1. Hesiod, Theogony, 135, 444-445, 934-935, 937, 975, 136 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 286| 136. Φοίβην τε χρυσοστέφανον Τηθύν τʼ ἐρατεινήν. | 136. Erebus; black Night was born, and then she mated |
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2. Homer, Iliad, 4.407, 6.130-6.133, 7.467-7.475, 14.325 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •thebes, association of ares, dionysus, and aphrodite with •dionysus, nymphs and satyrs/ silens, associated with •theater and tragedy, dionysus as god of •aegean islands, dionysus associated with •dionysus, aegean islands, associated with Found in books: Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 286, 288, 297, 321, 393| 4.407. παυρότερον λαὸν ἀγαγόνθʼ ὑπὸ τεῖχος ἄρειον, 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 7.467. νῆες δʼ ἐκ Λήμνοιο παρέσταν οἶνον ἄγουσαι 7.468. πολλαί, τὰς προέηκεν Ἰησονίδης Εὔνηος, 7.469. τόν ῥʼ ἔτεχʼ Ὑψιπύλη ὑπʼ Ἰήσονι ποιμένι λαῶν. 7.470. χωρὶς δʼ Ἀτρεΐδῃς Ἀγαμέμνονι καὶ Μενελάῳ 7.471. δῶκεν Ἰησονίδης ἀγέμεν μέθυ χίλια μέτρα. 7.472. ἔνθεν οἰνίζοντο κάρη κομόωντες Ἀχαιοί, 7.473. ἄλλοι μὲν χαλκῷ, ἄλλοι δʼ αἴθωνι σιδήρῳ, 7.474. ἄλλοι δὲ ῥινοῖς, ἄλλοι δʼ αὐτῇσι βόεσσιν, 7.475. ἄλλοι δʼ ἀνδραπόδεσσι· τίθεντο δὲ δαῖτα θάλειαν. 14.325. ἣ δὲ Διώνυσον Σεμέλη τέκε χάρμα βροτοῖσιν· | 4.407. We declare ourselves to be better men by far than our fathers: we took the seat of Thebe of the seven gates, when we twain had gathered a lesser host against a stronger wall, putting our trust in the portents of the gods and in the aid of Zeus; whereas they perished through their own blind folly. 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. 6.131. 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. 6.132. 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. 6.133. 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. 7.467. and the sun set, and the work of the Achaeans was accomplished; and they slaughtered oxen throughout the huts and took supper. And ships full many were at hand from Lemnos, bearing wine, sent forth by Jason's son, Euneus, whom Hypsipyle bare to Jason, shepherd of the host. 7.468. and the sun set, and the work of the Achaeans was accomplished; and they slaughtered oxen throughout the huts and took supper. And ships full many were at hand from Lemnos, bearing wine, sent forth by Jason's son, Euneus, whom Hypsipyle bare to Jason, shepherd of the host. 7.469. and the sun set, and the work of the Achaeans was accomplished; and they slaughtered oxen throughout the huts and took supper. And ships full many were at hand from Lemnos, bearing wine, sent forth by Jason's son, Euneus, whom Hypsipyle bare to Jason, shepherd of the host. 7.470. And for themselves alone unto the sons of Atreus, Agamemnon and Menelaus, had Euneus given wine to be brought them, even a thousand measures. From these ships the long-haired Achaeans bought them wine, some for bronze, some for gleaming iron, some for hides, some for whole cattle, 7.471. And for themselves alone unto the sons of Atreus, Agamemnon and Menelaus, had Euneus given wine to be brought them, even a thousand measures. From these ships the long-haired Achaeans bought them wine, some for bronze, some for gleaming iron, some for hides, some for whole cattle, 7.472. And for themselves alone unto the sons of Atreus, Agamemnon and Menelaus, had Euneus given wine to be brought them, even a thousand measures. From these ships the long-haired Achaeans bought them wine, some for bronze, some for gleaming iron, some for hides, some for whole cattle, 7.473. And for themselves alone unto the sons of Atreus, Agamemnon and Menelaus, had Euneus given wine to be brought them, even a thousand measures. From these ships the long-haired Achaeans bought them wine, some for bronze, some for gleaming iron, some for hides, some for whole cattle, 7.474. And for themselves alone unto the sons of Atreus, Agamemnon and Menelaus, had Euneus given wine to be brought them, even a thousand measures. From these ships the long-haired Achaeans bought them wine, some for bronze, some for gleaming iron, some for hides, some for whole cattle, 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, 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: |
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3. Homer, Odyssey, 4.499-4.509 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •dionysus, and athamas Found in books: Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 549| 4.499. Αἴας μὲν μετὰ νηυσὶ δάμη δολιχηρέτμοισι. 4.500. Γυρῇσίν μιν πρῶτα Ποσειδάων ἐπέλασσεν 4.501. πέτρῃσιν μεγάλῃσι καὶ ἐξεσάωσε θαλάσσης· 4.502. καί νύ κεν ἔκφυγε κῆρα καὶ ἐχθόμενός περ Ἀθήνῃ, 4.503. εἰ μὴ ὑπερφίαλον ἔπος ἔκβαλε καὶ μέγʼ ἀάσθη· 4.504. φῆ ῥʼ ἀέκητι θεῶν φυγέειν μέγα λαῖτμα θαλάσσης. 4.505. τοῦ δὲ Ποσειδάων μεγάλʼ ἔκλυεν αὐδήσαντος· 4.506. αὐτίκʼ ἔπειτα τρίαιναν ἑλὼν χερσὶ στιβαρῇσιν 4.507. ἤλασε Γυραίην πέτρην, ἀπὸ δʼ ἔσχισεν αὐτήν· 4.508. καὶ τὸ μὲν αὐτόθι μεῖνε, τὸ δὲ τρύφος ἔμπεσε πόντῳ, 4.509. τῷ ῥʼ Αἴας τὸ πρῶτον ἐφεζόμενος μέγʼ ἀάσθη· | 4.500. First Poseidon drove him against the great rocks of Gyrae and saved him from the sea, and he'd indeed have escaped doom, though hateful to Athena, if he hadn't been made mighty mindless and thrown out a haughty word. He said he'd escaped, against gods' will, the great gulf of the sea. 4.505. Poseidon heard him speaking loudly, then at once took his trident in his well-knit hands, drove it against the Gyraean rock and split it. And one piece stayed where it was while the other fell into the sea, the one on which Ajax first sat when he was made mighty mindless, |
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| 4. Alcaeus, Fragments, 56 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •theater and tragedy, dionysus as god of Found in books: Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 185, 186 |
| 5. Pindar, Fragments, 52i.6-7, 70b (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 250 |
| 6. Aeschylus, Seven Against Thebes, 106, 105 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 286 |
7. Pindar, Olympian Odes, 1.24-1.38, 9.9 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •dionysus, and midas Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 68 | 1.25. with whom the mighty holder of the earth Poseidon fell in love, when Clotho took him out of the pure cauldron, furnished with a gleaming ivory shoulder. Yes, there are many marvels, and yet I suppose the speech of mortals beyond the true account can be deceptive, stories adorned with embroidered lies; [30] and Grace, who fashions all gentle things for men, confers esteem and often contrives to make believable the unbelievable. But the days to come are the wisest witnesses. [35] It is seemly for a man to speak well of the gods; for the blame is less that way. Son of Tantalus, I will speak of you, contrary to earlier stories. When your father invited the gods to a very well-ordered banquet at his own dear Sipylus, in return for the meals he had enjoyed, then it was that the god of the splendid trident seized you, his mind overcome with desire, and carried you away on his team of golden horses to the highest home of widely-honored Zeus, to which at a later time Ganymede came also, [45] to perform the same service for Zeus. But when you disappeared, and people did not bring you back to your mother, for all their searching, right away some envious neighbor whispered that they cut you limb from limb with a knife into the water's rolling boil over the fire, |
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| 8. Pindar, Pythian Odes, 4.87-4.88 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •thebes, association of ares, dionysus, and aphrodite with Found in books: Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 288 |
9. Aeschylus, Agamemnon, 1345, 1343 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides, Bacchae', Aeschylus and 'Christus Patiens' (2022) 38| 1343. ὤμοι, πέπληγμαι καιρίαν πληγὴν ἔσω. Χορός | 1343. Ah me! I am struck — a right-aimed stroke within me! CHOROS. |
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10. Aristophanes, The Rich Man, 287 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •dionysus, and midas Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 68, 69| 287. νὴ τοὺς θεοὺς Μίδαις μὲν οὖν, ἢν ὦτ' ὄνου λάβητε. | |
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11. Aristophanes, Frogs, 479 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •aegean islands, dionysus associated with •dionysus, aegean islands, associated with Found in books: Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 393| 479. οὗτος τί δέδρακας; ἐγκέχοδα: κάλει θεόν. 479. > ἐγκέχοδα· κάλει θεόν. | |
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12. Aristophanes, Clouds, 257 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •dionysus, and athamas Found in books: Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 548| 257. ὥσπερ με τὸν ̓Αθάμανθ' ὅπως μὴ θύσετε. | 257. SOCRATES: No, these are the rites of initiation. STREPSIADES: And what is it I am to gain? SOCRATES: You will become a thorough rattle-pate, a hardened old stager, the fine flour of the talkers.... But come, keep quiet. STREPSIADES: By Zeus! You lie not! Soon I shall be nothing but wheat-flour, if you powder me in this fashion. SOCRATES: Silence, old man, give heed to the prayers.... Oh! most mighty king, the boundless air, that keepest the earth suspended in space, thou bright Aether and ye venerable goddesses, the Clouds, who carry in your loins the thunder and the lightning, arise, ye sovereign powers and manifest yourselves in the celestial spheres to the eyes of the sage. STREPSIADES: Not yet! Wait a bit, till I fold my mantle double, so as not to get wet. And to think that I did not even bring my travelling cap! What a misfortune! SOCRATES: Come, oh! Clouds, whom I adore, come and show yourselves to this man, whether you be resting on the sacred summits of Olympus, crowned with hoar-frost, or tarrying in the gardens of Ocean, your father, forming sacred choruses with the Nymphs; whether you be gathering the waves of the Nile in golden vases or dwelling in the Maeotic marsh or on the snowy rocks of Mimas, hearken to my prayer and accept my offering. May these sacrifices be pleasing to you. CHORUS: Eternal Clouds, let us appear, let us arise from the roaring depths of Ocean, our father; let us fly towards the lofty mountains, spread our damp wings over their forest-laden summits, whence we will dominate the distant valleys, the harvest fed by the sacred earth, the murmur of the divine streams and the resounding waves of the sea, which the unwearying orb lights up with its glittering beams. But let us shake off the rainy fogs, which hide our immortal beauty and sweep the earth from afar with our gaze. SOCRATES: Oh, venerated goddesses, yes, you are answering my call! (To Strepsiades.) Did you hear their voices mingling with the awful growling of the thunder? STREPSIADES: Oh! adorable Clouds, I revere you and I too am going to let off my thunder, so greatly has your own affrighted me. Faith! whether permitted or not, I must, I must shit! |
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| 13. Euripides, Trojan Women, 500 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •dionysus, as an epiphanic/visible god Found in books: Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides, Bacchae', Aeschylus and 'Christus Patiens' (2022) 37 |
