εὐρύπυλος ὁ Εὐαίμονος λαμβάνει λάρνακα· Διονύσου δὲ ἄγαλμα ἦν ἐν τῇ λάρνακι, ἔργον μὲν ὥς φασιν Ἡφαίστου, δῶρον δὲ ὑπὸ Διὸς ἐδόθη Δαρδάνῳ. 7.19.7. λέγονται δὲ καὶ ἄλλοι λόγοι δύο ἐς αὐτήν, ὡς ὅτε ἔφυγεν Αἰνείας, ἀπολίποι ταύτην τὴν λάρνακα· οἱ δὲ ῥιφῆναί φασιν αὐτὴν ὑπὸ Κασσάνδρας συμφορὰν τῷ εὑρόντι Ἑλλήνων. ἤνοιξε δʼ οὖν ὁ Εὐρύπυλος τὴν λάρνακα καὶ εἶδε τὸ ἄγαλμα καὶ αὐτίκα ἦν ἔκφρων μετὰ τὴν θέαν· τὰ μὲν δὴ πλείονα ἐμαίνετο, ὀλιγάκις δὲ ἐγίνετο ἐν ἑαυτῷ. ἅτε δὲ οὕτω διακείμενος οὐκ ἐς τὴν Θεσσαλίαν τὸν πλοῦν ἐποιεῖτο, ἀλλʼ ἐπί τε Κίρραν καὶ ἐς τὸν ταύτῃ κόλπον· ἀναβὰς δὲ ἐς Δελφοὺς ἐχρᾶτο ὑπὲρ τῆς νόσου. 7.19.8. καὶ αὐτῷ γενέσθαι λέγουσι μάντευμα, ἔνθα ἂν ἐπιτύχῃ θύουσιν ἀνθρώποις θυσίαν ξένην, ἐνταῦθα ἱδρύσασθαί τε τὴν λάρνακα καὶ αὐτὸν οἰκῆσαι. ὁ μὲν δὴ ἄνεμος τὰς ναῦς τοῦ Εὐρυπύλου κατήνεγκεν ἐπὶ τὴν πρὸς τῇ Ἀρόῃ θάλασσαν· ἐκβὰς δὲ ἐς τὴν γῆν καταλαμβάνει παῖδα καὶ παρθένον ἐπὶ τὸν βωμὸν τῆς Τρικλαρίας ἠγμένους. καὶ ὁ μὲν ἔμελλεν οὐ χαλεπῶς συνήσειν τὰ ἐς τὴν θυσίαν· ἀφίκοντο δὲ ἐς μνήμην καὶ οἱ ἐπιχώριοι τοῦ χρησμοῦ, βασιλέα τε ἰδόντες ὃν οὔπω πρότερον ἑωράκεσαν καὶ ἐς τὴν λάρνακα ὑπενόησαν ὡς εἴη τις ἐν αὐτῇ θεός. 7.19.9. καὶ οὕτω τῷ Εὐρυπύλῳ τε ἡ νόσος καὶ τοῖς ἐνταῦθα ἀνθρώποις τὰ ἐς τὴν θυσίαν ἐπαύσθη, τό τε ὄνομα ἐτέθη τὸ νῦν τῷ ποταμῷ Μείλιχος. ἔγραψαν δὲ ἤδη τινὲς οὐ τῷ Θεσσαλῷ συμβάντα Εὐρυπύλῳ τὰ εἰρημένα, ἀλλὰ Εὐρύπυλον Δεξαμενοῦ παῖδα τοῦ ἐν Ὠλένῳ βασιλεύσαντος ἐθέλουσιν ἅμα Ἡρακλεῖ στρατεύσαντα ἐς Ἴλιον λαβεῖν παρὰ τοῦ Ἡρακλέους τὴν λάρνακα· τὰ δὲ ἄλλα κατὰ τὰ αὐτὰ εἰρήκασι καὶ οὗτοι.
7.19.10. ἐγὼ δὲ οὔτε Ἡρακλέα ἀγνοῆσαι τὰ ἐς τὴν λάρνακα εἰ δὴ τοιαῦτα ἦν πείθομαι οὔτε τὰ ἐς αὐτὴν ἐπιστάμενος δοκεῖ μοί ποτε ἂν δοῦναι δῶρον συμμαχήσαντι ἀνδρί· οὔτε μὴν οἱ Πατρεῖς ἄλλον τινὰ ἢ τὸν Εὐαίμονος ἔχουσιν Εὐρύπυλον ἐν μνήμῃ, καί οἱ καὶ ἐναγίζουσιν ἀνὰ πᾶν ἔτος, ἐπειδὰν τῷ Διονύσῳ τὴν ἑορτὴν ἄγωσι.
7.22.4. τοιαύτη καὶ Αἰγυπτίοις ἑτέρα περὶ τοῦ Ἄπιδος τὸ ἱερὸν μαντεία καθέστηκεν· ἐν Φαραῖς δὲ καὶ ὕδωρ ἱερόν ἐστι τοῦ Ἑρμοῦ· Ἑρμοῦ νᾶμα μὲν τῇ πηγῇ τὸ ὄνομα, τοὺς δὲ ἰχθῦς οὐχ αἱροῦσιν ἐξ αὐτῆς, ἀνάθημα εἶναι τοῦ θεοῦ νομίζοντες. ἑστήκασι δὲ ἐγγύτατα τοῦ ἀγάλματος τετράγωνοι λίθοι τριάκοντα μάλιστα ἀριθμόν· τούτους σέβουσιν οἱ Φαρεῖς, ἑκάστῳ θεοῦ τινὸς ὄνομα ἐπιλέγοντες. τὰ δὲ ἔτι παλαιότερα καὶ τοῖς πᾶσιν Ἕλλησι τιμὰς θεῶν ἀντὶ ἀγαλμάτων εἶχον ἀργοὶ λίθοι.
8.18.7. ὑπὲρ δὲ τὴν Νώνακριν ὄρη τε καλούμενα Ἀροάνια καὶ σπήλαιόν ἐστιν ἐν αὐτοῖς. ἐς τοῦτο ἀναφυγεῖν τὸ σπήλαιον τὰς θυγατέρας τὰς Προίτου μανείσας λέγουσιν, ἃς ὁ Μελάμπους θυσίαις τε ἀπορρήτοις καὶ καθαρμοῖς κατήγαγεν ἐς χωρίον καλούμενον Λουσούς. τοῦ μὲν δὴ ὄρους τῶν Ἀροανίων Φενεᾶται τὰ πολλὰ ἐνέμοντο· οἱ δὲ ἐν ὅροις ἤδη Κλειτορίων εἰσὶν οἱ Λουσοί. 8.18.8. πόλιν μὲν δή ποτε εἶναι λέγουσι τοὺς Λουσούς, καὶ Ἀγησίλας ἀνὴρ Λουσεὺς ἀνηγορεύθη κέλητι ἵππῳ νικῶν, ὅτε πρώτην ἐπὶ ταῖς δέκα ἐτίθεσαν πυθιάδα Ἀμφικτύονες· τὰ δὲ ἐφʼ ἡμῶν οὐδὲ ἐρείπια ἔτι λειπόμενα ἦν Λουσῶν. τὰς δʼ οὖν θυγατέρας τοῦ Προίτου κατήγαγεν ὁ Μελάμπους ἐς τοὺς Λουσοὺς καὶ ἠκέσατο τῆς μανίας ἐν Ἀρτέμιδος ἱερῷ· καὶ ἀπʼ ἐκείνου τὴν Ἄρτεμιν ταύτην Ἡμερασίαν καλοῦσιν οἱ Κλειτόριοι.
8.37.5. πρὸς δὲ τῆς Δεσποίνης τῷ ἀγάλματι ἕστηκεν Ἄνυτος σχῆμα ὡπλισμένου παρεχόμενος· φασὶ δὲ οἱ περὶ τὸ ἱερὸν τραφῆναι τὴν Δέσποιναν ὑπὸ τοῦ Ἀνύτου, καὶ εἶναι τῶν Τιτάνων καλουμένων καὶ τὸν Ἄνυτον. Τιτᾶνας δὲ πρῶτος ἐς ποίησιν ἐσήγαγεν Ὅμηρος, θεοὺς εἶναι σφᾶς ὑπὸ τῷ καλουμένῳ Ταρτάρῳ, καὶ ἔστιν ἐν Ἥρας ὅρκῳ τὰ ἔπη· παρὰ δὲ Ὁμήρου Ὀνομάκριτος παραλαβὼν τῶν Τιτάνων τὸ ὄνομα Διονύσῳ τε συνέθηκεν ὄργια καὶ εἶναι τοὺς Τιτᾶνας τῷ Διονύσῳ τῶν παθημάτων ἐποίησεν αὐτουργούς. 8.37.6. τὰ μὲν δὴ ἐς τὸν Ἄνυτον ὑπὸ Ἀρκάδων λέγεται· Δήμητρος δὲ Ἄρτεμιν θυγατέρα εἶναι καὶ οὐ Λητοῦς, ὄντα Αἰγυπτίων τὸν λόγον Αἰσχύλος ἐδίδαξεν Εὐφορίωνος τοὺς Ἕλληνας. τὰ δὲ ἐς Κούρητας—οὗτοι γὰρ ὑπὸ τῶν ἀγαλμάτων πεποίηνται—καὶ τὰ ἐς Κορύβαντας ἐπειργασμένους ἐπὶ τοῦ βάθρου—γένος δὲ οἵδε ἀλλοῖον καὶ οὐ Κούρητες—, τὰ ἐς τούτους παρίημι ἐπιστάμενος. 8.37.7. τῶν δὲ ἡμέρων οἱ Ἀρκάδες δένδρων ἁπάντων πλὴν ῥοιᾶς ἐσκομίζουσιν ἐς τὸ ἱερόν. ἐν δεξιᾷ δὲ ἐξιόντι ἐκ τοῦ ναοῦ κάτοπτρον ἡρμοσμένον ἐστὶν ἐν τῷ τοίχῳ· τοῦτο ἤν τις προσβλέπῃ τὸ κάτοπτρον, ἑαυτὸν μὲν ἤτοι παντάπασιν ἀμυδρῶς ἢ οὐδὲ ὄψεται τὴν ἀρχήν, τὰ δὲ ἀγάλματα τῶν θεῶν καὶ αὐτὰ καὶ τὸν θρόνον ἔστιν ἐναργῶς θεάσασθαι.
