Tiresias: The Ancient Mediterranean Religions Source Database

1026

Apollodorus, Bibliotheca, 3.5.1

Διόνυσος δὲ εὑρετὴς ἀμπέλου γενόμενος, Ἥρας μανίαν αὐτῷ ἐμβαλούσης περιπλανᾶται Αἴγυπτόν τε καὶ Συρίαν. καὶ τὸ μὲν πρῶτον Πρωτεὺς αὐτὸν ὑποδέχεται βασιλεὺς Αἰγυπτίων, αὖθις δὲ εἰς Κύβελα τῆς Φρυγίας ἀφικνεῖται, κἀκεῖ καθαρθεὶς ὑπὸ Ῥέας καὶ τὰς τελετὰς ἐκμαθών, καὶ λαβὼν παρʼ ἐκείνης τὴν στολήν, ἐπὶ Ἰνδοὺς 1 -- διὰ τῆς Θράκης ἠπείγετο. Λυκοῦργος δὲ παῖς Δρύαντος, Ἠδωνῶν βασιλεύων, οἳ Στρυμόνα ποταμὸν παροικοῦσι, πρῶτος ὑβρίσας ἐξέβαλεν αὐτόν. καὶ Διόνυσος μὲν εἰς θάλασσαν πρὸς Θέτιν τὴν Νηρέως κατέφυγε, Βάκχαι δὲ ἐγένοντο αἰχμάλωτοι καὶ τὸ συνεπόμενον Σατύρων πλῆθος αὐτῷ. αὖθις δὲ αἱ Βάκχαι ἐλύθησαν ἐξαίφνης, Λυκούργῳ δὲ μανίαν ἐνεποίησε 2 -- Διόνυσος. ὁ δὲ μεμηνὼς Δρύαντα τὸν παῖδα, ἀμπέλου νομίζων κλῆμα κόπτειν, πελέκει πλήξας ἀπέκτεινε, καὶ ἀκρωτηριάσας αὐτὸν ἐσωφρόνησε. 1 -- τῆς δὲ γῆς ἀκάρπου μενούσης, ἔχρησεν ὁ θεὸς καρποφορήσειν αὐτήν, ἂν θανατωθῇ Λυκοῦργος. Ἠδωνοὶ δὲ ἀκούσαντες εἰς τὸ Παγγαῖον αὐτὸν ἀπαγαγόντες ὄρος ἔδησαν, κἀκεῖ κατὰ Διονύσου βούλησιν ὑπὸ ἵππων διαφθαρεὶς ἀπέθανε. Dionysus discovered the vine, and being driven mad by Hera he roamed about Egypt and Syria . At first he was received by Proteus, king of Egypt, but afterwards he arrived at Cybela in Phrygia . And there, after he had been purified by Rhea and learned the rites of initiation, he received from her the costume and hastened through Thrace against the Indians. But Lycurgus, son of Dryas, was king of the Edonians, who dwell beside the river Strymon, and he was the first who insulted and expelled him. Dionysus took refuge in the sea with Thetis, daughter of Nereus, and the Bacchanals were taken prisoners together with the multitude of Satyrs that attended him. But afterwards the Bacchanals were suddenly released, and Dionysus drove Lycurgus mad. And in his madness he struck his son Dryas dead with an axe, imagining that he was lopping a branch of a vine, and when he had cut off his son's extremities, he recovered his senses. But the land remaining barren, the god declared oracularly that it would bear fruit if Lycurgus were put to death. On hearing that, the Edonians led him to Mount Pangaeum and bound him, and there by the will of Dionysus he died, destroyed by horses.