| 14. Plato, Symposium, 215b-16a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •dionysus, and midas Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 69 |
| 15. Euripides, Iphigenia Among The Taurians, 1243-1244, 1446-1452, 1454-1457, 1453 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides, Bacchae', Aeschylus and 'Christus Patiens' (2022) 102 |
16. Plato, Republic, 408b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •dionysus, and midas Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 68| 408b. κοσμίους ἐν διαίτῃ, κἂν εἰ τύχοιεν ἐν τῷ παραχρῆμα κυκεῶνα πιόντες, νοσώδη δὲ φύσει τε καὶ ἀκόλαστον οὔτε αὐτοῖς οὔτε τοῖς ἄλλοις ᾤοντο λυσιτελεῖν ζῆν, οὐδʼ ἐπὶ τούτοις τὴν τέχνην δεῖν εἶναι, οὐδὲ θεραπευτέον αὐτούς, οὐδʼ εἰ Μίδου πλουσιώτεροι εἶεν. | 408b. even if they did happen for the nonce to drink a posset; but they thought that the life of a man constitutionally sickly and intemperate was of no use to himself or others, and that the art of medicine should not be for such nor should they be given treatment even if they were richer than Midas.”“Very ingenious fellows,” he said, “you make out these sons of Asclepius to be.” “'Tis fitting,” said I; “and yet in disregard of our principles the tragedians and Pindar affirm that Asclepius, though he was the son of Apollo, was bribed by gold 408b. even if they did happen for the nonce to drink a posset; but they thought that the life of a man constitutionally sickly and intemperate was of no use to himself or others, and that the art of medicine should not be for such nor should they be given treatment even if they were richer than Midas. Very ingenious fellows, he said, you make out these sons of Asclepius to be. |
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17. Euripides, Bacchae, 115-118, 141, 306-309, 389-392, 413, 500-501, 504, 570, 576-629, 63, 630-641, 647, 726-727, 860-861, 6 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 301, 315| 6. ὁρῶ δὲ μητρὸς μνῆμα τῆς κεραυνίας | 6. 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. |
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| 18. Hipponax, Fragments, 92 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •priapus, and dionysus/satyrs/thiasos Found in books: Arampapaslis, Augoustakis, Froedge, Schroer, Dynamics of Marginality: Liminal Characters and Marginal Groups in Neronian and Flavian Literature (2023) 110 |
19. Xenophon, Hellenica, 5.4.4 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •thebes, association of ares, dionysus, and aphrodite with Found in books: Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 286 | 5.4.4. As for Phillidas, since the polemarchs always celebrate a festival of Aphrodite upon the expiration of their term of office, he was making all the arrangements for them, and in particular, having long ago promised to bring them women, and the most stately and beautiful women there were in Thebes, he said he would do so at that time. And they — for they were that sort of men — expected to spend the night very pleasantly. |
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20. Xenophon, The Persian Expedition, 1.2.8, 1.2.13 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •dionysus, and midas Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 68, 69| 1.2.13. ἐντεῦθεν δὲ ἐλαύνει σταθμοὺς δύο παρασάγγας δέκα εἰς Θύμβριον, πόλιν οἰκουμένην. ἐνταῦθα ἦν παρὰ τὴν ὁδὸν κρήνη ἡ Μίδου καλουμένη τοῦ Φρυγῶν βασιλέως, ἐφʼ ᾗ λέγεται Μίδας τὸν Σάτυρον θηρεῦσαι οἴνῳ κεράσας αὐτήν. | 1.2.13. Thence he marched two stages, ten parasangs, to the inhabited city of Thymbrium. There, alongside the road, was the so-called spring of Midas, the king of the Phrygians, at which Midas, according to the story, caught the satyr by mixing wine with the water of the spring. 14 Thence he marched two stages, ten parasangs, to Tyriaeum, an inhabited city. There he remained three days. And the Cilician queen, as the report ran, asked Cyrus to exhibit his army to her; such an exhibition was what he desired to make, and accordingly he held a review of the Greeks and the barbarians on the plain. 15 He ordered the Greeks to form their lines and take their positions just as they were accustomed to do for battle, each general marshalling his own men. So they formed the line four deep, Menon and his troops occupying the right wing, Clearchus and his troops the left, and the other generals the centre. 16 Cyrus inspected the barbarians first, and they marched past with their cavalry formed in troops and their infantry in companies; then he inspected the Greeks, driving past them in a chariot, the Cilician queen in a carriage. And the Greeks all had helmets of bronze, crimson tunics, and greaves, and carried their shields uncovered. 17 When he had driven past them all, he halted his chariot in front of the centre of the phalanx, and sending his interpreter Pigres to the generals of the Greeks, gave orders that the troops should advance arms and the phalanx move forward in a body. The generals transmitted these orders to the soldiers, and when the trumpet sounded, they advanced arms and charged. And then, as they went on faster and faster, at length with a shout the troops broke into a run of their own accord, in the direction of the camp. 18 As for the barbarians, they were terribly frightened; the Cilician queen took to flight in her carriage, and the people in the market left their wares behind and took to their heels; while the Greeks with a roar of laughter came up to their camp. Now the Cilician queen was filled with admiration at beholding the brilliant appearance and the order of the Greek army; and Cyrus was delighted to see the terror with which the Greeks inspired the barbarians. |
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21. Thucydides, The History of The Peloponnesian War, 1.2, 6.54-6.59 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nero, new dionysus, antony as Found in books: Brodd and Reed, Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult (2011) 91 | 1.2. For instance, it is evident that the country now called Hellas had in ancient times no settled population; on the contrary, migrations were of frequent occurrence, the several tribes readily abandoning their homes under the pressure of superior numbers. 2 Without commerce, without freedom of communication either by land or sea, cultivating no more of their territory than the exigencies of life required, destitute of capital, never planting their land — for they could not tell when an invader might not come and take it all away, and when he did come they had no walls to stop him — thinking that the necessities of daily sustece could be supplied at one place as well as another, they cared little for shifting their habitation, and consequently neither built large cities nor attained to any other form of greatness. 3 The richest soils were always most subject to this change of masters; such as the district now called Thessaly, Boeotia, most of the Peloponnese, Arcadia excepted, and the most fertile parts of the rest of Hellas. 4 The goodness of the land favoured the aggrandizement of particular individuals, and thus created faction which proved a fertile source of ruin. It also invited invasion. 5 Accordingly Attica, from the poverty of its soil enjoying from a very remote period freedom from faction, never changed its inhabitants. 6 And here is no inconsiderable exemplification of my assertion, that the migrations were the cause of there being no correspondent growth in other parts. The most powerful victims of war or faction from the rest of Hellas took refuge with the Athenians as a safe retreat; and at an early period, becoming naturalized, swelled the already large population of the city to such a height that Attica became at last too small to hold them, and they had to send out colonies to Ionia. 1.2. , For instance, it is evident that the country now called Hellas had in ancient times no settled population; on the contrary, migrations were of frequent occurrence, the several tribes readily abandoning their homes under the pressure of superior numbers. ,Without commerce, without freedom of communication either by land or sea, cultivating no more of their territory than the exigencies of life required, destitute of capital, never planting their land (for they could not tell when an invader might not come and take it all away, and when he did come they had no walls to stop him), thinking that the necessities of daily sustece could be supplied at one place as well as another, they cared little for shifting their habitation, and consequently neither built large cities nor attained to any other form of greatness. ,The richest soils were always most subject to this change of masters; such as the district now called Thessaly, Boeotia, most of the Peloponnese, Arcadia excepted, and the most fertile parts of the rest of Hellas . ,The goodness of the land favoured the aggrandizement of particular individuals, and thus created faction which proved a fertile source of ruin. It also invited invasion. ,Accordingly Attica, from the poverty of its soil enjoying from a very remote period freedom from faction, never changed its inhabitants. ,And here is no inconsiderable exemplification of my assertion, that the migrations were the cause of there being no correspondent growth in other parts. The most powerful victims of war or faction from the rest of Hellas took refuge with the Athenians as a safe retreat; and at an early period, becoming naturalized, swelled the already large population of the city to such a height that Attica became at last too small to hold them, and they had to send out colonies to Ionia . 6.54. Indeed, the daring action of Aristogiton and Harmodius was undertaken in consequence of a love affair, which I shall relate at some length, to show that the Athenians are not more accurate than the rest of the world in their accounts of their own tyrants and of the facts of their own history. 2 Pisistratus dying at an advanced age in possession of the tyranny, was succeeded by his eldest son, Hippias, and not Hipparchus, as is vulgarly believed. Harmodius was then in the flower of youthful beauty, and Aristogiton, a citizen in the middle rank of life, was his lover and possessed him. 3 Solicited without success by Hipparchus, son of Pisistratus, Harmodius told Aristogiton, and the enraged lover, afraid that the powerful Hipparchus might take Harmodius by force, immediately formed a design, such as his condition in life permitted, for overthrowing the tyranny. 4 In the meantime Hipparchus, after a second solicitation of Harmodius, attended with no better success, unwilling to use violence, arranged to insult him in some covert way. 5 Indeed, generally their government was not grievous to the multitude, or in any way odious in practice; and these tyrants cultivated wisdom and virtue as much as any, and without exacting from the Athenians more than a twentieth of their income, splendidly adorned their city, and carried on their wars, and provided sacrifices for the sanctuaries. 6 For the rest, the city was left in full enjoyment of its existing laws, except that care was always taken to have the offices in the hands of some one of the family. Among those of them that held the yearly archonship at Athens was Pisistratus, son of the tyrant Hippias, and named after his grandfather, who dedicated during his term of office the altar of the Twelve Gods in the Agora, and that of Apollo in the Pythian precinct. 