8.39.6. ἐν δὲ τῷ γυμνασίῳ τὸ ἄγαλμα τοῦ Ἑρμοῦ ἀμπεχομένῳ μὲν ἔοικεν ἱμάτιον, καταλήγει δὲ οὐκ ἐς πόδας, ἀλλὰ ἐς τὸ τετράγωνον σχῆμα. πεποίηται δὲ καὶ Διονύσου ναός· ἐπίκλησις μέν ἐστιν αὐτῷ παρὰ τῶν ἐπιχωρίων Ἀκρατοφόρος, τὰ κάτω δὲ οὐκ ἔστι σύνοπτα τοῦ ἀγάλματος ὑπὸ δάφνης τε φύλλων καὶ κισσῶν. ὁπόσον δὲ αὐτοῦ καθορᾶν ἔστιν, ἐπαλήλιπται κιννάβαρι ἐκλάμπειν· εὑρίσκεσθαι δὲ ὑπὸ τῶν Ἰβήρων ὁμοῦ τῷ χρυσῷ λέγεται.
8.42.4. πεποιῆσθαι δὲ οὕτω σφίσι τὸ ἄγαλμα· καθέζεσθαι μὲν ἐπὶ πέτρᾳ, γυναικὶ δὲ ἐοικέναι τἄλλα πλὴν κεφαλήν· κεφαλὴν δὲ καὶ κόμην εἶχεν ἵππου, καὶ δρακόντων τε καὶ ἄλλων θηρίων εἰκόνες προσεπεφύκεσαν τῇ κεφαλῇ· χιτῶνα δὲ ἐνεδέδυτο καὶ ἐς ἄκρους τοὺς πόδας· δελφὶς δὲ ἐπὶ τῆς χειρὸς ἦν αὐτῇ, περιστερὰ δὲ ἡ ὄρνις ἐπὶ τῇ ἑτέρᾳ. ἐφʼ ὅτῳ μὲν δὴ τὸ ξόανον ἐποιήσαντο οὕτως, ἀνδρὶ οὐκ ἀσυνέτῳ γνώμην ἀγαθῷ δὲ καὶ τὰ ἐς μνήμην δῆλά ἐστι· Μέλαιναν δὲ ἐπονομάσαι φασὶν αὐτήν, ὅτι καὶ ἡ θεὸς μέλαιναν τὴν ἐσθῆτα εἶχε. 8.42.5. τοῦτο μὲν δὴ τὸ ξόανον οὔτε ὅτου ποίημα ἦν οὔτε ἡ φλὸξ τρόπον ὅντινα ἐπέλαβεν αὐτό, μνημονεύουσιν· ἀφανισθέντος δὲ τοῦ ἀρχαίου Φιγαλεῖς οὔτε ἄγαλμα ἄλλο ἀπεδίδοσαν τῇ θεῷ καὶ ὁπόσα ἐς ἑορτὰς καὶ θυσίας τὰ πολλὰ δὴ παρῶπτό σφισιν, ἐς ὃ ἡ ἀκαρπία ἐπιλαμβάνει τὴν γῆν· καὶ ἱκετεύσασιν αὐτοῖς χρᾷ τάδε ἡ Πυθία·
8.54.5. ἡ δὲ ἐς Ἄργος ἐκ Τεγέας ὀχήματι ἐπιτηδειοτάτη καὶ τὰ μάλιστά ἐστι λεωφόρος. ἔστι δὲ ἐπὶ τῆς ὁδοῦ πρῶτα μὲν ναὸς καὶ ἄγαλμα Ἀσκληπιοῦ· μετὰ δὲ ἐκτραπεῖσιν ἐς ἀριστερὰ ὅσον στάδιον Ἀπόλλωνος ἐπίκλησιν Πυθίου καταλελυμένον ἐστὶν ἱερὸν καὶ ἐρείπια ἐς ἅπαν. κατὰ δὲ τὴν εὐθεῖαν αἵ τε δρῦς εἰσι πολλαὶ καὶ Δήμητρος ἐν τῷ ἄλσει τῶν δρυῶν ναὸς ἐν Κορυθεῦσι καλουμένης· πλησίον δὲ ἄλλο ἐστὶν ἱερὸν Διονύσου Μύστου.
9.12.1. τῷ δὲ Ἀπόλλωνι Θηβαῖοι τῷ Σποδίῳ ταύρους ἔθυον τὸ ἀρχαῖον· καί ποτε παρούσης σφίσι τῆς ἑορτῆς ἥ τε ὥρα κατήπειγε τῆς θυσίας καὶ οἱ πεμφθέντες ἐπὶ τὸν ταῦρον οὐχ ἧκον· οὕτω δὴ παρατυχούσης ἁμάξης τὸν ἕτερον τῶν βοῶν τῷ θεῷ θύουσι καὶ ἀπʼ ἐκείνου ἐργάτας βοῦς θύειν νομίζουσι. λέγεται δὲ καὶ ὅδε ὑπʼ αὐτῶν λόγος, ὡς ἀπιόντι ἐκ Δελφῶν Κάδμῳ τὴν ἐπὶ Φωκέων βοῦς γένοιτο ἡγεμὼν τῆς πορείας, τὴν δὲ βοῦν ταύτην παρὰ βουκόλων εἶναι τῶν Πελάγοντος ὠνητήν· ἐπὶ δὲ ἑκατέρᾳ τῆς βοὸς πλευρᾷ σημεῖον ἐπεῖναι λευκὸν εἰκασμένον κύκλῳ τῆς σελήνης, ὁπότε εἴη πλήρης.
9.12.3. φασὶ δὲ οἱ Θηβαῖοι, καθότι τῆς ἀκροπόλεως ἀγορά σφισιν ἐφʼ ἡμῶν πεποίηται, Κάδμου τὸ ἀρχαῖον οἰκίαν εἶναι· θαλάμων δὲ ἀποφαίνουσι τοῦ μὲν Ἁρμονίας ἐρείπια καὶ ὃν Σεμέλης φασὶν εἶναι, τοῦτον δὲ καὶ ἐς ἡμᾶς ἔτι ἄβατον φυλάσσουσιν ἀνθρώποις. Ἑλλήνων δὲ τοῖς ἀποδεχομένοις ᾆσαι Μούσας ἐς τὸν Ἁρμονίας γάμον τὸ χωρίον ἐστὶν ἐπὶ τῆς ἀγορᾶς, ἔνθα δή φασι τὰς θεὰς ᾆσαι. 9.12.4. λέγεται δὲ καὶ τόδε, ὡς ὁμοῦ τῷ κεραυνῷ βληθέντι ἐς τὸν Σεμέλης θάλαμον πέσοι ξύλον ἐξ οὐρανοῦ· Πολύδωρον δὲ τὸ ξύλον τοῦτο χαλκῷ λέγουσιν ἐπικοσμήσαντα Διόνυσον καλέσαι Κάδμον. πλησίον δὲ Διονύσου ἄγαλμα, καὶ τοῦτο Ὀνασιμήδης ἐποίησε διʼ ὅλου πλῆρες ὑπὸ τοῦ χαλκοῦ· τὸν βωμὸν δὲ οἱ παῖδες εἰργάσαντο οἱ Πραξιτέλους .