Intertexts (texts cited often on the same page as the searched text):

28 results
1. Homer, Iliad, 6.130-6.140 (8th cent. BCE - 7th cent. BCE) 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. 6.134. /Nay, for even the son of Dryas, mighty Lycurgus, lived not long, seeing that he strove with heavenly gods—he that on a time drave down over the sacred mount of Nysa the nursing mothers of mad Dionysus; and they all let fall to the ground their wands, smitten with an ox-goad by man-slaying Lycurgus. 6.135. /But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the man's threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind; 6.136. /But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the man's threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind; 6.137. /But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the man's threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind; 6.138. /But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the man's threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind; 6.139. /But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the man's threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind; 6.140. /and he lived not for long, seeing that he was hated of all the immortal gods. So would not I be minded to fight against the blessed gods. But if thou art of men, who eat the fruit of the field, draw nigh, that thou mayest the sooner enter the toils of destruction. Then spake to him the glorious son of Hippolochus:
2. Homer, Odyssey, 24.73-24.75 (8th cent. BCE - 7th cent. BCE)
3. Aeschylus, Fragments, 57 (6th cent. BCE - 5th cent. BCE)
4. Aeschylus, Fragments, 57 (6th cent. BCE - 5th cent. BCE)
5. Aeschylus, Fragments, 57 (6th cent. BCE - 5th cent. BCE)
6. Aristophanes, Frogs, 1032 (5th cent. BCE - 4th cent. BCE) 1032. ̓Ορφεὺς μὲν γὰρ τελετάς θ' ἡμῖν κατέδειξε φόνων τ' ἀπέχεσθαι
7. Euripides, Bacchae, 1114-1147, 1177-1199, 12, 120, 1200-1209, 121, 1210-1219, 122, 1220-1229, 123, 1230-1239, 124, 1240-1249, 125, 1250-1258, 126, 1260, 1264-1269, 127, 1270-1279, 128, 1280, 129, 1297, 13, 130-139, 14, 140-149, 15, 150-159, 16, 160-169, 17-76, 760-764, 77-87, 1089 (5th cent. BCE - 5th cent. BCE) 1089. σαφῆ κελευσμὸν Βακχίου Κάδμου κόραι
8. Euripides, Cyclops, 4, 3 (5th cent. BCE - 5th cent. BCE) 3. πρῶτον μὲν ἡνίκ' ἐμμανὴς ̔́Ηρας ὕπο
9. Euripides, Rhesus, 943 (5th cent. BCE - 5th cent. BCE) 943. The light of thy great Mysteries was shed
10. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE) 406c. διδούς ) of wine ( οἶνος ), might be called in jest Didoinysus, and wine, because it makes most drinkers think ( οἴεσθαι ) they have wit ( νοῦς ) when they have not, might very justly be called Oeonus ( οἰόνους ). As for Aphrodite, we need not oppose Hesiod; we can accept his derivation of the name
11. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) 672b. when declared, it is misconceived and misunderstood. Clin. What is that? Ath. There is a secret stream of story and report to the effect that the god Dionysus was robbed of his soul’s judgment by his stepmother Hera, and that in vengeance therefor he brought in Bacchic rites and all the frenzied choristry, and with the same aim bestowed also the gift of wine. These matters, however, I leave to those who think it safe to say them about deities; but this much I know,—that no creature is ever born in possession of that reason, or that amount of reason
12. Sophocles, Antigone, 956-965, 955 (5th cent. BCE - 5th cent. BCE)