7 The Athenian people afterwards built on to and lengthened the altar in the Agora, and obliterated the inscription; but that in the Pythian precinct can still be seen, though in faded letters, and is to the following effect: — 'Pisistratus, the son of Hippias,Set up this record of his archonshipIn precinct of Apollo Pythias.' 6.54. , Indeed, the daring action of Aristogiton and Harmodius was undertaken in consequence of a love affair, which I shall relate at some length, to show that the Athenians are not more accurate than the rest of the world in their accounts of their own tyrants and of the facts of their own history. ,Pisistratus dying at an advanced age in possession of the tyranny, was succeeded by his eldest son, Hippias, and not Hipparchus, as is vulgarly believed. Harmodius was then in the flower of youthful beauty, and Aristogiton, a citizen in the middle rank of life, was his lover and possessed him. ,Solicited without success by Hipparchus, son of Pisistratus, Harmodius told Aristogiton, and the enraged lover, afraid that the powerful Hipparchus might take Harmodius by force, immediately formed a design, such as his condition in life permitted, for overthrowing the tyranny. ,In the meantime Hipparchus, after a second solicitation of Harmodius, attended with no better success, unwilling to use violence, arranged to insult him in some covert way. ,Indeed, generally their government was not grievous to the multitude, or in any way odious in practice; and these tyrants cultivated wisdom and virtue as much as any, and without exacting from the Athenians more than a twentieth of their income, splendidly adorned their city, and carried on their wars, and provided sacrifices for the temples. ,For the rest, the city was left in full enjoyment of its existing laws, except that care was always taken to have the offices in the hands of some one of the family. Among those of them that held the yearly archonship at Athens was Pisistratus, son of the tyrant Hippias, and named after his grandfather, who dedicated during his term of office the altar to the twelve gods in the market-place, and that of Apollo in the Pythian precinct. ,The Athenian people afterwards built on to and lengthened the altar in the market-place, and obliterated the inscription; but that in the Pythian precinct can still be seen, though in faded letters, and is to the following effect:— Pisistratus, the son of Hippias, Set up this record of his archonship In precinct of Apollo Pythias. 6.55. That Hippias was the eldest son and succeeded to the government, is what I positively assert as a fact upon which I have had more exact accounts than others, and may be also ascertained by the following circumstance. He is the only one of the legitimate brothers that appears to have had children; as the altar shows, and the pillar placed in the Athenian Acropolis, commemorating the crime of the tyrants, which mentions no child of Thessalus or of Hipparchus, but five of Hippias, which he had by Myrrhine, daughter of Callias, son of Hyperechides; and naturally the eldest would have married first. 2 Again, his name comes first on the pillar after that of his father, and this too is quite natural, as he was the eldest after him, and the reigning tyrant. 3 Nor can I ever believe that Hippias would have obtained the tyranny so easily, if Hipparchus had been in power when he was killed, and he, Hippias, had had to establish himself upon the same day; but he had no doubt been long accustomed to over-awe the citizens, and to be obeyed by his mercenaries, and thus not only conquered, but conquered with ease, without experiencing any of the embarrassment of a younger brother unused to the exercise of authority. 4 It was the sad fate which made Hipparchus famous that got him also the credit with posterity of having been tyrant.' 6.55. , That Hippias was the eldest son and succeeded to the government, is what I positively assert as a fact upon which I have had more exact accounts than others, and may be also ascertained by the following circumstance. He is the only one of the legitimate brothers that appears to have had children; as the altar shows, and the pillar placed in the Athenian Acropolis, commemorating the crime of the tyrants, which mentions no child of Thessalus or of Hipparchus, but five of Hippias, which he had by Myrrhine, daughter of Callias, son of Hyperechides; and naturally the eldest would have married first. ,Again, his name comes first on the pillar after that of his father, and this too is quite natural, as he was the eldest after him, and the reigning tyrant. ,Nor can I ever believe that Hippias would have obtained the tyranny so easily, if Hipparchus had been in power when he was killed, and he, Hippias, had had to establish himself upon the same day; but he had no doubt been long accustomed to over-awe the citizens, and to be obeyed by his mercenaries, and thus not only conquered, but conquered with ease, without experiencing any of the embarrassment of a younger brother unused to the exercise of authority. , It was the sad fate which made Hipparchus famous that got him also the credit with posterity of having been tyrant. 6.56. To return to Harmodius; Hipparchus having been repulsed in his solicitations insulted him as he had resolved, by first inviting a sister of his, a young girl, to come and bear a basket in a certain procession, and then rejecting her, on the plea that she had never been invited at all owing to her unworthiness. 2 If Harmodius was indigt at this, Aristogiton for his sake now became more exasperated than ever; and having arranged everything with those who were to join them in the enterprise, they only waited for the great feast of the Panathenaea, the sole day upon which the citizens forming part of the procession could meet together in arms without suspicion. Aristogiton and Harmodius were to begin, but were to be supported immediately by their accomplices against the bodyguard. 3 The conspirators were not many, for better security, besides which they hoped that those not in the plot would be carried away by the example of a few daring spirits, and use the arms in their hands to recover their liberty. 6.56. , To return to Harmodius; Hipparchus having been repulsed in his solicitations insulted him as he had resolved, by first inviting a sister of his, a young girl, to come and bear a basket in a certain procession, and then rejecting her, on the plea that she had never been invited at all owing to her unworthiness. ,If Harmodius was indigt at this, Aristogiton for his sake now became more exasperated than ever; and having arranged everything with those who were to join them in the enterprise, they only waited for the great feast of the Panathenaea, the sole day upon which the citizens forming part of the procession could meet together in arms without suspicion. Aristogiton and Harmodius were to begin, but were to be supported immediately by their accomplices against the bodyguard. ,The conspirators were not many, for better security, besides which they hoped that those not in the plot would be carried away by the example of a few daring spirits, and use the arms in their hands to recover their liberty. 6.57. At last the festival arrived; and Hippias with his bodyguard was outside the city in the Ceramicus, arranging how the different parts of the procession were to proceed. Harmodius and Aristogiton had already their daggers and were getting ready to act, 2 when seeing one of their accomplices talking familiarly with Hippias, who was easy of access to every one, they took fright, and concluded that they were discovered and on the point of being taken; 3 and eager if possible to be revenged first upon the man who had wronged them and for whom they had undertaken all this risk, they rushed, as they were, within the gates, and meeting with Hipparchus by the Leokoreion recklessly fell upon him at once, infuriated, Aristogiton by love, and Harmodius by insult, and smote him and slew him. 4 Aristogiton escaped the guards at the moment, through the crowd running up, but was afterwards taken and dispatched in no merciful way: Harmodius was killed on the spot. 6.57. , At last the festival arrived; and Hippias with his bodyguard was outside the city in the Ceramicus, arranging how the different parts of the procession were to proceed. Harmodius and Aristogiton had already their daggers and were getting ready to act, ,when seeing one of their accomplices talking familiarly with Hippias, who was easy of access to every one, they took fright, and concluded that they were discovered and on the point of being taken; ,and eager if possible to be revenged first upon the man who had wronged them and for whom they had undertaken all this risk, they rushed, as they were, within the gates, and meeting with Hipparchus by the Leocorium recklessly fell upon him at once, infuriated, Aristogiton by love, and Harmodius by insult, and smote him and slew him. ,Aristogiton escaped the guards at the moment, through the crowd running up, but was afterwards taken and dispatched in no merciful way: Harmodius was killed on the spot. 6.58. When the news was brought to Hippias in the Ceramicus, he at once proceeded not to the scene of action, but to the armed men in the procession, before they, being some distance away, knew anything of the matter, and composing his features for the occasion, so as not to betray himself, pointed to a certain spot, and bade them repair thither without their arms. 2 They withdrew accordingly, fancying he had something to say; upon which he told the mercenaries to remove the arms, and there and then picked out the men he thought guilty and all found with daggers, the shield and spear being the usual weapons for a procession. 6.58. , When the news was brought to Hippias in the Ceramicus, he at once proceeded not to the scene of action, but to the armed men in the procession, before they, being some distance away, knew anything of the matter, and composing his features for the occasion, so as not to betray himself, pointed to a certain spot, and bade them repair thither without their arms. ,They withdrew accordingly, fancying he had something to say; upon which he told the mercenaries to remove the arms, and there and then picked out the men he thought guilty and all found with daggers, the shield and spear being the usual weapons for a procession. 6.59. In this way offended love first led Harmodius and Aristogiton to conspire, and the alarm of the moment to commit the rash action recounted. 2 After this the tyranny pressed harder on the Athenians, and Hippias, now grown more fearful, put to death many of the citizens, and at the same time began to turn his eyes abroad for a refuge in case of revolution. 3 Thus, although an Athenian, he gave his daughter, Archedice, to a Lampsacene, Aeantides, son of the tyrant of Lampsacus, seeing that they had great influence with Darius. And there is her tomb in Lampsacus with this inscription: — Archedice lies buried in this earth,Hippias her sire, and Athens gave her birth;Unto her bosom pride was never known,Though daughter, wife, and sister to the throne.' 4 Hippias, after reigning three years longer over the Athenians was deposed in the fourth by the Lacedaemonians and the banished Alcmaeonidae, and went with a safe conduct to Sigeum, and to Aeantides at Lampsacus, and from thence to King Darius; from whose court he set out twenty years after, in his old age, and came with the Medes to Marathon. 6.59. , In this way offended love first led Harmodius and Aristogiton to conspire, and the alarm of the moment to commit the rash action recounted. ,After this the tyranny pressed harder on the Athenians, and Hippias, now grown more fearful, put to death many of the citizens, and at the same time began to turn his eyes abroad for a refuge in case of revolution. ,Thus, although an Athenian, he gave his daughter, Archedice, to a Lampsacene, Aeantides, son of the tyrant of Lampsacus, seeing that they had great influence with Darius. And there is her tomb in Lampsacus with this inscription:— Archedice lies buried in this earth, Hippias her sire, and Athens gave her birth; Unto her bosom pride was never known, Though daughter, wife, and sister to the throne. ,Hippias, after reigning three years longer over the Athenians was deposed in the fourth by the Lacedaemonians and the banished Alcmaeonidae, and went with a safe conduct to Sigeum, and to Aeantides at Lampsacus, and from thence to King Darius; from whose court he set out twenty years after, in his old age, and came with the Medes to Marathon. |