9.20.4. ἐν δὲ τοῦ Διονύσου τῷ ναῷ θέας μὲν καὶ τὸ ἄγαλμα ἄξιον λίθου τε ὂν Παρίου καὶ ἔργον Καλάμιδος, θαῦμα δὲ παρέχεται μεῖζον ἔτι ὁ Τρίτων. ὁ μὲν δὴ σεμνότερος ἐς αὐτὸν λόγος τὰς γυναῖκάς φησι τὰς Ταναγραίων πρὸ τῶν Διονύσου ὀργίων ἐπὶ θάλασσαν καταβῆναι καθαρσίων ἕνεκα, νηχομέναις δὲ ἐπιχειρῆσαι τὸν Τρίτωνα καὶ τὰς γυναῖκας εὔξασθαι Διόνυσόν σφισιν ἀφικέσθαι βοηθόν, ὑπακοῦσαί τε δὴ τὸν θεὸν καὶ τοῦ Τρίτωνος κρατῆσαι τῇ μάχῃ·
9.27.1. θεῶν δὲ οἱ Θεσπιεῖς τιμῶσιν Ἔρωτα μάλιστα ἐξ ἀρχῆς, καί σφισιν ἄγαλμα παλαιότατόν ἐστιν ἀργὸς λίθος. ὅστις δὲ ὁ καταστησάμενος Θεσπιεῦσιν Ἔρωτα θεῶν σέβεσθαι μάλιστα, οὐκ οἶδα. σέβονται δὲ οὐδέν τι ἧσσον καὶ Ἑλλησποντίων Παριανοί, τὸ μὲν ἀνέκαθεν ἐξ Ἰωνίας καὶ Ἐρυθρῶν ἀπῳκισμένοι, τὰ δὲ ἐφʼ ἡμῶν τελοῦντες ἐς Ῥωμαίους. 9.27.2. Ἔρωτα δὲ ἄνθρωποι μὲν οἱ πολλοὶ νεώτατον θεῶν εἶναι καὶ Ἀφροδίτης παῖδα ἥγηνται· Λύκιος δὲ Ὠλήν, ὃς καὶ τοὺς ὕμνους τοὺς ἀρχαιοτάτους ἐποίησεν Ἕλλησιν, οὗτος ὁ Ὠλὴν ἐν Εἰλειθυίας ὕμνῳ μητέρα Ἔρωτος τὴν Εἰλείθυιάν φησιν εἶναι. Ὠλῆνος δὲ ὕστερον Πάμφως τε ἔπη καὶ Ὀρφεὺς ἐποίησαν· καί σφισιν ἀμφοτέροις πεποιημένα ἐστὶν ἐς Ἔρωτα, ἵνα ἐπὶ τοῖς δρωμένοις Λυκομίδαι καὶ ταῦτα ᾄδωσιν· ἐγὼ δὲ ἐπελεξάμην ἀνδρὶ ἐς λόγους ἐλθὼν δᾳδουχοῦντι. καὶ τῶν μὲν οὐ πρόσω ποιήσομαι μνήμην· Ἡσίοδον δὲ ἢ τὸν Ἡσιόδῳ Θεογονίαν ἐσποιήσαντα οἶδα γράψαντα ὡς Χάος πρῶτον, ἐπὶ δὲ αὐτῷ Γῆ τε καὶ Τάρταρος καὶ Ἔρως γένοιτο·
9.35.5. Ἡσίοδος δὲ ἐν Θεογονίᾳ—προσιέσθω δὲ ὅτῳ φίλον τὴν Θεογονίαν—, ἐν δʼ οὖν τῇ ποιήσει ταύτῃ τὰς Χάριτάς φησιν εἶναι Διός τε καὶ Εὐρυνόμης καί σφισιν ὀνόματα Εὐφροσύνην τε καὶ Ἀγλαΐαν εἶναι καὶ Θαλίαν. κατὰ ταὐτὰ δὲ ἐν ἔπεσίν ἐστι τοῖς Ὀνομακρίτου. Ἀντίμαχος δὲ οὔτε ἀριθμὸν Χαρίτων οὔτε ὀνόματα εἰπὼν Αἴγλης εἶναι θυγατέρας καὶ Ἡλίου φησὶν αὐτάς. Ἑρμησιάνακτι δὲ τῷ τὰ ἐλεγεῖα γράψαντι τοσόνδε οὐ κατὰ τὴν τῶν πρότερον δόξαν ἐστὶν αὐτῷ πεποιημένον, ὡς ἡ Πειθὼ Χαρίτων εἴη καὶ αὐτὴ μία.
10.4.3. τὸ ἕτερον δὲ οὐκ ἐδυνήθην συμβαλέσθαι πρότερον, ἐφʼ ὅτῳ καλλίχορον τὸν Πανοπέα εἴρηκε, πρὶν ἢ ἐδιδάχθην ὑπὸ τῶν παρʼ Ἀθηναίοις καλουμένων Θυιάδων. αἱ δὲ Θυιάδες γυναῖκες μέν εἰσιν Ἀττικαί, φοιτῶσαι δὲ ἐς τὸν Παρνασσὸν παρὰ ἔτος αὐταί τε καὶ αἱ γυναῖκες Δελφῶν ἄγουσιν ὄργια Διονύσῳ. ταύταις ταῖς Θυιάσι κατὰ τὴν ἐξ Ἀθηνῶν ὁδὸν καὶ ἀλλαχοῦ χοροὺς ἱστάναι καὶ παρὰ τοῖς Πανοπεῦσι καθέστηκε· καὶ ἡ ἐπίκλησις ἡ ἐς τὸν Πανοπέα Ὁμήρου ὑποσημαίνειν τῶν Θυιάδων δοκεῖ τὸν χορόν.
10.6.4. οἱ δὲ Καστάλιόν τε ἄνδρα αὐτόχθονα καὶ θυγατέρα ἐθέλουσιν αὐτῷ γενέσθαι Θυίαν, καὶ ἱερᾶσθαί τε τὴν Θυίαν Διονύσῳ πρῶτον καὶ ὄργια ἀγαγεῖν τῷ θεῷ· ἀπὸ ταύτης δὲ καὶ ὕστερον ὅσαι τῷ Διονύσῳ μαίνονται Θυιάδας καλεῖσθαι σφᾶς ὑπὸ ἀνθρώπων· Ἀπόλλωνος δʼ οὖν παῖδα καὶ Θυίας νομίζουσιν εἶναι Δελφόν. οἱ δὲ μητρὸς μὲν Μελαίνης φασὶν αὐτόν, θυγατρὸς Κηφισοῦ.
10.15.3. ἦ τότʼ ἀμειψάμενος στεινὸν πόρον Ἑλλησπόντου † αὐδήσει Γαλατῶν ὀλοὸς στρατός, οἵ ῥʼ ἀθεμίστως Ἀσίδα πορθήσουσι· θεὸς δʼ ἔτι κύντερα θήσει πάγχυ μάλʼ, οἳ ναίουσι παρʼ ἠϊόνεσσι θαλάσσης— εἰς ὀλίγον· τάχα γάρ σφιν ἀοσσητῆρα Κρονίων ὁρμήσει, ταύροιο διοτρεφέος φίλον υἱόν, ὃς πᾶσιν Γαλάτῃσιν ὀλέθριον ἦμαρ ἐφήσει. παῖδα δὲ εἶπε ταύρου τὸν ἐν Περγάμῳ βασιλεύσαντα Ἄτταλον· τὸν δὲ αὐτὸν τοῦτον καὶ ταυρόκερων προσείρηκε χρηστήριον.
10.19.3. τὸ ἀπὸ τούτου δὲ ἔρχομαι διηγησόμενος λόγον Λέσβιον. ἁλιεῦσιν ἐν Μηθύμνῃ τὰ δίκτυα ἀνείλκυσεν ἐκ θαλάσσης πρόσωπον ἐλαίας ξύλου πεποιημένον· τοῦτο ἰδέαν παρείχετο φέρουσαν μὲν τοι ἐς τὸ θεῖον, ξένην δὲ καὶ ἐπὶ θεοῖς Ἑλληνικοῖς οὐ καθεστῶσαν. εἴροντο οὖν οἱ Μηθυμναῖοι τὴν Πυθίαν ὅτου θεῶν ἢ καὶ ἡρώων ἐστὶν ἡ εἰκών· ἡ δὲ αὐτοὺς σέβεσθαι Διόνυσον Φαλλῆνα ἐκέλευσεν. ἐπὶ τούτῳ οἱ Μηθυμναῖοι ξόανον μὲν τὸ ἐκ τῆς θαλάσσης παρὰ σφίσιν ἔχοντες καὶ θυσίαις καὶ εὐχαῖς τιμῶσι, χαλκοῦν δὲ ἀποπέμπουσιν ἐς Δελφούς. 10.19.4. τὰ δὲ ἐν τοῖς ἀετοῖς, ἔστιν Ἄρτεμις καὶ Λητὼ καὶ Ἀπόλλων καὶ Μοῦσαι δύσις τε Ἡλίου καὶ Διόνυσός τε καὶ αἱ γυναῖκες αἱ Θυιάδες. τὰ μὲν δὴ πρῶτα αὐτῶν Ἀθηναῖος Πραξίας μαθητὴς Καλάμιδός ἐστιν ὁ ἐργασάμενος· χρόνου δὲ ὡς ὁ ναὸς ἐποιεῖτο ἐγγινομένου Πραξίαν μὲν ἔμελλεν ἀπάξειν τὸ χρεών, τὰ δὲ ὑπολειπόμενα τοῦ ἐν τοῖς ἀετοῖς κόσμου ἐποίησεν Ἀνδροσθένης, γένος μὲν καὶ οὗτος Ἀθηναῖος, μαθητὴς δὲ Εὐκάδμου. ὅπλα δὲ ἐπὶ τῶν ἐπιστυλίων χρυσᾶ, Ἀθηναῖοι μὲν τὰς ἀσπίδας ἀπὸ τοῦ ἔργου τοῦ Μαραθῶνι ἀνέθεσαν, Αἰτωλοὶ δὲ τά τε ὄπισθεν καὶ τὰ ἐν ἀριστερᾷ Γαλατῶν δὴ ὅπλα· σχῆμα δὲ αὐτῶν ἐστιν ἐγγυτάτω τῶν Περσικῶν γέρρων.
10.31.9. αἱ δὲ ὑπὲρ τὴν Πενθεσίλειαν φέρουσαι μέν εἰσιν ὕδωρ ἐν κατεαγόσιν ὀστράκοις, πεποίηται δὲ ἡ μὲν ἔτι ὡραία τὸ εἶδος, ἡ δὲ ἤδη τῆς ἡλικίας προήκουσα· ἰδίᾳ μὲν δὴ οὐδὲν ἐπίγραμμα ἐπὶ ἑκατέρᾳ τῶν γυναικῶν, ἐν κοινῷ δέ ἐστιν ἐπὶ ἀμφοτέραις εἶναι σφᾶς τῶν οὐ μεμυημένων γυναικῶν.
