| 1. Pindar, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •dionysos, tomb Found in books: Bernabe et al. (2013), Redefining Dionysos, 111 |
2. Aeschylus, Eumenides, 22-26 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 64, 65| 26. λαγὼ δίκην Πενθεῖ καταρράψας μόρον· | |
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| 3. Aristophanes, Frogs, 324 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •dionysos, tomb Found in books: Bernabe et al. (2013), Redefining Dionysos, 111 |
4. Euripides, Bacchae, 298-300, 297 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 64| 297. Ἥρᾳ ποθʼ ὡμήρευσε, συνθέντες λόγον. | |
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| 5. Euripides, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •dionysos, tomb Found in books: Bernabe et al. (2013), Redefining Dionysos, 64 |
| 6. Philochorus, Fragments, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •dionysos, tomb Found in books: Bernabe et al. (2013), Redefining Dionysos, 65, 111 |
| 7. Callimachus, Fragments, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •dionysos, tomb Found in books: Bernabe et al. (2013), Redefining Dionysos, 111 |
| 8. Euphorion of Chalcis, Fragments, None (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •dionysos, tomb Found in books: Bernabe et al. (2013), Redefining Dionysos, 65 |
9. Diodorus Siculus, Historical Library, 1.96, 3.62, 5.75.4 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •dionysos, tomb Found in books: Bernabe et al. (2013), Redefining Dionysos, 111 | 1.96. 1. But 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. For 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. As 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. Orpheus, 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. For 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 all these were introduced by Orpheus in imitation of the Egyptian funeral customs.,6. Hermes, 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. Now 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. The 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. And 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. 3.62. 3.62. 1. But since we have previously made mention, in connection with our discussion of Egypt, of the birth of Dionysus and of his deeds as they are preserved in the local histories of that country, we are of the opinion that it is appropriate in this place to add the myths about this god which are current among the Greeks.,2. But since the early composers of myths and the early poets who have written about Dionysus do not agree with one another and have committed to writing many monstrous tales, it is a difficult undertaking to give a clear account of the birth and deeds of this god. For some have handed down the story that there was but one Dionysus, others that there were three, and there are those who state that there was never any birth of him in human form whatsoever, and think that the word Dionysus means only "the gift of wine" (oinou dosis).,3. For this reason we shall endeavour to run over briefly only the main facts as they are given by each writer. Those authors, then, who use the phenomena of nature to explain this god and call the fruit of the vine "Dionysus" speak like this: "The earth brought forth of itself the vine at the same time with the other plants and it was not originally planted by some man who discovered it.,4. And they allege as proof of this fact that to this day vines grow wild in many regions and bear fruit quite similar to that of plants which are tended by the experienced hand of man.,5. Furthermore, the early men have given Dionysus the name of "Dimetor," reckoning it as a single and first birth when the plant is set in the ground and begins to grow, and as a second birth when it becomes laden with fruit and ripens its clusters, the god, therefore, being considered as having been born once from the earth and again from the vine.,6. And though the writers of myths have handed down the account of a third 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.,7. For he is considered to be the son of Zeus and Demeter, they hold, by reason of the fact that the vine gets its growth both from the earth and from rains and so bears as its fruit the wine which is pressed out from the clusters of grapes; and the statement that he was torn to pieces, while yet a youth, by the "earth-born" signifies the harvesting of the fruit by the labourers, and the boiling of his members has been worked into a myth by reason of the fact that most men boil the wine and then mix it, thereby improving its natural aroma and quality. Again, the account of his members, which the "earth-born" treated with despite, being brought together again and restored to their former natural state, shows forth that the vine, which has been stripped of its fruit and pruned at the yearly seasons, is restored by the earth to the high level of fruitfulness which it had before. For, in general, the ancient poets and writers of myths spoke of Demeter as Gê Meter (Earth