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| 22. Theopompus of Chios, Fragments, f75 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •dionysus, and midas Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 68 |
23. Euripides, Ion, 1079-1080, 1078 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides, Bacchae', Aeschylus and 'Christus Patiens' (2022) 37| 1078. καὶ Διὸς ἀστερωπὸς | 1078. if this stranger is to witness the torch-dance, that heralds in the twentieth dawn, around Callichorus’ fair springs, a sleepless votary in midnight revels, what time the star-lit firmament of Zeus, |
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24. Euripides, Hercules Furens, 1006-1008, 886-894, 896-908, 895 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides, Bacchae', Aeschylus and 'Christus Patiens' (2022) 38 | 895. and not to pour libations of Dionysus’ grape. Amphitryon |
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| 25. Plato, Laws, 653d, 660e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 68 |
26. Sophocles, Antigone, 153-154, 1146 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides, Bacchae', Aeschylus and 'Christus Patiens' (2022) 37 | 1146. O Leader of the chorus of the stars whose breath is fire, overseer of the chants in the night, son begotten of Zeus, |
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27. Herodotus, Histories, 5.55, 6.121, 6.109, 7.26, 3.90.2, 1.14.3, 7.8c, 7.73, 7.72 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Brodd and Reed, Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult (2011) 91| 5.55. ἀπελαυνόμενος δὲ ὁ Ἀρισταγόρης ἐκ τῆς Σπάρτης ἤιε ἐς τὰς Ἀθήνας γενομένας τυράννων ὧδε ἐλευθέρας. ἐπεὶ Ἵππαρχον τὸν Πεισιστράτου, Ἱππίεω δὲ τοῦ τυράννου ἀδελφεόν, ἰδόντα ὄψιν ἐνυπνίου τῷ ἑωυτοῦ πάθεϊ ἐναργεστάτην κτείνουσι Ἀριστογείτων καὶ Ἁρμόδιος, γένος ἐόντες τὰ ἀνέκαθεν Γεφυραῖοι, μετὰ ταῦτα ἐτυραννεύοντο Ἀθηναῖοι ἐπʼ ἔτεα τέσσερα οὐδὲν ἧσσον ἀλλὰ καὶ μᾶλλον ἢ πρὸ τοῦ. | 5.55. When he was forced to leave Sparta, Aristagoras went to Athens, which had been freed from its ruling tyrants in the manner that I will show. First Hipparchus, son of Pisistratus and brother of the tyrant Hippias, had been slain by Aristogiton and Harmodius, men of Gephyraean descent. This was in fact an evil of which he had received a premonition in a dream. After this the Athenians were subject for four years to a tyranny not less but even more absolute than before. |
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28. Euripides, Hippolytus, 1424-1430, 1423 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides, Bacchae', Aeschylus and 'Christus Patiens' (2022) 102| 1423. σοὶ δ', ὦ ταλαίπωρ', ἀντὶ τῶνδε τῶν κακῶν | 1423. For I with mine own hand will with these unerring shafts avenge me on another, Adonis. who is her votary, dearest to her of all the sons of men. And to thee, poor sufferer, for thy anguish now will I grant high honours in the city of Troezen; |
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| 29. Callisthenes of Olynthus, Fragments, f56 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •dionysus, and midas Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 69 |
| 30. Aristotle, Politics, 8.7.1341b.9-14, 1257b (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 176 |
| 31. Aristotle, Poetics, 1453a 10, 30 2, 13 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides, Bacchae', Aeschylus and 'Christus Patiens' (2022) 38 |
32. Aristotle, Athenian Constitution, 57 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •aegean islands, dionysus associated with •dionysus, aegean islands, associated with Found in books: Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 393 | 57. The king, in the first place, has the management of the mysteries in conjunction with the superintendents whom the people elect, two in number, out of the whole body of Athenians, one from the Eumolpidae and one from the Heralds; and secondly of the Lenaean Dionysia . . . this procession then the king and the superintendents conduct in common; but the king arranges the games. He arranges also all the torchraces. And it is he, so to say, who manages all the ancient sacrifices. Leave to bring actions for profaneness is obtained from him, and in the case of any dispute about priesthood he awards the penalty. It is he who adjudicates all disputes about honours between families and priests. From him leave is obtained to bring the action in all cases of murder, and it is he who proclaims interdiction from customary rights. Now, there are actions both for murder and wounding. In murder with premeditation, the case is tried in the Areopagus, and so with poisoning and arson; for the only cases that the Council tries are homicide, unintentional or intentional, if the person killed is a servant, either a resident-alien or foreigner, and the trial is then held in the Palladium. If a person admits an act of homicide, but justifies it as legal, as catching an adulterer, or in war from not knowing who he was, or when competing in a contest, they hold the trial in the Palladium. If a person has to remain in exile on a charge of murder or wounding, under circumstances in which the relatives may relent, the trial is held in the Phreatto; and he makes his defence in a boat moored off the shore, and commissioners appointed by lot conduct the trial, except in cases that come before the Areopagus: and the king introduces the suit and they try it in the sanctuary and in the open air. And the king, when he tries the case, takes off his crown. The accused is barred from the sanctuary at every other time, and it is law not to enter the Agora; but then, entering the sanctuary he makes his defence; and when the perpetrator is unknown, the charge is brought "against the doer," and the king and the tribe-kings also try all cases concerning lifeless objects and animals. |
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| 33. Theocritus, Idylls, 10.41 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •dionysus, and midas Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 69 |
| 34. Callimachus, Aetia, 178 p, 188 p (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 299 |
| 35. Cicero, Letters, 1.15.7 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •dionysus., antony as the ‘new dionysus’ Found in books: Xinyue, Politics and Divinization in Augustan Poetry (2022) 37 |
36. Cicero, Philippicae, 13.24 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •dionysus., antony as the ‘new dionysus’ Found in books: Xinyue, Politics and Divinization in Augustan Poetry (2022) 37 | 13.24. “But it is the bitterest thing of all that you, O Aulus. Hirtius, who have been distinguished by Caesar's kindness, and who have been left by him in a condition which you yourself marvel at. ***” I can not indeed deny that Aulus Hirtius was distinguished by Caesar, but such distinctions are only of value when conferred on virtue and industry. But you, who can not deny that you also were distinguished by Caesar, what would you have been if he had not showered so many kindnesses on you? Where would your own good qualities have borne you? Where would your birth have conducted you? You would have spent the whole period of your manhood in brothels, and cook-shops and in gambling and drinking, as you used to do when you were always burying your brains and your beard in the laps of actresses. “And you too, O boy — ” He calls him a boy whom he has not only experienced and shall again experience to be a man, but one of the bravest of men. It is indeed the name appropriate to his age; but he is the last man in the world who ought to use it, when it is his own madness that has opened to this boy the path to glory. “You who owe every thing to his name — ” He does indeed owe every thing, and nobly is he paying it. |
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37. Cicero, On Divination, 1.39 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •technitai (artists of dionysus), cyprian association (paphos) •technitai (artists of dionysus), egyptian association (alexandria, ptolemais, cyprus) Found in books: Csapo et al., Theatre and Autocracy in the Ancient World (2022) 40| 1.39. Sed omittamus oracula; veniamus ad somnia. De quibus disputans Chrysippus multis et minutis somniis colligendis facit idem, quod Antipater ea conquirens, quae Antiphontis interpretatione explicata declarant illa quidem acumen interpretis, sed exemplis grandioribus decuit uti. Dionysii mater, eius qui Syracosiorum tyrannus fuit, ut scriptum apud Philistum est, et doctum hominem et diligentem et aequalem temporum illorum, cum praegs hunc ipsum Dionysium alvo contineret, somniavit se peperisse Satyriscum. Huic interpretes portentorum, qui Galeotae tum in Sicilia nominabantur, responderunt, ut ait Philistus, eum, quem illa peperisset, clarissimum Graeciae diuturna cum fortuna fore. | 1.39. But let us leave oracles and come to dreams. In his treatise on this subject Chrysippus, just as Antipater does, has assembled a mass of trivial dreams which he explains according to Antiphonsf rules of interpretation. The work, I admit, displays the acumen of its author, but it would have been better if he had cited illustrations of a more serious type. Now, Philistus, who was a learned and painstaking man and a contemporary of the times of which he writes, gives us the following story of the mother of Dionysius, the tyrant of Syracuse: while she was with child and was carrying this same Dionysius in her womb, she dreamed that she had been delivered of an infant satyr. When she referred this dream to the interpreters of portents, who in Sicily were called Galeotae, they replied, so Philistus relates, that she should bring forth a son who would be very eminent in Greece and would enjoy a long and prosperous career. |