10.31.11. ἔστι δὲ καὶ πίθος ἐν τῇ γραφῇ, πρεσβύτης δὲ ἄνθρωπος, ὁ δὲ ἔτι παῖς, καὶ γυναῖκες, νέα μὲν ὑπὸ τῇ πέτρᾳ, παρὰ δὲ τὸν πρεσβύτην ἐοικυῖα ἐκείνῳ τὴν ἡλικίαν· οἱ μὲν δὴ ἄλλοι φέρουσιν ὕδωρ, τῇ δὲ γραῒ κατεᾶχθαι τὴν ὑδρίαν εἰκάσεις· ὅσον δὲ ἐν τῷ ὀστράκῳ λοιπόν ἦν τοῦ ὕδατος, ἐκχέουσά ἐστιν αὖθις ἐς τὸν πίθον. ἐτεκμαιρόμεθα δʼ εἶναι καὶ τούτους τῶν τὰ δρώμενα Ἐλευσῖνι ἐν οὐδενὶ θεμένων λόγῳ· οἱ γὰρ ἀρχαιότεροι τῶν Ἑλλήνων τελετὴν τὴν Ἐλευσινίαν πάντων ὁπόσα ἐς εὐσέβειαν ἥκει τοσούτῳ ἦγον ἐντιμότερον ὅσῳ καὶ θεοὺς ἐπίπροσθεν ἡρώων.
10.32.7. τὸ δὲ ἄντρον τὸ Κωρύκιον μεγέθει τε ὑπερβάλλει τὰ εἰρημένα καὶ ἔστιν ἐπὶ πλεῖστον ὁδεῦσαι διʼ αὐτοῦ καὶ ἄνευ λαμπτήρων· ὅ τε ὄροφος ἐς αὔταρκες ἀπὸ τοῦ ἐδάφους ἀνέστηκε, καὶ ὕδωρ τὸ μὲν ἀνερχόμενον ἐκ πηγῶν, πλέον δὲ ἔτι ἀπὸ τοῦ ὀρόφου στάζει, ὥστε καὶ δῆλα ἐν τῷ ἐδάφει σταλαγμῶν τὰ ἴχνη διὰ παντός ἐστι τοῦ ἄντρου. ἱερὸν δὲ αὐτὸ οἱ περὶ τὸν Παρνασσὸν Κωρυκίων τε εἶναι Νυμφῶν καὶ Πανὸς μάλιστα ἥγηνται. ἀπὸ δὲ τοῦ Κωρυκίου χαλεπὸν ἤδη καὶ ἀνδρὶ εὐζώνῳ πρὸς τὰ ἄκρα ἀφικέσθαι τοῦ Παρνασσοῦ· τὰ δὲ νεφῶν τέ ἐστιν ἀνωτέρω τὰ ἄκρα καὶ αἱ Θυιάδες ἐπὶ τούτοις τῷ Διονύσῳ καὶ τῷ Ἀπόλλωνι μαίνονται.
10.33.11. †ἃ μάλιστα ἄξιον Διονύσῳ δρῶσιν ὄργια, ἔσοδος δὲ ἐς τὸ ἄδυτον οὐδὲ ἐν φανερῷ σφισιν †ἄγαλμα οὐκ ἔστι. λέγεται δὲ ὑπὸ τῶν Ἀμφικλειέων μάντιν τέ σφισι τὸν θεὸν τοῦτον καὶ βοηθὸν νόσων καθεστηκέναι· τὰ μὲν δὴ νοσήματα αὐτοῖς Ἀμφικλειεῦσι καὶ τοῖς προσοικοῦσιν ἰᾶται διʼ ὀνειράτων, πρόμαντις δὲ ὁ ἱερεύς ἐστι, χρῷ δὲ ἐκ τοῦ θεοῦ κάτοχος.' '. None | 1.2.4. On entering the city there is a building for the preparation of the processions, which are held in some cases every year, in others at longer intervals. Hard by is a temple of Demeter, with images of the goddess herself and of her daughter, and of Iacchus holding a torch. On the wall, in Attic characters, is written that they are works of Praxiteles. Not far from the temple is Poseidon on horseback, hurling a spear against the giant Polybotes, concerning whom is prevalent among the Coans the story about the promontory of Chelone. But the inscription of our time assigns the statue to another, and not to Poseidon. From the gate to the Cerameicus there are porticoes, and in front of them brazen statues of such as had some title to fame, both men and women. 1.2.5. One of the porticoes contains shrines of gods, and a gymnasium called that of Hermes. In it is the house of Pulytion, at which it is said that a mystic rite was performed by the most notable Athenians, parodying the Eleusinian mysteries. But in my time it was devoted to the worship of Dionysus. This Dionysus they call Melpomenus (Minstrel), on the same principle as they call Apollo Musegetes (Leader of the Muses). Here there are images of Athena Paeonia (Healer), of Zeus, of Mnemosyne (Memory) and of the Muses, an Apollo, the votive offering and work of Eubulides, and Acratus, a daemon attendant upon Apollo; it is only a face of him worked into the wall. After the precinct of Apollo is a building that contains earthen ware images, Amphictyon, king of Athens, feasting Dionysus and other gods. Here also is Pegasus of Eleutherae, who introduced the god to the Athenians. Herein he was helped by the oracle at Delphi, which called to mind that the god once dwelt in Athens in the days of Icarius.
1.14.1. So ended the period of Epeirot ascendancy. When you have entered the Odeum at Athens you meet, among other objects, a figure of Dionysus worth seeing. Hard by is a spring called Enneacrunos (Nine Jets), embellished as you see it by Peisistratus. There are cisterns all over the city, but this is the only fountain. Above the spring are two temples, one to Demeter and the Maid, while in that of Triptolemus is a statue of him. The accounts given of Triptolemus I shall write, omitting from the story as much as relates to Deiope.
1.15.3. At the end of the painting are those who fought at Marathon; the Boeotians of Plataea and the Attic contingent are coming to blows with the foreigners. In this place neither side has the better, but the center of the fighting shows the foreigners in flight and pushing one another into the morass, while at the end of the painting are the Phoenician ships, and the Greeks killing the foreigners who are scrambling into them. Here is also a portrait of the hero Marathon, after whom the plain is named, of Theseus represented as coming up from the under-world, of Athena and of Heracles. The Marathonians, according to their own account, were the first to regard Heracles as a god. of the fighters the most conspicuous figures in the painting are Callimachus, who had been elected commander-in-chief by the Athenians, Miltiades, one of the generals, and a hero called Echetlus, of whom I shall make mention later.
1.18.9. Hadrian constructed other buildings also for the Athenians: a temple of Hera and Zeus Panellenios (Common to all Greeks), a sanctuary common to all the gods, and, most famous of all, a hundred pillars of Phrygian marble. The walls too are constructed of the same material as the cloisters. And there are rooms there adorned with a gilded roof and with alabaster stone, as well as with statues and paintings. In them are kept books. There is also a gymnasium named after Hadrian; of this too the pillars are a hundred in number from the Libyan quarries.
1.20.3. The oldest sanctuary of Dionysus is near the theater. Within the precincts are two temples and two statues of Dionysus, the Eleuthereus (Deliverer) and the one Alcamenes made of ivory and gold. There are paintings here—Dionysus bringing Hephaestus up to heaven. One of the Greek legends is that Hephaestus, when he was born, was thrown down by Hera. In revenge he sent as a gift a golden chair with invisible fetters. When Hera sat down she was held fast, and Hephaestus refused to listen to any other of the gods save Dionysus—in him he reposed the fullest trust—and after making him drunk Dionysus brought him to heaven. Besides this picture there are also represented Pentheus and Lycurgus paying the penalty of their insolence to Dionysus, Ariadne asleep, Theseus putting out to sea, and Dionysus on his arrival to carry off Ariadne.
1.21.1. In the theater the Athenians have portrait statues of poets, both tragic and comic, but they are mostly of undistinguished persons. With the exception of Meder no poet of comedy represented here won a reputation, but tragedy has two illustrious representatives, Euripides and Sophocles. There is a legend that after the death of Sophocles the Lacedaemonians invaded Attica, and their commander saw in a vision Dionysus, who bade him honor, with all the customary honors of the dead, the new Siren. He interpreted the dream as referring to Sophocles and his poetry, and down to the present day men are wont to liken to a Siren whatever is charming in both poetry and prose. 1.21.2. The likeness of Aeschylus is, I think, much later than his death and than the painting which depicts the action at Marathon Aeschylus himself said that when a youth he slept while watching grapes in a field, and that Dionysus appeared and bade him write tragedy. When day came, in obedience to the vision, he made an attempt and hereafter found composing quite easy.
1.25.1. Such were the fates I saw befall the locusts. On the Athenian Acropolis is a statue of Pericles, the son of Xanthippus, and one of Xanthippus him self, who fought against the Persians at the naval battle of Mycale. 479 B.C. But that of Pericles stands apart, while near Xanthippus stands Anacreon of Teos, the first poet after Sappho of Lesbos to devote himself to love songs, and his posture is as it were that of a man singing when he is drunk. Deinomenes fl. 400 B.C. made the two female figures which stand near, Io, the daughter of Inachus, and Callisto, the daughter of Lycaon, of both of whom exactly the same story is told, to wit, love of Zeus, wrath of Hera, and metamorphosis, Io becoming a cow and Callisto a bear.