Mother).,8. And 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.,9. In the same manner the account that Dionysus was born of Semelê they trace back to natural beginnings, offering the explanation that Thuonê was the name which the ancients gave to the earth, and that this goddess received the appellation Semelê because the worship and honour paid to her was dignified (semnê), and she was called Thuonê because of the sacrifices (thusiai) and burnt offerings (thuelai) which were offered (thuomenai) to her.,10. Furthermore, the tradition that Dionysus was born twice of Zeus arises from the belief that these fruits also perished in common with all other plants in the flood at the time of Deucalion, and that when they sprang up again after the Deluge it was as if there had been a second epiphany of the god among men, and so the myth was created that the god had been born again from the thigh of Zeus. However this may be, those who explain the name Dionysus as signifying the use and importance of the discovery of wine recount such a myth regarding him. 5.75.4. As 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. |
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10. Plutarch, On The Principle of Cold, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 64 | 953c. This, however, has no relevance to the question under discussion; for it has been shown that there are many cold objects which are bright and many hot which are dull and dark. Yet there are qualities more closely connected that belong to coldness; heaviness, stability, solidity, and resistance to change. Air has no part at all in them, while earth has a greater share in all of them than water has. Cold, moreover, is perceptibly one of the hardest of things and it makes things hard and unyielding. Theophrastus, for instance, tells us that when frozen fish are dropped on the ground, they are broken and smashed to bits just like objects of glass or earthenware. |
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| 11. Plutarch, Greek And Roman Questions, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •dionysos, tomb Found in books: Bernabe et al. (2013), Redefining Dionysos, 111 |
12. Plutarch, Consolation To His Wife, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •dionysos, tomb Found in books: Bernabe et al. (2013), Redefining Dionysos, 111 | 611d. when they reach the point where the want is no longer felt; and your Timoxena has been deprived of little, for what she knew was little, and her pleasure was in little things; and as for those things of which she had acquired no perception, which she had never conceived, and to which she had never given thought, how could she be said to be deprived of them? Furthermore, Iknow that you are kept from believing the statements of that other set, who win many to their way of thinking when they say that nothing is in any way evil or painful to "what has undergone dissolution," by the teaching of our fathers and by the mystic formulas of Dionysiac rites, the knowledge of which we who are participants share with each other. Consider then that the soul, which is imperishable, |
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| 13. Plutarch, Table Talk, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •dionysos, tomb Found in books: Bernabe et al. (2013), Redefining Dionysos, 111 |
| 14. Plutarch, On The E At Delphi, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •dionysos, tomb Found in books: Bernabe et al. (2013), Redefining Dionysos, 111 |
| 15. Plutarch, On Isis And Osiris, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •dionysos, tomb Found in books: Bernabe et al. (2013), Redefining Dionysos, 64, 111 |
| 16. Clement of Alexandria, Exhortation To The Greeks, 2.17.2, 2.18.1-2.18.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •dionysos, tomb Found in books: Bernabe et al. (2013), Redefining Dionysos, 111 |
| 17. Lucian, The Dance, 39 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •dionysos, tomb Found in books: Bernabe et al. (2013), Redefining Dionysos, 111 |
18. Pausanias, Description of Greece, 8.37.5, 10.4, 10.4.3, 10.32, 10.32.2, 10.32.7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •dionysos, tomb Found in books: Bernabe et al. (2013), Redefining Dionysos, 64, 111| 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. 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. 10.32.2. ἰόντι δὲ ἐκ Δελφῶν ἐπὶ τὰ ἄκρα τοῦ Παρνασσοῦ, σταδίοις μὲν ὅσον ἑξήκοντα ἀπωτέρω Δελφῶν ἐστιν ἄγαλμα χαλκοῦν, καὶ ῥᾴων εὐζώνῳ ἀνδρὶ ἢ ἡμιόνοις τε καὶ ἵπποις ἐπὶ τὸ ἄντρον ἐστὶν ἄνοδος τὸ Κωρύκιον. τούτῳ δὲ τῷ ἄντρῳ γενέσθαι τὸ ὄνομα ἀπὸ νύμφης Κωρυκίας ἐδήλωσα ὀλίγον τι ἔμπροσθεν· σπηλαίων δὲ ὧν εἶδον θέας ἄξιον μάλιστα ἐφαίνετο εἶναί μοι. 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. | 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. 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. 10.32.2. On the way from Delphi to the summit of Parnassus , about sixty stades distant from Delphi , there is a bronze image. The ascent to the Corycian cave is easier for an active walker than it is for mules or horses. I mentioned a little earlier in my narrative See Paus. 10.6.3 . that this cave was named after a nymph called Corycia, and of all the caves I have ever seen this seemed to me the best worth seeing. 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. |