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38. Augustus, Res Gestae Divi Augusti, 25 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •dionysus., antony as the ‘new dionysus’ Found in books: Xinyue, Politics and Divinization in Augustan Poetry (2022) 37 | 25. I made the sea peaceful and freed it of pirates. In that war I captured about 30,000 slaves who had escaped from their masters and taken up arms against the republic, and I handed them over to their masters for punishment. 2 The whole of Italy of its own free will swore allegiance to me and demanded me as the leader in the war in which I was victorious at Actium. The Gallic and Spanish provinces, Africa, Sicily and Sardinia swore the same oath of allegiance. 3 More than seven hundred senators served under my standards at that time, including eighty-three who previously or subsequently (down to the time of writing) were appointed consuls, and about one hundred and seventy who were appointed priests.. |
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| 39. Horace, Epodes, 9.7-9.9, 9.11-9.14 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •dionysus., antony as the ‘new dionysus’ Found in books: Xinyue, Politics and Divinization in Augustan Poetry (2022) 38 |
40. Hyginus, Fabulae (Genealogiae), 191 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •dionysus, and midas Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 68, 69 | 191. KING MIDAS: Midas, Mygdonian king, son of the Mother goddess from Timolus . . . was taken [as judge] at the time when Apollo contested with Marsyas, or Pan, on the pipes. When Timolus gave the victory to Apollo, Midas said it should rather have been given to Marsyas. Then Apollo angrily said to Midas: "You will have ears to match the mind you have in judging", and with these words he caused him to have ass's ears. At the time when Father Liber was leading his army into India, Silenus wandered away; Midas entertained him generously, and gave him a guide to conduct him to Liber's company. Because of this favour, Father Liber gave Midas the privilege of asking him for whatever he wanted. Midas asked that whatever he touched should become gold. When he had been granted the wish, and came to his palace, whatever he touched became gold. When now he was being tortured with hunger, he begged Liber to take away the splendid gift. Liber bade him bathe in the River Pactolus, and when his body touched the water it became a golden colour. The river in Lydia is now called Chrysorrhoas. |
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41. Ovid, Metamorphoses, 3.658-3.659, 11.90-11.193 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •dionysus, as an epiphanic/visible god •dionysus, and midas Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 68, 69; Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides, Bacchae', Aeschylus and 'Christus Patiens' (2022) 37, 102| 3.658. Per tibi nunc ipsum (nec enim praesentior illo 3.659. est deus) adiuro, tam me tibi vera referre, 11.90. at Silenus abest: titubantem annisque meroque 11.91. ruricolae cepere Phryges vinctumque coronis 11.92. ad regem duxere Midan, cui Thracius Orpheus 11.93. orgia tradiderat cum Cecropio Eumolpo. 11.146. Ille, perosus opes, silvas et rura colebat 11.147. Panaque montanis habitantem semper in antris. 11.148. Pingue sed ingenium mansit, nocituraque, ut ante, 11.149. rursus erant domino stultae praecordia mentis. 11.150. Nam freta prospiciens late riget arduus alto 11.151. Tmolus in adscensu, clivoque extensus utroque 11.152. Sardibus hinc, illinc parvis finitur Hypaepis. 11.153. Pan ibi dum teneris iactat sua carmina nymphis 11.154. et leve cerata modulatur harundine carmen, 11.155. ausus Apollineos prae se contemnere cantus, 11.156. iudice sub Tmolo certamen venit ad impar. 11.157. Monte suo senior iudex consedit et aures 11.158. liberat arboribus: quercu coma caerula tantum 11.159. cingitur, et pendent circum cava tempora glandes. 11.160. Isque deum pecoris spectans “in indice” dixit 11.161. “nulla mora est.” Calamis agrestibus insonat ille 11.162. barbaricoque Midan (aderat nam forte canenti) 11.163. carmine delenit. Post hunc sacer ora retorsit 11.164. Tmolus ad os Phoebi: vultum sua silva secuta est. 11.165. Ille caput flavum lauro Parnaside vinctus 11.166. verrit humum Tyrio saturata murice palla, 11.167. instrictamque fidem gemmis et dentibus Indis 11.168. sustinet a laeva; tenuit manus altera plectrum. 11.169. Artificis status ipse fuit. Tum stamina docto 11.170. pollice sollicitat, quorum dulcedine captus 11.171. Pana iubet Tmolus citharae submittere cannas. 11.172. Iudicium sanctique placet sententia montis 11.173. omnibus, arguitur tamen atque iniusta vocatur 11.174. unius sermone Midae; nec Delius aures 11.175. humanam stolidas patitur retinere figuram, 11.176. sed trahit in spatium villisque albentibus implet 11.177. instabilesque imas facit et dat posse moveri, 11.178. cetera sunt hominis: partem damnatur in unam 11.179. induiturque aures lente gradientis aselli. 11.180. Ille quidem celare cupit, turpisque pudore 11.181. tempora purpureis temptat velare tiaris. 11.182. Sed solitus longos ferro resecare capillos 11.183. viderat hoc famulus. Qui cum nec prodere visum 11.184. dedecus auderet, cupiens efferre sub auras, 11.185. nec posset reticere tamen, secedit humumque 11.186. effodit et, domini quales adspexerit aures, 11.187. voce refert parva terraeque inmurmurat haustae, 11.188. indiciumque suae vocis tellure regesta 11.189. obruit et scrobibus tacitus discedit opertis. 11.190. Creber harundinibus tremulis ibi surgere lucus 11.191. coepit et, ut primum pleno maturuit anno, 11.192. prodidit agricolam: leni nam motus ab austro 11.193. obruta verba refert dominique coarguit aures. | 11.90. appeared and saved the head from that attack: 11.91. before the serpent could inflict a sting, 11.92. he drove it off, and hardened its wide jaw 11.93. to rigid stone. 11.146. of Bacchus, he kept joyful festival, 11.147. with his old comrade, twice five days and nights. 11.149. had dimmed the lofty multitude of stars, 11.150. King Midas and Silenus went from there 11.151. joyful together to the Lydian lands. 11.152. There Midas put Silenus carefully 11.153. under the care of his loved foster-child, 11.154. young Bacchus. He with great delight, because 11.155. he had his foster-father once again, 11.156. allowed the king to choose his own reward— 11.157. a welcome offer, but it led to harm. 11.158. And Midas made this ill-advised reply: 11.159. “Cause whatsoever I shall touch to change 11.160. at once to yellow gold.” Bacchus agreed 11.161. to his unfortunate request, with grief 11.162. that Midas chose for harm and not for good. 11.163. The Berecynthian hero, king of Phrygia , 11.164. with joy at his misfortune went away, 11.165. and instantly began to test the worth 11.166. of Bacchus' word by touching everything. 11.168. a twig down from a holm-oak, growing on 11.169. a low hung branch. The twig was turned to gold. 11.170. He lifted up a dark stone from the ground 11.171. and it turned pale with gold. He touched a clod 11.172. and by his potent touch the clod became 11.173. a mass of shining gold. He plucked some ripe, 11.174. dry spears of grain, and all that wheat he touched 11.175. was golden. Then he held an apple which 11.176. he gathered from a tree, and you would think 11.177. that the Hesperides had given it. 11.178. If he but touched a lofty door, at once 11.179. each door-post seemed to glisten. When he washed 11.180. his hands in liquid streams, the lustrous drop 11.181. upon his hands might have been those which once 11.182. astonished Danae. He could not now 11.183. conceive his large hopes in his grasping mind, 11.184. as he imagined everything of gold. 11.186. his servants set a table for his meal, 11.187. with many dainties and with needful bread: 11.188. but when he touched the gift of Ceres with 11.189. his right hand, instantly the gift of Cere 11.190. tiffened to gold; or if he tried to bite 11.191. with hungry teeth a tender bit of meat, 11.192. the dainty, as his teeth but touched it, shone 11.193. at once with yellow shreds and flakes of gold. |
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| 42. Diodorus Siculus, Historical Library, 4.74.2, 20.108 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •dionysus, and midas •technitai (artists of dionysus), ionian-hellespontine association (pergamum, teos) Found in books: Csapo et al., Theatre and Autocracy in the Ancient World (2022) 35; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 68 |
43. Strabo, Geography, 1.3.17, 7.7.1, 9.2.2, 12.4.10, 12.8.2, 12.8.21, 14.1.6, 14.643 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •dionysus, and midas •technitai (artists of dionysus), athenian association •theater and tragedy, dionysus as god of •technitai (artists of dionysus), egyptian association (alexandria, ptolemais, cyprus) •technitai (artists of dionysus), ionian-hellespontine association (pergamum, teos) Found in books: Csapo et al., Theatre and Autocracy in the Ancient World (2022) 52, 102; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 68; Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 187 | 1.3.17. Many writers have recorded similar occurrences, but it will suffice us to narrate those which have been collected by Demetrius of Skepsis. Apropos of that passage of Homer: — And now they reach'd the running rivulets clear, Where from Scamander's dizzy flood arise Two fountains, tepid one, from which a smoke Issues voluminous as from a fire, The other, even in summer heats, like hail For cold, or snow, or crystal stream frost-bound: Iliad xxii. 147. this writer tells us we must not be surprised, that although the cold spring still remains, the hot cannot be discovered; and says we must reckon the failing of the hot spring as the cause. He goes on to relate certain catastrophes recorded by Democles, how formerly in the reign of Tantalus there were great earthquakes in Lydia and Ionia as far as the Troad, which swallowed up whole villages and overturned Mount Sipylus; marshes then became lakes, and the city of Troy was covered by the waters. Pharos, near Egypt, which anciently was an island, may now be called a peninsula, and the same may be said of Tyre and Clazomenae. During my stay at Alexandria in Egypt the sea rose so high near Pelusium and Mount Casius as to overflow the land, and convert the mountain into an island, so that a journey from Casius into Phoenicia might have been undertaken by water. We should not be surprised therefore if in time to come the isthmus which separates the Egyptian sea from the Erythraean Sea, should part asunder or subside, and becoming a strait, connect the outer and inner seas, similarly to what has taken place at the strait of the Pillars. At the commencement of this work will be found some other narrations of a similar kind, which should be considered at the same time, and which will greatly tend to strengthen our belief both in these works of nature and also in its other changes. 