1.25.7. But Cassander, inspired by a deep hatred of the Athenians, made a friend of Lachares, who up to now had been the popular champion, and induced him also to arrange a tyranny. We know no tyrant who proved so cruel to man and so impious to the gods. Although Demetrius the son of Antigonus was now at variance with the Athenian people, he notwithstanding deposed Lachares too from his tyranny, who, on the capture of the fortifications, escaped to Boeotia . Lachares took golden shields from the Acropolis, and stripped even the statue of Athena of its removable ornament; he was accordingly suspected of being a very wealthy man,
1.29.2. Outside the city, too, in the parishes and on the roads, the Athenians have sanctuaries of the gods, and graves of heroes and of men. The nearest is the Academy, once the property of a private individual, but in my time a gymnasium. As you go down to it you come to a precinct of Artemis, and wooden images of Ariste (Best) and Calliste (Fairest). In my opinion, which is supported by the poems of Pamphos, these are surnames of Artemis. There is another account of them, which I know but shall omit. Then there is a small temple, into which every year on fixed days they carry the image of Dionysus Eleuthereus.
1.29.16. Lycurgus provided for the state-treasury six thousand five hundred talents more than Pericles, the son of Xanthippus, collected, and furnished for the procession of the Goddess golden figures of Victory and ornaments for a hundred maidens; for war he provided arms and missiles, besides increasing the fleet to four hundred warships. As for buildings, he completed the theater that others had begun, while during his political life he built dockyards in the Peiraeus and the gymnasium near what is called the Lyceum. Everything made of silver or gold became part of the plunder Lachares made away with when he became tyrant, but the buildings remained to my time.
1.31.4. Such is the legend. Phlya and Myrrhinus have altars of Apollo Dionysodotus, Artemis Light-bearer, Dionysus Flower-god, the Ismenian nymphs and Earth, whom they name the Great goddess; a second temple contains altars of Demeter Anesidora (Sender-up of Gifts), Zeus Ctesius (God of Gain), Tithrone Athena, the Maid First-born and the goddesses styled August. The wooden image at Myrrhinus is of Colaenis.
1.38.8. When you have turned from Eleusis to Boeotia you come to the Plataean land, which borders on Attica . Formerly Eleutherae formed the boundary on the side towards Attica, but when it came over to the Athenians henceforth the boundary of Boeotia was Cithaeron. The reason why the people of Eleutherae came over was not because they were reduced by war, but because they desired to share Athenian citizenship and hated the Thebans. In this plain is a temple of Dionysus, from which the old wooden image was carried off to Athens . The image at Eleutherae at the present day is a copy of the old one.
1.43.2. In the Town-hall are buried, they say, Euippus the son of Megareus and Ischepolis the son of Alcathous. Near the Town-hall is a rock. They name it Anaclethris (Recall), because Demeter (if the story be credible) here too called her daughter back when she was wandering in search of her. Even in our day the Megarian women hold a performance that is a mimic representation of the legend.
2.2.6. The things worthy of mention in the city include the extant remains of antiquity, but the greater number of them belong to the period of its second ascendancy. On the market-place, where most of the sanctuaries are, stand Artemis surnamed Ephesian and wooden images of Dionysus, which are covered with gold with the exception of their faces; these are ornamented with red paint. They are called Lysius and Baccheus, 2.2.7. and I too give the story told about them. They say that Pentheus treated Dionysus despitefully, his crowning outrage being that he went to Cithaeron, to spy upon the women, and climbing up a tree beheld what was done. When the women detected Pentheus, they immediately dragged him down, and joined in tearing him, living as he was, limb from limb. Afterwards, as the Corinthians say, the Pythian priestess commanded them by an oracle to discover that tree and to worship it equally with the god. For this reason they have made these images from the tree.
2.7.5. On the modern citadel is a sanctuary of Fortune of the Height, and after it one of the Dioscuri. Their images and that of Fortune are of wood. On the stage of the theater built under the citadel is a statue of a man with a shield, who they say is Aratus, the son of Cleinias. After the theater is a temple of Dionysus. The god is of gold and ivory, and by his side are Bacchanals of white marble. These women they say are sacred to Dionysus and maddened by his inspiration. The Sicyonians have also some images which are kept secret. These one night in each year they carry to the temple of Dionysus from what they call the Cosmeterium (Tiring-room), and they do so with lighted torches and native hymns. 2.7.6. The first is the one named Baccheus, set up by Androdamas, the son of Phlias, and this is followed by the one called Lysius (Deliverer), brought from Thebes by the Theban Phanes at the command of the Pythian priestess. Phanes came to Sicyon when Aristomachus, the son of Cleodaeus, failed to understand the oracle I To wait for “the third fruit,” i.e. the third generation. It was interpreted to mean the third year. given him, and therefore failed to return to the Peloponnesus . As you walk from the temple of Dionysus to the market-place you see on the right a temple of Artemis of the lake. A look shows that the roof has fallen in, but the inhabitants cannot tell whether the image has been removed or how it was destroyed on the spot.
2.17.4. The statue of Hera is seated on a throne; it is huge, made of gold and ivory, and is a work of Polycleitus. She is wearing a crown with Graces and Seasons worked upon it, and in one hand she carries a pomegranate and in the other a sceptre. About the pomegranate I must say nothing, for its story is somewhat of a holy mystery. The presence of a cuckoo seated on the sceptre they explain by the story that when Zeus was in love with Hera in her maidenhood he changed himself into this bird, and she caught it to be her pet. This tale and similar legends about the gods I relate without believing them, but I relate them nevertheless. 2.17.5. By the side of Hera stands what is said to be an image of Hebe fashioned by Naucydes; it, too, is of ivory and gold. By its side is an old image of Hera on a pillar. The oldest image is made of wild-pear wood, and was dedicated in Tiryns by Peirasus, son of Argus, and when the Argives destroyed Tiryns they carried it away to the Heraeum. I myself saw it, a small, seated image.
2.20.4. The tomb near this they call that of the maenad Chorea, saying that she was one of the women who joined Dionysus in his expedition against Argos, and that Perseus, being victorious in the battle, put most of the women to the sword. To the rest they gave a common grave, but to Chorea they gave burial apart because of her high rank.
2.20.6. Not far from the statues are shown the tomb of Danaus and a cenotaph of the Argives who met their death at Troy or on the journey home. Here there is also a sanctuary of Zeus the Saviour. Beyond it is a building where the Argive women bewail Adonis. On the right of the entrance is the sanctuary of Cephisus. It is said that the water of this river was not utterly destroyed by Poseidon, but that just in this place, where the sanctuary is, it can be heard flowing under the earth.
2.22.1. The temple of Hera Anthea (Flowery) is on the right of the sanctuary of Leto, and before it is a grave of women. They were killed in a battle against the Argives under Perseus, having come from the Aegean Islands to help Dionysus in war; for which reason they are surnamed Haliae (Women of the Sea). Facing the tomb of the women is a sanctuary of Demeter, surnamed Pelasgian from Pelasgus, son of Triopas, its founder, and not far from the sanctuary is the grave of Pelasgus.
2.23.7. for instance, an underground building over which was the bronze chamber which Acrisius once made to guard his daughter. Perilaus, however, when he became tyrant, pulled it down. Besides this building there is the tomb of Crotopus and a temple of Cretan Dionysus. For they say that the god, having made war on Perseus, afterwards laid aside his enmity, and received great honors at the hands of the Argives, including this precinct set specially apart for himself.' "2.23.8. It was afterwards called the precinct of the Cretan god, because, when Ariadne died, Dionysus buried her here. But Lyceas says that when the temple was being rebuilt an earthenware coffin was found, and that it was Ariadne's. He also said that both he himself and other Argives had seen it. Near the temple of Dionysus is a temple of Heavenly Aphrodite. " '
2.25.9. Going down seawards, you come to the chambers of the daughters of Proetus. On returning to the highway you will reach Medea on the left hand. They say that Electryon, the father of Alcmena, was king of Medea, but in my time nothing was left of it except the foundations.
2.30.3. In Aegina, as you go towards the mountain of Zeus, God of all the Greeks, you reach a sanctuary of Aphaea, in whose honor Pindar composed an ode for the Aeginetans. The Cretans say (the story of Aphaea is Cretan) that Carmanor, who purified Apollo after he had killed Pytho, was the father of Eubulus, and that the daughter of Zeus and of Carme, the daughter of Eubulus, was Britomartis. She took delight, they say, in running and in the chase, and was very dear to Artemis. Fleeing from Minos, who had fallen in love with her, she threw herself into nets which had been cast (aphemena) for a draught of fishes. She was made a goddess by Artemis, and she is worshipped, not only by the Cretans, but also by the Aeginetans, who say that Britomartis shows herself in their island. Her surname among the Aeginetans is Aphaea; in Crete it is Dictynna (Goddess of Nets).
2.31.2. In this temple are altars to the gods said to rule under the earth. It is here that they say Semele was brought out of Hell by Dionysus, and that Heracles dragged up the Hound of Hell. Cerberus, the fabulous watch-dog. But I cannot bring myself to believe even that Semele died at all, seeing that she was the wife of Zeus; while, as for the so-called Hound of Hell, I will give my views in another place. Paus. 3.25.6 .
2.37.5. I saw also what is called the Spring of Amphiaraus and the Alcyonian Lake, through which the Argives say Dionysus went down to Hell to bring up Semele, adding that the descent here was shown him by Palymnus. There is no limit to the depth of the Alcyonian Lake, and I know of nobody who by any contrivance has been able to reach the bottom of it since not even Nero, who had ropes made several stades long and fastened them together, tying lead to them, and omitting nothing that might help his experiment, was able to discover any limit to its depth.