13. Diodorus Siculus, Historical Library, 3.58-3.59, 3.65.5, 5.49 (1st cent. BCE - 1st cent. BCE) 3.58. 1.  However, an account is handed down also that this goddess was born in Phrygia. For the natives of that country have the following myth: In ancient times Meïon became king of Phrygia and Lydia; and marrying Dindymê he begat an infant daughter, but being unwilling to rear her he exposed her on the mountain which was called Cybelus. There, in accordance with some divine providence, both the leopards and some of the other especially ferocious wild beasts offered their nipples to the child and so gave it nourishment,,2.  and some women who were tending the flocks in that place witnessed the happening, and being astonished at the strange event took up the babe and called her Cybelê after the name of the place. The child, as she grew up, excelled in both beauty and virtue and also came to be admired for her intelligence; for she was the first to devise the pipe of many reeds and to invent cymbals and kettledrums with which to accompany the games and the dance, and in addition she taught how to heal the sicknesses of both flocks and little children by means of rites of purification;,3.  in consequence, since the babes were saved from death by her spells and were generally taken up in her arms, her devotion to them and affection for them led all the people to speak of her as the "mother of the mountain." The man who associated with her and loved her more than anyone else, they say, was Marsyas the physician, who was admired for his intelligence and chastity; and a proof of his intelligence they find in the fact that he imitated the sounds made by the pipe of many reeds and carried all its notes over into the flute, and as an indication of his chastity they cite his abstinence from sexual pleasures until the day of his death.,4.  Now Cybelê, the myth records, having arrived at full womanhood, came to love a certain native youth who was known as Attis, but at a later time received the appellation Papas; with him she consorted secretly and became with child, and at about the same time her parents recognized her as their child.  Consequently she was brought up into the palace, and her father welcomed her at the outset under the impression that she was a virgin, but later, when he learned of her seduction, he put to death her nurses and Attis as well and cast their bodies forth to lie unburied; whereupon Cybelê, they say, because of her love for the youth and grief over the nurses, became frenzied and rushed out of the palace into the countryside. And crying aloud and beating upon a kettledrum she visited every country alone, with hair hanging free, and Marsyas, out of pity for her plight, voluntarily followed her and accompanied her in her wanderings because of the love which he had formerly borne her. 3.59. 2.  When they came to Dionysus in the city of Nysa they found there Apollo, who was being accorded high favour because of the lyre, which, they say, Hermes invented, though Apollo was the first to play it fittingly; and when Marsyas strove with Apollo in a contest of skill and the Nysaeans had been appointed judges, the first time Apollo played upon the lyre without accompanying it with his voice, while Marsyas, striking up upon his pipes, amazed the ears of his hearers by their strange music and in their opinion far excelled, by reason of his melody, the first contestant.,3.  But since they had agreed to take turn about in displaying their skill to the judges, Apollo, they say, added, this second time, his voice in harmony with the music of the lyre, whereby he gained greater approval than that which had formerly been accorded to the pipes. Marsyas, however, was enraged and tried to prove to the hearers that he was losing the contest in defiance of every principle of justice; for, he argued, it should be a comparison of skill and not of voice, and only by such a test was it possible to judge between the harmony and music of the lyre and of the pipes; and furthermore, it was unjust that two skills should be compared in combination against but one. Apollo, however, as the myth relates, replied that he was in no sense taking any unfair advantage of the other;,4.  