7.7.1. EpirusThese alone, then, of all the tribes that are marked off by the Ister and by the Illyrian and Thracian mountains, deserve to be mentioned, occupying as they do the whole of the Adriatic seaboard beginning at the recess, and also the sea-board that is called the left parts of the Pontus, and extends from the Ister River as far as Byzantium. But there remain to be described the southerly parts of the aforesaid mountainous country and next thereafter the districts that are situated below them, among which are both Greece and the adjacent barbarian country as far as the mountains. Now Hecataeus of Miletus says of the Peloponnesus that before the time of the Greeks it was inhabited by barbarians. Yet one might say that in the ancient times the whole of Greece was a settlement of barbarians, if one reasons from the traditions themselves: Pelops brought over peoples from Phrygia to the Peloponnesus that received its name from him; and Danaus from Egypt; whereas the Dryopes, the Caucones, the Pelasgi, the Leleges, and other such peoples, apportioned among themselves the parts that are inside the isthmus — and also the parts outside, for Attica was once held by the Thracians who came with Eumolpus, Daulis in Phocis by Tereus, Cadmeia by the Phoenicians who came with Cadmus, and Boeotia itself by the Aones and Temmices and Hyantes. According to Pindar, there was a time when the Boeotian tribe was called Syes. Moreover, the barbarian origin of some is indicated by their names — Cecrops, Godrus, Aiclus, Cothus, Drymas, and Crinacus. And even to the present day the Thracians, Illyrians, and Epeirotes live on the flanks of the Greeks (though this was still more the case formerly than now); indeed most of the country that at the present time is indisputably Greece is held by the barbarians — Macedonia and certain parts of Thessaly by the Thracians, and the parts above Acaria and Aitolia by the Thesproti, the Cassopaei, the Amphilochi, the Molossi, and the Athamanes — Epeirotic tribes. 9.2.2. Ephorus declares that Boeotia is superior to the countries of the bordering tribes, not only in fertility of soil, but also because it alone has three seas and has a greater number of good harbors; in the Crisaean and Corinthian Gulf s it receives the products of Italy and Sicily and Libya, while in the part which faces Euboea, since its seaboard branches off on either side of the Euripus, on one side towards Aulis and the territory of Tanagra and on the other towards Salganeus and Anthedon, the sea stretches unbroken in the one direction towards Egypt and Cyprus and the islands, and in the other direction towards Macedonia and the regions of the Propontis and the Hellespont. And he adds that Euboea has, in a way, been made a part of Boeotia by the Euripus, since the Euripus is so narrow and is spanned by a bridge to Euripus only two plethra long. Now he praises the country on account of these things; and he says that it is naturally well suited to hegemony, but that those who were from time to time its leaders neglected careful training and education, and therefore, although they at times achieved success, they maintained it only for a short time, as is shown in the case of Epameinondas; for after he died the Thebans immediately lost the hegemony, having had only a taste of it; and that the cause of this was the fact that they belittled the value of learning and of intercourse with mankind, and cared for the military virtues alone. Ephorus should have added that these things are particularly useful in dealing with Greeks, although force is stronger than reason in dealing with the barbarians. And the Romans too, in ancient times, when carrying on war with savage tribes, needed no training of this kind, but from the time that they began to have dealings with more civilized tribes and races, they applied themselves to this training also, and so established themselves as lords of all. 14.1.6. Ephorus says: Miletus was first founded and fortified above the sea by the Cretans, where the Milatos of olden times is now situated, being settled by Sarpedon, who brought colonists from the Cretan Milatos and named the city after that Miletus, the place formerly being in the possession of the Leleges; but later Neleus and his followers fortified the present city. The present city has four harbors, one of which is large enough for a fleet. Many are the achievements of this city, but the greatest is the number of its colonizations; for the Euxine Pontus has been colonized everywhere by these people, as also the Propontis and several other regions. At any rate, Anaximenes of Lampsacus says that the Milesians colonized the islands Icaros and Leros; and, near the Hellespont, Limnae in the Chersonesus, as also Abydus and Arisba and Paesus in Asia; and Artace and Cyzicus in the island of the Cyziceni; and Scepsis in the interior of the Troad. I, however, in my detailed description speak of the other cities, which have been omitted by him. Both Milesians and Delians invoke an Apollo Ulius, that is, as god of health and healing, for the verb ulein means to be healthy; whence the noun ule and the salutation, Both health and great joy to thee; for Apollo is the god of healing. And Artemis has her name from the fact that she makes people Artemeas. And both Helius and Selene are closely associated with these, since they are the causes of the temperature of the air. And both pestilential diseases and sudden deaths are imputed to these gods. |
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| 44. Socrates Rhodius, Fragments, f1 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •dionysus, mark antony posing as Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 176 |
| 45. Petronius Arbiter, Satyricon, 17.4, 19.2, 20.7, 21.2, 24.4, 25.2, 133.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •priapus, and dionysus/satyrs/thiasos Found in books: Arampapaslis, Augoustakis, Froedge, Schroer, Dynamics of Marginality: Liminal Characters and Marginal Groups in Neronian and Flavian Literature (2023) 106, 111 |
| 46. Apollodorus, Epitome, 5.22, 5.25 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •dionysus, and athamas Found in books: Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 549 |
47. Plutarch, Pericles, 1.4-1.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •dionysus, mark antony posing as Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 176| 1.4. ταῦτα δὲ ἔστιν ἐν τοῖς ἀπʼ ἀρετῆς ἔργοις, ἃ καὶ ζῆλόν τινα καὶ προθυμίαν ἀγωγὸν εἰς μίμησιν ἐμποιεῖ τοῖς ἱστορήσασιν· ἱστορήσασιν Bekker, Fuhr, and Blass, with Reiske, after Amyot: ἱστορήμασιν ( researches ). ἐπεὶ τῶν γʼ ἄλλων οὐκ εὐθὺς ἀκολουθεῖ τῷ θαυμάσαι τὸ πραχθὲν ὁρμὴ πρὸς τὸ πρᾶξαι· πολλάκις δὲ καὶ τοὐναντίον χαίροντες τῷ ἔργῳ τοῦ δημιουργοῦ καταφρονοῦμεν, ὡς ἐπὶ τῶν μύρων καὶ τῶν ἁλουργῶν τούτοις μὲν ἡδόμεθα, τοὺς δὲ βαφεῖς καὶ μυρεψοὺς ἀνελευθέρους ἡγούμεθα καὶ βαναύσους. 1.5. διὸ καλῶς μὲν Ἀντισθένης ἀκούσας ὅτι σπουδαῖός ἐστιν αὐλητὴς Ἰσμηνίας, ἀλλʼ ἄνθρωπος, ἔφη, μοχθηρός· οὐ γὰρ ἂν οὕτω σπουδαῖος ἦν αὐλητής· ὁ δὲ Φίλιππος πρὸς τὸν υἱὸν ἐπιτερπῶς ἔν τινι πότῳ ψήλαντα καὶ τεχνικῶς εἶπεν· οὐκ αἰσχύνῃ καλῶς οὕτω ψάλλων; ἀρκεῖ γάρ, ἂν βασιλεὺς ἀκροᾶσθαι ψαλλόντων σχολάζῃ, καὶ πολὺ νέμει ταῖς Μούσαις ἑτέρων ἀγωνιζομένων τὰ τοιαῦτα θεατὴς γιγνόμενος. | 1.4. Such objects are to be found in virtuous deeds; these implant in those who search them out a great and zealous eagerness which leads to imitation. In other cases, admiration of the deed is not immediately accompanied by an impulse to do it. Nay, many times, on the contrary, while we delight in the work, we despise the workman, as, for instance, in the case of perfumes and dyes; we take a delight in them, but dyers and perfumers we regard as illiberal and vulgar folk. 1.5. Therefore it was a fine saying of Antisthenes, when he heard that Ismenias was an excellent piper: But he’s a worthless man, said he, otherwise he wouldn’t be so good a piper. And so Philip Philip of Macedon, to Alexander. once said to his son, who, as the wine went round, plucked the strings charmingly and skilfully, Art not ashamed to pluck the strings so well? It is enough, surely, if a king have leisure to hear others pluck the strings, and he pays great deference to the Muses if he be but a spectator of such contests. |
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| 48. Plutarch, Marcellus, 58.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •dionysus., antony as the ‘new dionysus’ Found in books: Xinyue, Politics and Divinization in Augustan Poetry (2022) 117 |
49. Plutarch, Alexander The Great, 29 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •technitai (artists of dionysus), ionian-hellespontine association (pergamum, teos) Found in books: Csapo et al., Theatre and Autocracy in the Ancient World (2022) 35 | 29. When he had returned from Egypt into Phoenicia, Early in 331 B.C. he honoured the gods with sacrifices and solemn processions, and held contests of dithyrambic choruses and tragedies which were made brilliant, not only by their furnishings, but also by the competitors who exhibited them. For the kings of Cyprus were the choregi, or exhibitors, just like, at Athens, those chosen by lot from the tribes, and they competed against each other with amazing ambition. Most eager of all was the contention between Nicocreon of Salamis and Pasicrates of Soli. , For the lot assigned to these exhibitors the most celebrated actors, to Pasicrates Athenodorus, and to Nicocreon Thessalus, in whose success Alexander himself was interested. He did not reveal this interest, however, until, by the votes of the judges, Athenodorus had been proclaimed victor. But then, as it would appear, on leaving the theatre, he said that he approved the decision of the judges, but would gladly have given up a part of his kingdom rather than to have seen Thessalus vanquished. , And yet, when Athenodorus, who had been fined by the Athenians for not keeping his engagement in the dramatic contest of their Dionysiac festival, asked the king to write a letter to them in his behalf, though he would not do this, he sent them the amount of the fine from his own purse. Furthermore, when Lycon of Scarpheia, who was acting successfully before Alexander, inserted into the comedy a verse containing a request for ten talents, Alexander laughed and gave them to him. Cf. Morals, pp. 334 f. , When Dareius sent to him a letter and friends, This was during the siege of Tyre, according to Arrian ( Anab. ii. 25. 1 ). begging him to accept ten thousand talents as ransom for the captives, to hold all the territory this side of the Euphrates, to take one of his daughters in marriage, and on these terms to be his ally and friend, Alexander imparted the matter to his companions. If I were Alexander, said Parmenio, I would accept these terms. And so indeed would I, said Alexander, were I Parmenio. But to Dareius he wrote: Come to me, and thou shalt receive every courtesy; but otherwise I shall march at once against thee. This was but the conclusion of an arrogant letter. Cf. Arrian, Anab. ii. 25, 3 . |
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| 50. Petronius Arbiter, Satyricon, 17.4, 19.2, 20.7, 21.2, 24.4, 25.2, 133.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •priapus, and dionysus/satyrs/thiasos Found in books: Arampapaslis, Augoustakis, Froedge, Schroer, Dynamics of Marginality: Liminal Characters and Marginal Groups in Neronian and Flavian Literature (2023) 106, 111 |
| 51. Plutarch, Demetrius, 23-26 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Brodd and Reed, Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult (2011) 88 |
| 52. Appian, Civil Wars, 3.43.176, 3.51, 5.132 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •dionysus., antony as the ‘new dionysus’ Found in books: Xinyue, Politics and Divinization in Augustan Poetry (2022) 37 |
53. Plutarch, Mark Antony, 24.4-24.5, 37.2, 40.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •dionysus., antony as the ‘new dionysus’ •nero, new dionysus, antony as Found in books: Brodd and Reed, Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult (2011) 88; Xinyue, Politics and Divinization in Augustan Poetry (2022) 38, 117| 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. | 24.4. 24.5. 60. , , , |