3.13.2. But the disasters of the Messenians, and the length of their exile from the Peloponnesus, even after their return wrapped in darkness much of their ancient history, and their. ignorance makes it easy for any who wish to dispute a claim with them. Opposite the Olympian Aphrodite the Lacedaemonians have a temple of the Saviour Maid. Some say that it was made by Orpheus the Thracian, others by Abairis when he had come from the Hyperboreans.' "
3.16.11. but if ever the scourgers spare the lash because of a lad's beauty or high rank, then at once the priestess finds the image grow so heavy that she can hardly carry it. She lays the blame on the scourgers, and says that it is their fault that she is being weighed down. So the image ever since the sacrifices in the Tauric land keeps its fondness for human blood. They call it not only Orthia, but also Lygodesma (Willow-bound), because it was found in a thicket of willows, and the encircling willow made the image stand upright. " '
3.18.12. There is Peleus handing over Achilles to be reared by Cheiron, who is also said to have been his teacher. There is Cephalus, too, carried off by Day because of his beauty. The gods are bringing gifts to the marriage of Harmonia. There is wrought also the single combat of Achilles and Memnon, and Heracles avenging himself upon Diomedes the Thracian, and upon Nessus at the river Euenus. Hermes is bringing the goddesses to Alexander to be judged. Adrastus and Tydeus are staying the fight between Amphiaraus and Lycurgus the son of Pronax.
3.20.3. Crossing from here a river Phellia, and going past Amyclae along a road leading straight towards the sea, you come to the site of Pharis, which was once a city of Laconia . Turning away from the Phellia to the right is the road that leads to Mount Taygetus. On the plain is a precinct of Zeus Messapeus, who is surnamed, they say, after a man who served the god as his priest. Leaving Taygetus from here you come to the site of the city Bryseae . There still remains here a temple of Dionysus with an image in the open. But the image in the temple women only may see, for women by themselves perform in secret the sacrificial rites.
4.1.7. That this Lycus was the son of Pandion is made clear by the lines on the statue of Methapus, who made certain improvements in the mysteries. Methapus was an Athenian by birth, an expert in the mysteries and founder of all kinds of rites. It was he who established the mysteries of the Cabiri at Thebes, and dedicated in the hut of the Lycomidae a statue with an inscription that amongst other things helps to confirm my account:—
4.4.2. There is a sanctuary of Artemis called Limnatis (of the Lake) on the frontier of Messenian, in which the Messenians and the Lacedaemonians alone of the Dorians shared. According to the Lacedaemonians their maidens coming to the festival were violated by Messenian men and their king was killed in trying to prevent it. He was Teleclus the son of Archelaus, son of Agesilaus, son of Doryssus, son of Labotas, son of Echestratus, son of Agis. In addition to this they say that the maidens who were violated killed themselves for shame.' "4.4.3. The Messenians say that a plot was formed by Teleclus against persons of the highest rank in Messene who had come to the sanctuary, his incentive being the excellence of the Messenian land; in furtherance of his design he selected some Spartan youths, all without beards, dressed them in girls' clothes and ornaments, and providing them with daggers introduced them among the Messenians when they were resting; the Messenians, in defending themselves, killed the beardless youths and Teleclus himself; but the Lacedaemonians, they say, whose king did not plan this without the general consent, being conscious that they had begun the wrong, did not demand justice for the murder of Teleclus. These are the accounts given by the two sides; one may believe them according to one's feelings towards either side." '
4.31.4. On the road from Thuria towards Arcadia are the springs of the Pamisus, at which little children find cures. A road turns to the left from the springs, and after some forty stades is the city of the Messenians under Ithome . It is enclosed not only by Mount Ithome, but on the side towards the Pamisos by Mount Eva. The mountain is said to have obtained its name from the fact that the Bacchic cry of “Evoe” was first uttered here by Dionysus and his attendant women.' "
5.5.10. others that Pylenor, another Centaur, when shot by Heracles fled wounded to this river and washed his hurt in it, and that it was the hydra's poison which gave the Anigrus its nasty smell. Others again attribute the quality of the river to Melampus the son of Amythaon, who threw into it the means he used to purify the daughters of Proetus." '
5.11.8. On the pedestal supporting the throne and Zeus with all his adornments are works in gold: the Sun mounted on a chariot, Zeus and Hera, Hephaestus, and by his side Grace. Close to her comes Hermes, and close to Hermes Hestia. After Hestia is Eros receiving Aphrodite as she rises from the sea, and Aphrodite is being crowned by Persuasion. There are also reliefs of Apollo with Artemis, of Athena and of Heracles; and near the end of the pedestal Amphitrite and Poseidon, while the Moon is driving what I think is a horse. Some have said that the steed of the goddess is a mule not a horse, and they tell a silly story about the mule.
5.14.10. On what is called the Gaeum (sanctuary of Earth) is an altar of Earth; it too is of ashes. In more ancient days they say that there was an oracle also of Earth in this place. On what is called the Stomium (Mouth) the altar to Themis has been built. All round the altar of Zeus Descender runs a fence; this altar is near the great altar made of the ashes. The reader must remember that the altars have not been enumerated in the order in which they stand, but the order followed by my narrative is that followed by the Eleans in their sacrifices. By the sacred enclosure of Pelops is an altar of Dionysus and the Graces in common; between them is an altar of the Muses, and next to these an altar of the Nymphs. ' "
5.16.5. Besides the account already given they tell another story about the Sixteen Women as follows. Damophon, it is said, when tyrant of Pisa did much grievous harm to the Eleans. But when he died, since the people of Pisa refused to participate as a people in their tyrant's sins, and the Eleans too became quite ready to lay aside their grievances, they chose a woman from each of the sixteen cities of Elis still inhabited at that time to settle their differences, this woman to be the oldest, the most noble, and the most esteemed of all the women." '5.16.6. The cities from which they chose the women were Elis, The women from these cities made peace between Pisa and Elis . Later on they were entrusted with the management of the Heraean games, and with the weaving of the robe for Hera. The Sixteen Women also arrange two choral dances, one called that of Physcoa and the other that of Hippodameia. This Physcoa they say came from Elis in the Hollow, and the name of the parish where she lived was Orthia. 5.16.7. She mated they say with Dionysus, and bore him a son called Narcaeus. When he grew up he made war against the neighboring folk, and rose to great power, setting up moreover a sanctuary of Athena surnamed Narcaea. They say too that Narcaeus and Physcoa were the first to pay worship to Dionysus. So various honors are paid to Physcoa, especially that of the choral dance, named after her and managed by the Sixteen Women. The Eleans still adhere to the other ancient customs, even though some of the cities have been destroyed. For they are now divided into eight tribes, and they choose two women from each.
6.26.1. Between the market-place and the Menius is an old theater and a shrine of Dionysus. The image is the work of Praxiteles. of the gods the Eleans worship Dionysus with the greatest reverence, and they assert that the god attends their festival, the Thyia. The place where they hold the festival they name the Thyia is about eight stades from the city. Three pots are brought into the building by the priests and set down empty in the presence of the citizens and of any strangers who may chance to be in the country. The doors of the building are sealed by the priests themselves and by any others who may be so inclined.
7.18.2. About eighty stades from the river Peirus is the city of Patrae . Not far from Patrae the river Glaucus flows into the sea. The historians of ancient Patrae say that it was an aboriginal, Eumelus, who first settled in the land, and that he was king over but a few subjects. But when Triptolemus came from Attica, he received from him cultivated corn, and, learning how to found a city, named it Aroe from the tilling of the soil. 7.