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| 19. Arnobius, Against The Gentiles, 5.19 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •dionysos, tomb Found in books: Bernabe et al. (2013), Redefining Dionysos, 111 |
20. Origen, Against Celsus, 4.17 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •dionysos, tomb Found in books: Bernabe et al. (2013), Redefining Dionysos, 111 | 4.17. But will not those narratives, especially when they are understood in their proper sense, appear far more worthy of respect than the story that Dionysus was deceived by the Titans, and expelled from the throne of Jupiter, and torn in pieces by them, and his remains being afterwards put together again, he returned as it were once more to life, and ascended to heaven? Or are the Greeks at liberty to refer such stories to the doctrine of the soul, and to interpret them figuratively, while the door of a consistent explanation, and one everywhere in accord and harmony with the writings of the Divine Spirit, who had His abode in pure souls, is closed against us? Celsus, then, is altogether ignorant of the purpose of our writings, and it is therefore upon his own acceptation of them that he casts discredit, and not upon their real meaning; whereas, if he had reflected on what is appropriate to a soul which is to enjoy an everlasting life, and on the opinion which we are to form of its essence and principles, he would not so have ridiculed the entrance of the immortal into a mortal body, which took place not according to the metempsychosis of Plato, but agreeably to another and higher view of things. And he would have observed one descent, distinguished by its great benevolence, undertaken to convert (as the Scripture mystically terms them) the lost sheep of the house of Israel, which had strayed down from the mountains, and to which the Shepherd is said in certain parables to have gone down, leaving on the mountains those which had not strayed. |
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| 21. Servius, In Vergilii Georgicon Libros, 1.166 (4th cent. CE - 5th cent. CE) Tagged with subjects: •dionysos, tomb Found in books: Bernabe et al. (2013), Redefining Dionysos, 111 |
| 22. Macrobius, Saturnalia, 1.18.6 (4th cent. CE - 5th cent. CE) Tagged with subjects: •dionysos, tomb Found in books: Bernabe et al. (2013), Redefining Dionysos, 111 |
| 23. Macrobius, Saturnalia, 1.18.6 (4th cent. CE - 5th cent. CE) Tagged with subjects: •dionysos, tomb Found in books: Bernabe et al. (2013), Redefining Dionysos, 111 |
| 25. Dinarchus, Fgrhist 399, None Tagged with subjects: •dionysos, tomb Found in books: Bernabe et al. (2013), Redefining Dionysos, 65 |
| 26. Tzetzes John, Ad Lycophronem, 208 Tagged with subjects: •dionysos, tomb Found in books: Bernabe et al. (2013), Redefining Dionysos, 65 |
27. Strabo, Geography, 10.3.10 Tagged with subjects: •dionysos, tomb Found in books: Bernabe et al. (2013), Redefining Dionysos, 111 | 10.3.10. And on this account Plato, and even before his time the Pythagoreians, called philosophy music; and they say that the universe is constituted in accordance with harmony, assuming that every form of music is the work of the gods. And in this sense, also, the Muses are goddesses, and Apollo is leader of the Muses, and poetry as a whole is laudatory of the gods. And by the same course of reasoning they also attribute to music the upbuilding of morals, believing that everything which tends to correct the mind is close to the gods. Now most of the Greeks assigned to Dionysus, Apollo, Hecate, the Muses, and above all to Demeter, everything of an orgiastic or Bacchic or choral nature, as well as the mystic element in initiations; and they give the name Iacchus not only to Dionysus but also to the leader-in-chief of the mysteries, who is the genius of Demeter. And branch-bearing, choral dancing, and initiations are common elements in the worship of these gods. As for the Muses and Apollo, the Muses preside over the choruses, whereas Apollo presides both over these and the rites of divination. But all educated men, and especially the musicians, are ministers of the Muses; and both these and those who have to do with divination are ministers of Apollo; and the initiated and torch-bearers and hierophants, of Demeter; and the Sileni and Satyri and Bacchae, and also the Lenae and Thyiae and Mimallones and Naides and Nymphae and the beings called Tityri, of Dionysus. |
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| 28. Orphic Hymns., Fragments, 311, 34-37, 39, 38 Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 65 |
| 29. Iohannes Malalas, Chrom., a b c d\n0 2. 2. 2 Tagged with subjects: •dionysos, tomb Found in books: Bernabe et al. (2013), Redefining Dionysos, 65 |