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| 54. Suetonius, Augustus, 12, 45, 70 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Xinyue, Politics and Divinization in Augustan Poetry (2022) 37 |
55. Tertullian, On The Games, 22 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •dionysus, mark antony posing as Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 176 | 22. What wonder is there in it? Such inconsistencies as these are just such as we might expect from men, who confuse and change the nature of good and evil in their inconstancy of feeling and fickleness in judgment. Why, the authors and managers of the spectacles, in that very respect with reference to which they highly laud the charioteers, and actors, and wrestlers, and those most loving gladiators, to whom men prostitute their souls, women too their bodies, slight and trample on them, though for their sakes they are guilty of the deeds they reprobate; nay, they doom them to ignominy and the loss of their rights as citizens, excluding them from the Curia, and the rostra, from senatorial and equestrian rank, and from all other honours as well as certain distinctions. What perversity! They have pleasure in those whom yet they punish; they put all slights on those to whom, at the same time, they award their approbation; they magnify the art and brand the artist. What an outrageous thing it is, to blacken a man on account of the very things which make him meritorious in their eyes! Nay, what a confession that the things are evil, when their authors, even in highest favour, are not without a mark of disgrace upon them! |
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| 56. Polyaenus, Stratagems, 1.1.1-1.1.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •by the persians),, dionysus’ invasion of india Found in books: Papadodima, Ancient Greek Literature and the Foreign: Athenian Dialogues II (2022) 78 |
| 57. Philostratus The Athenian, Lives of The Sophists, 1.21.518, 2.10.590, 2.11.591, 2.24.607 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •technitai (artists of dionysus), athenian association Found in books: Csapo et al., Theatre and Autocracy in the Ancient World (2022) 164 |
| 58. Clement of Alexandria, Exhortation To The Greeks, 4.46 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •theater and tragedy, dionysus as god of Found in books: Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 187 |
| 59. Aelius Aristides, Orations, 12.7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •theater and tragedy, dionysus as god of Found in books: Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 186 |
60. Cassius Dio, Roman History, 46.29.2, 46.30.1, 54.8.2, 59.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •dionysus., antony as the ‘new dionysus’ •technitai (artists of dionysus), athenian association •technitai (artists of dionysus), cyprian association (paphos) Found in books: Csapo et al., Theatre and Autocracy in the Ancient World (2022) 129, 164; Xinyue, Politics and Divinization in Augustan Poetry (2022) 37, 117 | 54.8.2. Augustus received them as if he had conquered the Parthian in a war; for he took great pride in the achievement, declaring that he had recovered without a struggle what had formerly been lost in battle. 59.5. This was the kind of emperor into whose hands the Romans were then delivered. Hence the deeds of Tiberius, though they were felt to have been very harsh, were nevertheless as far superior to those of Gaius as the deeds of Augustus were to those of his successor., For Tiberius always kept the power in his own hands and used others as agents for carrying out his wishes; whereas Gaius was ruled by the charioteers and gladiators, and was the slave of the actors and others connected with the stage. Indeed, he always kept Apelles, the most famous of the tragedians of that day, with him even in public., Thus he by himself and they by themselves did without let or hindrance all that such persons would naturally dare to do when given power. Everything that pertained to their art he arranged and settled on the slightest pretext in the most lavish manner, and he compelled the praetors and the consuls to do the same, so that almost every day some performance of the kind was sure to be given., At first he was but a spectator and listener at these and would take sides for or against various performers like one of the crowd; and one time, when he was vexed with those of opposing tastes, he did not go to the spectacle. But as time went on, he came to imitate, and to contend in many events,, driving chariots, fighting as a gladiator, giving exhibitions of pantomimic dancing, and acting in tragedy. So much for his regular behaviour. And once he sent an urgent summons at night to the leading men of the senate, as if for some important deliberation, and then danced before them. < 59.5. 1. This was the kind of emperor into whose hands the Romans were then delivered. Hence the deeds of Tiberius, though they were felt to have been very harsh, were nevertheless as far superior to those of Gaius as the deeds of Augustus were to those of his successor.,2. For Tiberius always kept the power in his own hands and used others as agents for carrying out his wishes; whereas Gaius was ruled by the charioteers and gladiators, and was the slave of the actors and others connected with the stage. Indeed, he always kept Apelles, the most famous of the tragedians of that day, with him even in public.,3. Thus he by himself and they by themselves did without let or hindrance all that such persons would naturally dare to do when given power. Everything that pertained to their art he arranged and settled on the slightest pretext in the most lavish manner, and he compelled the praetors and the consuls to do the same, so that almost every day some performance of the kind was sure to be given.,4. At first he was but a spectator and listener at these and would take sides for or against various performers like one of the crowd; and one time, when he was vexed with those of opposing tastes, he did not go to the spectacle. But as time went on, he came to imitate, and to contend in many events,,5. driving chariots, fighting as a gladiator, giving exhibitions of pantomimic dancing, and acting in tragedy. So much for his regular behaviour. And once he sent an urgent summons at night to the leading men of the senate, as if for some important deliberation, and then danced before them. < |
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61. Aelian, Varia Historia, 3.18 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •dionysus, and midas Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 68 | 3.18. Theopompus relates a discourse between Midas the Phrygian and Silenus. This Silenus was son of a Nymph, inferior by nature to the Gods only, superior to men and Death. Amongst other things, Silenus told Midas that Europe, Asia and Africa were Islands surrounded by the Ocean: That there was but one Continent only, which was beyond this world, and that as to magnitude it was infinite: That in it were bred, besides other very great creatures, men twice as big as those here, and they lived double our age: That many great cities are there, and peculiar manners of life; and that they have laws wholly different from those amongst us: That there are two cities far greater then the rest, nothing to like each other; one named Machimus, warlike, the other Eusebes, Pious: That the Pious people live in peace, abounding in wealth, and reap the fruits of the Earth without ploughs or oxen, having no need of tillage or sowing. They live, as he said, free from sickness, and die laughing, and with great pleasure: They are so exactly just, that the Gods many times vouchsafe to converse with them. The inhabitants of the city Machimus are very warlike, continually armed and fighting: They subdue their neighbours, and this one city predominates over many. The inhabitants are not fewer then two hundred myriads: they die sometimes of sickness, but this happens very rarely, for most commonly they are killed in the wars by stones or wood, for they are invulnerable by steel. They have vast plenty of gold and silver, insomuch that gold is of less value with them then iron with us. He said that they once designed a voyage to these our Islands, and sailed upon the Ocean, being in number a thousand myriads of men, till they came to the Hyperboreans; but understanding that they were the happiest men amongst us, they contemned us as persons that led a mean inglorious life, and therefore thought it not worth their going farther. He added what is yet more wonderful, that there are men living amongst them called Meropes, who inhabit many great cities; and that at the farthest end of their country there is a place named Anostus, (from whence there is no return) which resembles a Gulf; it is neither very light nor very dark, the air being dusky intermingled with a kind of red: That there are two rivers in this place, one of pleasure, the other of grief; and that along each river grow trees of the bigness of a plane-tree. Those which grow up by the river of grief bear fruit of this nature; If any one eat of them, he shall spend all the rest of his life in tears and grief, and so die. The other trees which grow by the river of pleasure produce fruit of a contrary nature, for who tasts thereof shall be eased from all his former desires: If he loved any thing, he shall quite forget it; and in a short time shall become younger, and live over again his former years: he shall cast off old age, and return to the prime of his strength, becoming first a young man, then a child, lastly, an infant, and so die. This, if any man think the Chian worthy credit, he may believe. To me he appears an egregious Romancer as well in this as other things. |