18.3. It is said that Triptolemus once fell asleep, and that then Antheias, the son of Eumelus, yoked the dragons to the car of Triptolemus and tried to sow the seed himself. But Antheias fell off the car and was killed, and so Triptolemus and Eumelus together founded a city, and called it Antheia after the son of Eumelus.' "
7.18.9. Most of the images out of Aetolia and from Acaria were brought by Augustus' orders to Nicopolis, but to Patrae he gave, with other spoils from Calydon, the image of Laphria, which even in my time was still worshipped on the acropolis of Patrae . It is said that the goddess was surnamed Laphria after a man of Phocis, because the ancient image of Artemis was set up at Calydon by Laphrius, the son of Castalius, the son of Delphus." '
7.19.1. Between the temple of Laphria and the altar stands the tomb of Eurypylus. Who he was and for what reason he came to this land I shall set forth presently; but I must first describe what the condition of affairs was at his arrival. The Ionians who lived in Aroe, Antheia and Mesatis had in common a precinct and a temple of Artemis surnamed Triclaria, and in her honor the Ionians used to celebrate every year a festival and an all-night vigil. The priesthood of the goddess was held by a maiden until the time came for her to be sent to a husband.' "7.19.2. Now the story is that once upon a time it happened that the priestess of the goddess was Comaetho, a most beautiful maiden, who had a lover called Melanippus, who was far better and handsomer than his fellows. When Melanippus had won the love of the maiden, he asked the father for his daughter's hand. It is somehow a characteristic of old age to oppose the young in most things, and especially is it insensible to the desires of lovers. So Melanippus found it; although both he and Comaetho were eager to wed, he met with nothing but harshness from both his own parents and from those of his lover." '7.19.3. The history of Melanippus, like that of many others, proved that love is apt both to break the laws of men and to desecrate the worship of the gods, seeing that this pair had their fill of the passion of love in the sanctuary of Artemis. And hereafter also were they to use the sanctuary as a bridal-chamber. Forthwith the wrath of Artemis began to destroy the inhabitants; the earth yielded no harvest, and strange diseases occurred of an unusually fatal character. 7.19.4. When they appealed to the oracle at Delphi the Pythian priestess accused Melanippus and Comaetho. The oracle ordered that they themselves should be sacrificed to Artemis, and that every year a sacrifice should be made to the goddess of the fairest youth and the fairest maiden. Because of this sacrifice the river flowing by the sanctuary of Triclaria was called Ameilichus ( relentless). Previously the river had no name.' "7.19.5. The innocent youths and maidens who perished because of Melanippus and Comaetho suffered a piteous fate, as did also their relatives; but the pair, I hold, were exempt from suffering, for the one thing With the reading of the MSS.: “for to man only is it worth one's life to be successful in love.” that is worth a man's life is to be successful in love." '7.19.6. The sacrifice to Artemis of human beings is said to have ceased in this way. An oracle had been given from Delphi to the Patraeans even before this, to the effect that a strange king would come to the land, bringing with him a strange divinity, and this king would put an end to the sacrifice to Triclaria. When Troy was captured, and the Greeks divided the spoils, Eurypylus the son of Euaemon got a chest. In it was an image of Dionysus, the work, so they say, of Hephaestus, and given as a gift by Zeus to Dardanus. 7.19.7. But there are two other accounts of it. One is that this chest was left by Aeneas when he fled; the other that it was thrown away by Cassandra to be a curse to the Greek who found it. Be this as it may, Eurypylus opened the chest, saw the image, and forthwith on seeing it went mad. He continued to be insane for the greater part of the time, with rare lucid intervals. Being in this condition he did not proceed on his voyage to Thessaly, but made for the town and gulf of Cirrha. Going up to Delphi he inquired of the oracle about his illness. 7.19.8. They say that the oracle given him was to the effect that where he should come across a people offering a strange sacrifice, there he was to set down the chest and make his home. Now the ships of Eurypylus were carried down by the wind to the sea off Aroe. On landing he came across a youth and a maiden who had been brought to the altar of Triclaria. So Eurypylus found it easy to understand about the sacrifice, while the people of the place remembered their oracle seeing a king whom they had never seen before, they also suspected that the chest had some god inside it. 7.19.9. And so the malady of Eurypylus and the sacrifice of these people came to an end, and the river was given its present name Meilichus. Certain writers have said that the events I have related happened not to the Thessalian Eurypylus, but to Eurypylus the son of Dexamenus who was king in Olenus, holding that this man joined Heracles in his campaign against Troy and received the chest from Heracles. The rest of their story is the same as mine.
7.19.10. But I cannot bring myself to believe that Heracles did not know the facts about the chest, if they were as described, nor, if he were aware of them, do I think that he would ever have given it to an ally as a gift. Further, the people of Patrae have no tradition of a Eurypylus save the son of Euaemon, and to him every year they sacrifice as to a hero, when they celebrate the festival in honor of Dionysus. ' "
7.22.4. There is a similar method of divination practised at the sanctuary of Apis in Egypt . At Pharae there is also a water sacred to Hermes. The name of the spring is Hermes' stream, and the fish in it are not caught, being considered sacred to the god. Quite close to the image stand square stones, about thirty in number. These the people of Pharae adore, calling each by the name of some god. At a more remote period all the Greeks alike worshipped uncarved stones instead of images of the gods." '
8.18.7. Above Nonacris are the Aroanian Mountains, in which is a cave. To this cave, legend says, the daughters of Proetus fled when struck with madness; Melampus by secret sacrifices and purifications brought them down to a place called Lusi . Most of the Aroanian mountain belongs to Pheneus, but Lusi is on the borders of Cleitor. 8.18.8. They say that Lusi was once a city, and Agesilas was proclaimed as a man of Lusi when victor in the horse-race at the eleventh Pythian festival held by the Amphictyons; 546 B.C but when I was there not even ruins of Lusi remained. Well, the daughters of Proetus were brought down by Melampus to Lusi, and healed of their madness in a sanctuary of Artemis. Wherefore Or, “Since that time.” this Artemis is called Hemerasia (She who soothes) by the Cleitorians. ' "
8.37.5. By the image of the Mistress stands Anytus, represented as a man in armour. Those about the sanctuary say that the Mistress was brought up by Anytus, who was one of the Titans, as they are called. The first to introduce Titans into poetry was Homer, See Hom. Il. 14.279 . representing them as gods down in what is called Tartarus; the lines are in the passage about Hera's oath. From Homer the name of the Titans was taken by Onomacritus, who in the orgies he composed for Dionysus made the Titans the authors of the god's sufferings." '8.37.6. This is the story of Anytus told by the Arcadians. That Artemis was the daughter, not of Leto but of Demeter, which is the Egyptian account, the Greeks learned from Aeschylus the son of Euphorion. The story of the Curetes, who are represented under the images, and that of the Corybantes (a different race from the Curetes), carved in relief upon the base, I know, but pass them by. 8.37.7. The Arcadians bring into the sanctuary the fruit of all cultivated trees except the pomegranate. On the right as you go out of the temple there is a mirror fitted into the wall. If anyone looks into this mirror, he will see himself very dimly indeed or not at all, but the actual images of the gods and the throne can be seen quite clearly.
8.39.6. The image of Hermes in the gymnasium is like to one dressed in a cloak; but the statue does not end in feet, but in the square shape. A temple also of Dionysus is here, who by the inhabitants is surnamed Acratophorus, but the lower part of the image cannot be seen for laurel-leaves and ivy. As much of it as can be seen is painted . . . with cinnabar to shine. It is said to be found by the Iberians along with the gold.
8.42.4. The image, they say, was made after this fashion. It was seated on a rock, like to a woman in all respects save the head. She had the head and hair of a horse, and there grew out of her head images of serpents and other beasts. Her tunic reached right to her feet; on one of her hands was a dolphin, on the other a dove. Now why they had the image made after this fashion is plain to any intelligent man who is learned in traditions. They say that they named her Black because the goddess had black apparel. 8.42.5. They cannot relate either who made this wooden image or how it caught fire. But the old image was destroyed, and the Phigalians gave the goddess no fresh image, while they neglected for the most part her festivals and sacrifices, until the barrenness fell on the land. Then they went as suppliants to the Pythian priestess and received this response:—
8.54.5. The road from Tegea to Argos is very well suited for carriages, in fact a first-rate highway. On the road come first a temple and image of Asclepius. Next, turning aside to the left for about a stade, you see a dilapidated sanctuary of Apollo surnamed Pythian which is utterly in ruins. Along the straight road there are many oaks, and in the grove of oaks is a temple of Demeter called “in Corythenses.” Hard by is another sanctuary, that of Mystic Dionysus.
9.12.1. The Thebans in ancient days used to sacrifice bulls to Apollo of the Ashes. Once when the festival was being held, the hour of the sacrifice was near but those sent to fetch the bull had not arrived. And so, as a wagon happened to be near by, they sacrificed to the god one of the oxen, and ever since it has been the custom to sacrifice working oxen. The following story also is current among the Thebans. As Cadmus was leaving Delphi by the road to Phocis, a cow, it is said, guided him on his way. This cow was one bought from the herdsmen of Pelagon, and on each of her sides was a white mark like the orb of a full moon.' "
9.12.3. The Thebans assert that on the part of their citadel, where to-day stands their market-place, was in ancient times the house of Cadmus. They point out the ruins of the bridal-chamber of Harmonia, and of one which they say was Semele's into the latter they allow no man to step even now. Those Greeks who allow that the Muses sang at the wedding of Harmonia, can point to the spot in the market-place where it is said that the goddesses sang." '9.12.4. There is also a story that along with the thunderbolt hurled at the bridalchamber of Semele there fell a log from heaven. They say that Polydorus adorned this log with bronze and called it Dionysus Cadmus. Near is an image of Dionysus; Onasimedes made it of solid bronze. The altar was built by the sons of Praxiteles.
9.20.4. In the temple of Dionysus the image too is worth seeing, being of Parian marble and a work of Calamis. But a greater marvel still is the Triton. The grander of the two versions of the Triton legend relates that the women of Tanagra before the orgies of Dionysus went down to the sea to be purified, were attacked by the Triton as they were swimming, and prayed that Dionysus would come to their aid. The god, it is said, heard their cry and overcame the Triton in the fight.
9.27.1. of the gods the Thespians have from the beginning honored Love most, and they have a very ancient image of him, an unwrought stone. Who established among the Thespians the custom of worshipping Love more than any other god I do not know. He is worshipped equally by the people of Parium on the Hellespont, who were originally colonists from Erythrae in Ionia, but to-day are subject to the Romans. 9.27.2. Most men consider Love to be the youngest of the gods and the son of Aphrodite. But Olen the Lycian, who composed the oldest Greek hymns, says in a hymn to Eileithyia that she was the mother of Love. Later than Olen, both Pamphos and Orpheus wrote hexameter verse, and composed poems on Love, in order that they might be among those sung by the Lycomidae to accompany the ritual. I read them after conversation with a Torchbearer. of these things I will make no further mention. Hesiod, Hes. Th. 116 foll. or he who wrote the Theogony fathered on Hesiod, writes, I know, that Chaos was born first, and after Chaos, Earth, Tartarus and Love.