in fact, when Marsyas blew into his pipes he was doing almost the same thing as himself; consequently the rule should be made either that they should both be accorded this equal privilege of combining their skills, or that neither of them should use his mouth in the contest but should display his special skill by the use only of his hands.,5.  When the hearers decided that Apollo presented the more just argument, their skills were again compared; Marsyas was defeated, and Apollo, who had become somewhat embittered by the quarrel, flayed the defeated man alive. But quickly repenting and being distressed at what he had done, he broke the strings of the lyre and destroyed the harmony of sounds which he had discovered.,6.  The harmony of the strings, however, was rediscovered, when the Muses added later the middle string, Linus the string struck with the forefinger, and Orpheus and Thamyras the lowest string and the one next to it. And Apollo, they say, laid away both the lyre and the pipes as a votive offering in the cave of Dionysus, and becoming enamoured of Cybelê joined in her wanderings as far as the land of the Hyperboreans.,7.  But, the myth goes on to say, a pestilence fell upon human beings throughout Phrygia and the land ceased to bear fruit, and when the unfortunate people inquired of the god how they might rid themselves of their ills he commanded them, it is said, to bury the body of Attis and to honour Cybelê as a goddess. Consequently the physicians, since the body had disappeared in the course of time, made an image of the youth, before which they sang dirges and by means of honours in keeping with his suffering propitiated the wrath of him who had been wronged; and these rites they continue to perform down to our own lifetime.,8.  As for Cybelê, in ancient times they erected altars and performed sacrifices to her yearly; and later they built for her a costly temple in Pisinus of Phrygia, and established honours and sacrifices of the greatest magnificence, Midas their king taking part in all these works out of his devotion to beauty; and beside the statue of the goddess they set up panthers and lions, since it was the common opinion that she had first been nursed by these animals. Such, then, are the myths which are told about Mother of the Gods both among the Phrygians and by the Atlantians who dwell on the coast of the ocean. 3.65.5.  Consequently he sailed across secretly to his army, and then Lycurgus, they say, falling upon the Maenads in the city known as Nysium, slew them all, but Dionysus, bringing his forces over, conquered the Thracians in a battle, and taking Lycurgus alive put out his eyes and inflicted upon him every kind of outrage, and then crucified him. 5.49. 1.  This wedding of Cadmus and Harmonia was the first, we are told, for which the gods provided the marriage-feast, and Demeter, becoming enamoured of Iasion, presented him with the fruit of the corn, Hermes gave a lyre, Athena the renowned necklace and a robe and a flute, and Electra the sacred rites of the Great Mother of the Gods, as she is called, together with cymbals and kettledrums and the instruments of her ritual; and Apollo played upon the lyre and the Muses upon their flutes, and the rest of the gods spoke them fair and gave the pair their aid in the celebration of the wedding.,2.  After this Cadmus, they say, in accordance with the oracle he had received, founded Thebes in Boeotia, while Iasion married Cybelê and begat Corybas. And after Iasion had been removed into the circle of the gods, Dardanus and Cybelê and Corybas conveyed to Asia the sacred rites of the Mother of the Gods and removed with them to Phrygia.,3.  