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62. Pausanias, Description of Greece, 1.15.2, 1.25.7, 1.29.16, 2.2.6, 2.9.6, 3.19.6, 5.1.6, 5.16.6-5.16.7, 7.4.8, 9.5.7, 9.16.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •dionysus, and athamas •nero, new dionysus, antony as •theater and tragedy, dionysus as god of •dionysus, and midas •aegean islands, dionysus associated with •chalcidian vases, kylix with dionysus and ariadne in chariot (phineus cup) •dionysus, aegean islands, associated with •exekias, amphora with dionysus and oinopion •weddings and marriages, dionysus’ sacred marriage to wife of archon basileus •thebes, association of ares, dionysus, and aphrodite with Found in books: Brodd and Reed, Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult (2011) 88; Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 549; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 68; Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 186, 187, 301, 308, 316| 1.15.2. ἐν δὲ τῷ μέσῳ τῶν τοίχων Ἀθηναῖοι καὶ Θησεὺς Ἀμαζόσι μάχονται. μόναις δὲ ἄρα ταῖς γυναιξὶν οὐκ ἀφῄρει τὰ πταίσματα τὸ ἐς τοὺς κινδύνους ἀφειδές, εἴ γε Θεμισκύρας τε ἁλούσης ὑπὸ Ἡρακλέους καὶ ὕστερον φθαρείσης σφίσι τῆς στρατιᾶς, ἣν ἐπʼ Ἀθήνας ἔστειλαν, ὅμως ἐς Τροίαν ἦλθον Ἀθηναίοις τε αὐτοῖς μαχούμεναι καὶ τοῖς πᾶσιν Ἕλλησιν. ἐπὶ δὲ ταῖς Ἀμαζόσιν Ἕλληνές εἰσιν ᾑρηκότες Ἴλιον καὶ οἱ βασιλεῖς ἠθροισμένοι διὰ τὸ Αἴαντος ἐς Κασσάνδραν τόλμημα· καὶ αὐτὸν ἡ γραφὴ τὸν Αἴαντα ἔχει καὶ γυναῖκας τῶν αἰχμαλώτων ἄλλας τε καὶ Κασσάνδραν. 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. 1.29.16. 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. 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. 2.9.6. μετὰ δὲ τὸ Ἀράτου ἡρῷον ἔστι μὲν Ποσειδῶνι Ἰσθμίῳ βωμός, ἔστι δὲ Ζεὺς Μειλίχιος καὶ Ἄρτεμις ὀνομαζομένη Πατρῴα, σὺν τέχνῃ πεποιημένα οὐδεμιᾷ· πυραμίδι δὲ ὁ Μειλίχιος, ἡ δὲ κίονί ἐστιν εἰκασμένη. ἐνταῦθα καὶ βουλευτήριόν σφισι πεποίηται καὶ στοὰ καλουμένη Κλεισθένειος ἀπὸ τοῦ οἰκοδομήσαντος· ᾠκοδόμησε δὲ ἀπὸ λαφύρων ὁ Κλεισθένης αὐτὴν τὸν πρὸς Κίρρᾳ πόλεμον συμπολεμήσας Ἀμφικτύοσι. τῆς δὲ ἀγορᾶς ἐστιν ἐν τῷ ὑπαίθρῳ Ζεὺς χαλκοῦς, τέχνη Λυσίππου, παρὰ δὲ αὐτὸν Ἄρτεμις ἐπίχρυσος. 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. 7.4.8. Ἴωνι δὲ τῷ ποιήσαντι τραγῳδίαν ἐστὶν ἐν τῇ συγγραφῇ τοιάδε εἰρημένα, Ποσειδῶνα ἐς τὴν νῆσον ἔρημον οὖσαν ἀφικέσθαι καὶ νύμφῃ τε ἐνταῦθα συγγενέσθαι καὶ ὑπὸ τὰς ὠδῖνας τῆς νύμφης χιόνα ἐξ οὐρανοῦ πεσεῖν ἐς τὴν γῆν, καὶ ἀπὸ τούτου Ποσειδῶνα τῷ παιδὶ ὄνομα θέσθαι Χίον· συγγενέσθαι δὲ αὐτὸν καὶ ἑτέρᾳ νύμφῃ, καὶ γενέσθαι οἱ παῖδας Ἄγελόν τε καὶ Μέλανα· ἀνὰ χρόνον δὲ καὶ Οἰνοπίωνα ἐς τὴν Χίον κατᾶραι ναυσὶν ἐκ Κρήτης, ἕπεσθαι δέ οἱ καὶ τοὺς παῖδας Τάλον καὶ Εὐάνθην καὶ Μέλανα καὶ Σάλαγόν τε καὶ Ἀθάμαντα. | 1.15.2. On the middle wall are the Athenians and Theseus fighting with the Amazons. So, it seems, only the women did not lose through their defeats their reckless courage in the face of danger; Themiscyra was taken by Heracles, and afterwards the army which they dispatched to Athens was destroyed, but nevertheless they came to Troy to fight all the Greeks as well as the Athenians them selves. After the Amazons come the Greeks when they have taken Troy, and the kings assembled on account of the outrage committed by Ajax against Cassandra. The picture includes Ajax himself, Cassandra and other captive women. 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, 1.29.16. 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. 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, 2.9.6. After the hero-shrine of Aratus is an altar to Isthmian Poseidon, and also a Zeus Meilichius (Gracious) and an Artemis named Patroa (Paternal), both of them very inartistic works. The Meilichius is like a pyramid, the Artemis like a pillar. Here too stand their council-chamber and a portico called Cleisthenean from the name of him who built it. It was built from spoils by Cleisthenes, who helped the Amphictyons in the war at Cirrha . c. 590 B.C. In the market-place under the open sky is a bronze Zeus, a work of Lysippus, Contemporary of Alexander the Great. and by the side of it a gilded Artemis. 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. 7.4.8. . . . Ion the tragic poet says in his history that Poseidon came to the island when it was uninhabited; that there he had intercourse with a nymph, and that when she was in her pains there was a fall of snow ( chion), and that accordingly Poseidon called his son Chios . Ion also says that Poseidon had intercourse with another nymph, by whom he had Agelus and Melas ; that in course of time Oenopion too sailed with a fleet from Crete to Chios, accompanied by his sons Talus, Euanthes, Melas, Salagus and Athamas. |
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| 63. Lucian, Dionysus, 1, 6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Papadodima, Ancient Greek Literature and the Foreign: Athenian Dialogues II (2022) 75, 78 |
| 64. Athenaeus, The Learned Banquet, 9.405, 4.29 (148b-c), 5.198c, 5.198d, 5.194a-203b, 5.197e-202a (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Brodd and Reed, Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult (2011) 88 |
| 65. Philostratus, Pictures, 1.14.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •dionysus, as an epiphanic/visible god Found in books: Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides, Bacchae', Aeschylus and 'Christus Patiens' (2022) 37 |
| 66. Eunapius, Lives of The Philosophers, 9.1.4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •theatre of dionysus, christian basilica Found in books: Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 73 |
| 67. Timotheus, Tyrtaeus, 12.6-12.7 Tagged with subjects: •dionysus, and midas Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 68 |
| 68. Epigraphy, Cid Iv, 12.67-12.68, 12.83-12.84 Tagged with subjects: •technitai (artists of dionysus), athenian association •technitai (artists of dionysus), egyptian association (alexandria, ptolemais, cyprus) •technitai (artists of dionysus), ionian-hellespontine association (pergamum, teos) •technitai (artists of dionysus), isthmian-nemean association (argos, chalcis, corinth, opus, thebes) Found in books: Csapo et al., Theatre and Autocracy in the Ancient World (2022) 39 |
| 69. Callimachus, Lyric, Hexameter, And Elegiac Fragments, 383.16 p Tagged with subjects: •dionysus, as ptolemaic divine ancestor •ptolemies, claim of dionysus as divine ancestor Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 299 |
| 70. Anon., Dieg. (P.Mil. 18), 4.30 p Tagged with subjects: •dionysus, as ptolemaic divine ancestor •ptolemies, claim of dionysus as divine ancestor Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 299 |
| 71. Erigone, Fr., 22-27 powell Tagged with subjects: •dionysus, as ptolemaic divine ancestor •ptolemies, claim of dionysus as divine ancestor Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 299 |
| 72. Euphorion, Dionysus, 13-18 powell Tagged with subjects: •dionysus, as ptolemaic divine ancestor •ptolemies, claim of dionysus as divine ancestor Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 299 |
| 73. Conon, Fgrh 262, f1.1 Tagged with subjects: •dionysus, and midas Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 69 |
| 74. Epigraphy, I. Paphos, 45, 85, 90-92, 96, 95 Tagged with subjects: •nan Found in books: Csapo et al., Theatre and Autocracy in the Ancient World (2022) 40 |
| 75. Epigraphy, Ogis, 51.43 Tagged with subjects: •nan Found in books: Csapo et al., Theatre and Autocracy in the Ancient World (2022) 39, 43, 45, 46, 50 |
| 76. Pseudo-Xenophon, of The Spartans, 2.9 Tagged with subjects: •theater and tragedy, dionysus as god of Found in books: Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 186 |
| 77. Velleius Paterculus, Roman History, 2.61.3 Tagged with subjects: •dionysus., antony as the ‘new dionysus’ Found in books: Xinyue, Politics and Divinization in Augustan Poetry (2022) 37 |
| 78. Epigraphy, Ig, 4.558.2-4.558.3, 7.1773.22-7.1773.24, 7.2447, 7.2484.3, 7.3197, 11.4.1060, 12.9.910 Tagged with subjects: •technitai (artists of dionysus), athenian association •technitai (artists of dionysus), egyptian association (alexandria, ptolemais, cyprus) •technitai (artists of dionysus), ionian-hellespontine association (pergamum, teos) •technitai (artists of dionysus), isthmian-nemean association (argos, chalcis, corinth, opus, thebes) •technitai (artists of dionysus), cyprian association (paphos) Found in books: Csapo et al., Theatre and Autocracy in the Ancient World (2022) 38, 39, 43, 80, 164 |
| 79. Epigraphy, Ig Ii3, 1.929 Tagged with subjects: •technitai (artists of dionysus), ionian-hellespontine association (pergamum, teos) Found in books: Csapo et al., Theatre and Autocracy in the Ancient World (2022) 35 |
| 80. Anon., Suda, φ422 Tagged with subjects: •technitai (artists of dionysus), athenian association Found in books: Csapo et al., Theatre and Autocracy in the Ancient World (2022) 164 |
| 86. Epigraphy, Cig, 3068a Tagged with subjects: •technitai (artists of dionysus), egyptian association (alexandria, ptolemais, cyprus) Found in books: Csapo et al., Theatre and Autocracy in the Ancient World (2022) 38 |
| 87. Epigraphy, I.Salamis, 5-6 Tagged with subjects: •nan Found in books: Csapo et al., Theatre and Autocracy in the Ancient World (2022) 50 |
| 88. Megasthenes, Bnj 715, 33, 4, 12 Tagged with subjects: •nan Found in books: Papadodima, Ancient Greek Literature and the Foreign: Athenian Dialogues II (2022) 78 |
| 89. Anon., Treat. Seth, 3.16.8 Tagged with subjects: •nero, new dionysus, antony as Found in books: Brodd and Reed, Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult (2011) 91 |
90. Epigraphy, Ig Ii2, 1.344, 1.346-1.347, 1.347.11-1.347.15, 1.423 Tagged with subjects: •technitai (artists of dionysus), ionian-hellespontine association (pergamum, teos) •nero, new dionysus, antony as Found in books: Brodd and Reed, Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult (2011) 88; Csapo et al., Theatre and Autocracy in the Ancient World (2022) 35 | 3173. The People (dedicated this temple) to the Goddess Roma and [[Augustus Caesar]], when the hoplite general was Pammenes, son of Zenon, of Marathon, priest of the Goddess Roma and Augustus Soter on the Acropolis, when the priestess of Athena Polias was Megiste, daughter of Asklepiades of Halai, (5) in the archonship of Areios, son of Dorion, of Paiania. text from Attic Inscriptions Online, IG II2 3173 - Dedicatory inscription on the temple of Roma and Augustus |
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| 91. Epigraphy, Ivo, 405 Tagged with subjects: •technitai (artists of dionysus), egyptian association (alexandria, ptolemais, cyprus) Found in books: Csapo et al., Theatre and Autocracy in the Ancient World (2022) 38 |
| 92. Epigraphy, Lbw, 91, 93, 92 Tagged with subjects: •nan Found in books: Csapo et al., Theatre and Autocracy in the Ancient World (2022) 79, 80 |
| 93. Epigraphy, Magnesia, 145-146, 149, 151, 148 Tagged with subjects: •nan Found in books: Csapo et al., Theatre and Autocracy in the Ancient World (2022) 80 |
| 94. Epigraphy, Roesch, Ithesp, 358 Tagged with subjects: •technitai (artists of dionysus), athenian association •technitai (artists of dionysus), cyprian association (paphos) Found in books: Csapo et al., Theatre and Autocracy in the Ancient World (2022) 129, 164 |
| 95. Epigraphy, Seg, 35.1327, 39.1334, 40.403, 52.1496, 53.1758, 57.1134-57.1137 Tagged with subjects: •technitai (artists of dionysus), ionian-hellespontine association (pergamum, teos) •theatre of dionysus, christian basilica •technitai (artists of dionysus), cyprian association (paphos) Found in books: Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 73; Csapo et al., Theatre and Autocracy in the Ancient World (2022) 79, 80, 129 |
| 96. Epigraphy, Teos, 46a, 46b, 46c, 46d, 62 Tagged with subjects: •nan Found in books: Csapo et al., Theatre and Autocracy in the Ancient World (2022) 78 |
| 98. Anon., Epigrams, 44.2 p (9.2 gp) Tagged with subjects: •dionysus, as ptolemaic divine ancestor •ptolemies, claim of dionysus as divine ancestor Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 299 |
| 99. Sappho, of The Spartans, 6 Tagged with subjects: •aegean islands, dionysus associated with •chalcidian vases, kylix with dionysus and ariadne in chariot (phineus cup) •dionysus, aegean islands, associated with Found in books: Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 316 |
| 100. Aeschylussphinx, Trgf 3, Sphinx, Trgf 3231-2, 287-8, 341-43 Radt, frr. 95-97a radt, trgf 3.214-16 Tagged with subjects: •nan Found in books: Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 241 |
| 101. Epigraphy, Ig Ii, 7.2712 Tagged with subjects: •dionysus, mark antony posing as Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 176 |
| 102. Priapea, Priapea, 35, 38, 28 Tagged with subjects: •nan Found in books: Arampapaslis, Augoustakis, Froedge, Schroer, Dynamics of Marginality: Liminal Characters and Marginal Groups in Neronian and Flavian Literature (2023) 106 |