9.35.5. Hesiod in the Theogony Hes. Th. 907 (though the authorship is doubtful, this poem is good evidence) says that the Graces are daughters of Zeus and Eurynome, giving them the names of Euphrosyne, Aglaia and Thalia. The poem of Onomacritus agrees with this account. Antimachus, while giving neither the number of the Graces nor their names, says that they are daughters of Aegle and the Sun. The elegiac poet Hermesianax disagrees with his predecessors in that he makes Persuasion also one of the Graces.
10.4.3. The former passage, in which Homer speaks of the beautiful dancing-floors of Panopeus, I could not understand until I was taught by the women whom the Athenians call Thyiads. The Thyiads are Attic women, who with the Delphian women go to Parnassus every other year and celebrate orgies in honor of Dionysus. It is the custom for these Thyiads to hold dances at places, including Panopeus, along the road from Athens . The epithet Homer applies to Panopeus is thought to refer to the dance of the Thyiads.
10.6.4. Others maintain that Castalius, an aboriginal, had a daughter Thyia, who was the first to be priestess of Dionysus and celebrate orgies in honor of the god. It is said that later on men called after her Thyiads all women who rave in honor of Dionysus. At any rate they hold that Delphus was a son of Apollo and Thyia. Others say that his mother was Melaena, daughter of Cephisus.
10.15.3. Then verily, having crossed the narrow strait of the Hellespont, The devastating host of the Gauls shall pipe; and lawlessly They shall ravage Asia ; and much worse shall God do To those who dwell by the shores of the sea For a short while. For right soon the son of Cronos Shall raise them a helper, the dear son of a bull reared by Zeus, Who on all the Gauls shall bring a day of destruction. By the son of a bull she meant Attalus, king of Pergamus, who was also styled bull-horned by an oracle.
10.19.3. I am going on to tell a Lesbian story. Certain fishermen of Methymna found that their nets dragged up to the surface of the sea a face made of olive-wood. Its appearance suggested a touch of divinity, but it was outlandish, and unlike the normal features of Greek gods. So the people of Methymna asked the Pythian priestess of what god or hero the figure was a likeness, and she bade them worship Dionysus Phallen. Whereupon the people of Methymna kept for themselves the wooden image out of the sea, worshipping it with sacrifices and prayers, but sent a bronze copy to Delphi . 10.19.4. The carvings in the pediments are: Artemis, Leto, Apollo, Muses, a setting Sun, and Dionysus together with the Thyiad women. The first of them are the work of Praxias, an Athenian and a pupil of Calamis, but the temple took some time to build, during which Praxias died. So the rest of the ornament in the pediments was carved by Androsthenes, like Praxias an Athenian by birth, but a pupil of Eucadmus. There are arms of gold on the architraves; the Athenians dedicated the shields from spoils taken at the battle of Marathon, and the Aetolians the arms, supposed to be Gallic, behind and on the left. Their shape is very like that of Persian wicker shields.
10.31.9. The women beyond Penthesileia are carrying water in broken pitchers; one is depicted as in the bloom of youth, the other is already advanced in years. There is no separate inscription on either woman, but there is one common to the pair, which states that they are of the number of the uninitiated.' "
10.31.11. There is also in the painting a jar, and an old man, with a boy and two women. One of these, who is young, is under the rock; the other is beside the old man and of a like age to his. The others are carrying water, but you will guess that the old woman's water-jar is broken. All that remains of the water in the sherd she is pouring out again into the jar. We inferred that these people too were of those who had held of no account the rites at Eleusis . For the Greeks of an earlier period looked upon the Eleusinian mysteries as being as much higher than all other religious acts as gods are higher than heroes." "
10.32.7. But the Corycian cave exceeds in size those I have mentioned, and it is possible to make one's way through the greater part of it even without lights. The roof stands at a sufficient height from the floor, and water, rising in part from springs but still more dripping from the roof, has made clearly visible the marks of drops on the floor throughout the cave. The dwellers around Parnassus believe it to be sacred to the Corycian nymphs, and especially to Pan. From the Corycian cave it is difficult even for an active walker to reach the heights of Parnassus . The heights are above the clouds, and the Thyiad women rave there in honor of Dionysus and Apollo." '
10.33.11. They celebrate orgies, well worth seeing, in honor of Dionysus, but there is no entrance to the shrine, nor have they any image that can be seen. The people of Amphicleia say that this god is their prophet and their helper in disease. The diseases of the Amphicleans themselves and of their neighbors are cured by means of dreams. The oracles of the god are given by the priest, who utters them when under the divine inspiration.' '. None |
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152. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Aristophanes, on Bacchic cult • Bacchus, Bacchius • Dionysos • Dionysos, Dionysos Axie taure • Dionysos, Dionysos as bull • Dionysos, Dionysos bougenes • Dionysos, Dionysos boukeros • Dionysos, Dionysos boukolos • Dionysos, Dionysos taurometopos • Dionysos, Dionysos tauropos • Dionysos, Dionysos tauros diotrefes • Dionysos, chariot • Dionysos, epiphany • Dionysos,punishment • Dionysus • chariot, Dionysos
Found in books: Bernabe et al (2013) 14, 333, 530; Brule (2003) 24, 25
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153. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Dionysus • Dionysus, birth of Dionysus • death of Dionysus
Found in books: de Jáuregui (2010) 170, 276; Álvarez (2019) 137
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154. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Bacchus • Dionysus, dismemberment and death of
Found in books: Graf and Johnston (2007) 152; Levine Allison and Crossan (2006) 196
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155. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Aelius Aristides, Hymn to Dionysus • Bes and Dionysos cult, Latin invocation for epiphany • Bes and Dionysos cult, and divinatory incubation at Abydos • Bes and Dionysos cult, and proxy incubation at Abydos • Bes and Dionysos cult, chthonic aspects • Bes and Dionysos cult, oracle preserved in epitaph • Bes and Dionysos cult, worship beyond Egypt • Dionysos • Dionysus • Dionysus, heart • Dionysus,birth • Gods (Egyptian, Greek, and Roman), Dionysus • Orphic, see Bacchic, initiation, mystery cults, rites
Found in books: Bernabe et al (2013) 9, 466; Edelmann-Singer et al (2020) 129; Lipka (2021) 174, 176; Miller and Clay (2019) 312, 317, 318; Renberg (2017) 493; Tanaseanu-Döbler and von Alvensleben (2020) 343; Tor (2017) 268; Trapp et al (2016) 74, 75, 76; de Jáuregui et al. (2011) 3, 128
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156. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Dionysos • Dionysos, Eleuthereus
Found in books: Bernabe et al (2013) 27; Ekroth (2013) 33
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157. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Alexander III (‘the Great’) of Macedon, and Dionysus • Alexander the Great,as New Dionysos • Dionysos • Dionysos, Dionysos Bassareus/Bassaros • Dionysos, Dionysos Lenaios/Lenaeus • Dionysos, Dionysos Liknites • Dionysos, Dionysos Lysios • Dionysos, Dionysos ploutodotes • Dionysos, Orphic Dionysos • Dionysos, as antagonist of heroes • Dionysos, awakening • Dionysos, epiphany • Dionysos, tomb • Dionysos,rebirth • Dionysus • Dionysus (Bacchus) • Dionysus (god and cult) • Dionysus cult • Dionysus, and Alexander • Dionysus, and Antony • Dionysus, and the Ptolemies • Dionysus, birth of Dionysus • Dionysus, mirror • Dionysus, toys • Ptolemies, and Dionysus • awakening, Dionysos • death associated with Dionysos and Dionysian cult or myth • death of Dionysus • mysteries, mystery cults, Bacchic, Dionysiac • technitai (Artists of Dionysus), benefactors of (φιλοτεχνῖται) • technitai (Artists of Dionysus), supporting royal ideology • women and Dionysus • women as worshippers of Bacchus • wool, worked for Athena by parthenoi and Dionysus
Found in books: Ayres and Ward (2021) 109; Belayche and Massa (2021) 171, 213; Bernabe et al (2013) 103, 111, 154, 335, 401, 444, 455, 468; Bortolani et al (2019) 51; Bricault and Bonnet (2013) 142; Csapo (2022) 48, 49; Gorain (2019) 63; Lyons (1997) 88; Martin (2009) 108; Parker (2005) 324; Waldner et al (2016) 42; de Jáuregui (2010) 48, 49, 54, 55, 146, 147, 149, 151, 240, 249, 259, 268, 271, 333, 350, 354, 355; de Jáuregui et al. (2011) 115; Álvarez (2019) 136, 137
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158. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Dionysos • Dionysos, awakening • Dionysos, epiphany • Dionysus,
Found in books: Bernabe et al (2013) 467; Bowersock (1997) 125, 126
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159. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Dionysos • Dionysos, Dionysos Xenos • Dionysos, Dionysos eribromos • Dionysos, epiphany • Dionysos, nurse of • Dionysos,punishment • Dionysus • Proitids, and Dionysos
Found in books: Bernabe et al (2013) 14, 287, 303; Kowalzig (2007) 278; Steiner (2001) 168
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160. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Bacchus, Bacchius • Dionysos • Dionysos, Dionysos Lenaios/Lenaeus • Dionysos, Dionysos Liknites • Dionysos, Dionysos as bull • Dionysos, Dionysos boukeros • Dionysos, Dionysos polyonymos • Dionysos, Orphic Dionysos • Dionysos, awakening • Dionysos, epiphany • Dionysos, nurse of • Dionysos, tomb • Dionysos,miracles • Dionysos,rebirth • Dionysus • Dionysus, and the Cowherds at Pergamon • Dionysus, heart of |