Thereupon Cybelê, joining herself to the first Olympus, begat Alcê and called the goddess Cybelê after herself; and Corybas gave the name of Corybantes to all who, in celebrating the rites of his mother, acted like men possessed, and married Thebê, the daughter of Cilix.,4.  In like manner he also transferred the flute from Samothrace to Phrygia and to Lyrnessus the lyre which Hermes gave and which at a later time Achilles took for himself when he sacked that city. To Iasion and Demeter, according to the story the myths relate, was born Plutus or Wealth, but the reference is, as a matter of fact, to the wealth of the corn, which was presented to Iasion because of Demeter's association with him at the time of the wedding of Harmonia.,5.  Now the details of the initiatory rite are guarded among the matters not to be divulged and are communicated to the initiates alone; but the fame has travelled wide of how these gods appear to mankind and bring unexpected aid to those initiates of theirs who call upon them in the midst of perils.,6.  The claim is also made that men who have taken part in the mysteries become both more pious and more just and better in every respect than they were before. And this is the reason, we are told, why the most famous both of the ancient heroes and of the demi-gods were eagerly desirous of taking part in the initiatory rite; and in fact Jason and the Dioscori, and Heracles and Orpheus as well, after their initiation attained success in all the campaigns they undertook, because these gods appeared to them.
14. Hyginus, Fabulae (Genealogiae), 132 (1st cent. BCE - 1st cent. BCE)
15. Ovid, Metamorphoses, 4.1-4.41, 4.389-4.415 (1st cent. BCE - missingth cent. CE)
16. Apollodorus, Bibliotheca, 1.9.12, 2.2.2, 2.5.2, 3.4.3-3.4.4, 3.5.2-3.5.3, 3.12.1, 3.12.3 (1st cent. CE - 2nd cent. CE) 1.9.12. Βίας δὲ 3 -- ἐμνηστεύετο Πηρὼ τὴν Νηλέως· ὁ δὲ πολλῶν αὐτῷ μνηστευομένων τὴν θυγατέρα δώσειν ἔφη τῷ τὰς Φυλάκου 1 -- βόας κομίσαντι αὐτῷ. αὗται δὲ ἦσαν ἐν Φυλάκῃ, καὶ κύων ἐφύλασσεν αὐτὰς οὗ οὔτε ἄνθρωπος οὔτε θηρίον πέλας ἐλθεῖν ἠδύνατο. ταύτας ἀδυνατῶν Βίας τὰς βόας κλέψαι παρεκάλει τὸν ἀδελφὸν συλλαβέσθαι. Μελάμπους δὲ ὑπέσχετο, καὶ προεῖπεν ὅτι φωραθήσεται κλέπτων καὶ δεθεὶς ἐνιαυτὸν οὕτω τὰς βόας λήψεται. μετὰ δὲ τὴν ὑπόσχεσιν εἰς Φυλάκην ἀπῄει καί, καθάπερ προεῖπε, φωραθεὶς ἐπὶ τῇ κλοπῇ δέσμιος 2 -- ἐν οἰκήματι ἐφυλάσσετο. λειπομένου δὲ τοῦ ἐνιαυτοῦ βραχέος χρόνου, τῶν κατὰ τὸ κρυφαῖον 3 -- τῆς στέγης σκωλήκων ἀκούει, τοῦ μὲν ἐρωτῶντος πόσον ἤδη μέρος τοῦ δοκοῦ διαβέβρωται, τῶν δὲ ἀποκρινομένων 4 -- λοιπὸν ἐλάχιστον εἶναι. καὶ ταχέως ἐκέλευσεν αὑτὸν εἰς ἕτερον οἴκημα μεταγαγεῖν, γενομένου δὲ τούτου μετʼ οὐ πολὺ συνέπεσε τὸ οἴκημα. θαυμάσας δὲ Φύλακος, καὶ μαθὼν ὅτι ἐστὶ μάντις ἄριστος, λύσας παρεκάλεσεν εἰπεῖν ὅπως αὐτοῦ τῷ παιδὶ Ἰφίκλῳ παῖδες γένωνται. ὁ δὲ ὑπέσχετο ἐφʼ ᾧ τὰς βόας λήψεται. καὶ καταθύσας ταύρους δύο καὶ μελίσας τοὺς οἰωνοὺς προσεκαλέσατο· παραγενομένου δὲ αἰγυπιοῦ, παρὰ τούτου μανθάνει δὴ ὅτι Φύλακός ποτε κριοὺς τέμνων ἐπὶ τῶν αἰδοίων 5 -- παρὰ τῷ Ἰφίκλῳ τὴν μάχαιραν ᾑμαγμένην ἔτι κατέθετο, δείσαντος δὲ τοῦ παιδὸς καὶ φυγόντος αὖθις κατὰ τῆς ἱερᾶς δρυὸς αὐτὴν ἔπηξε, καὶ ταύτην ἀμφιτροχάσας 1 -- ἐκάλυψεν ὁ φλοιός. ἔλεγεν οὖν, εὑρεθείσης τῆς μαχαίρας εἰ ξύων τὸν ἰὸν ἐπὶ ἡμέρας δέκα Ἰφίκλῳ δῷ πιεῖν, παῖδα γεννήσειν. ταῦτα μαθὼν παρʼ αἰγυπιοῦ Μελάμπους τὴν μὲν μάχαιραν εὗρε, τῷ δὲ Ἰφίκλῳ τὸν ἰὸν ξύσας ἐπὶ ἡμέρας δέκα δέδωκε πιεῖν, καὶ παῖς αὐτῷ Ποδάρκης ἐγένετο. τὰς δὲ βόας εἰς Πύλον ἤλασε, καὶ τῷ ἀδελφῷ τὴν Νηλέως θυγατέρα λαβὼν ἔδωκε. καὶ μέχρι μέν τινος ἐν Μεσσήνῃ κατῴκει, ὡς δὲ τὰς ἐν Ἄργει γυναῖκας ἐξέμηνε Διόνυσος, ἐπὶ 2 -- μέρει τῆς 3 -- βασιλείας ἰασάμενος αὐτὰς ἐκεῖ μετὰ Βίαντος κατῴκησε. 2.2.2. καὶ γίνεται Ἀκρισίῳ μὲν ἐξ Εὐρυδίκης τῆς Λακεδαίμονος Δανάη, Προίτῳ δὲ ἐκ Σθενεβοίας Λυσίππη καὶ Ἰφινόη καὶ Ἰφιάνασσα. αὗται δὲ ὡς ἐτελειώθησαν, ἐμάνησαν, ὡς μὲν Ἡσίοδός φησιν, ὅτι τὰς Διονύσου τελετὰς οὐ κατεδέχοντο, ὡς δὲ Ἀκουσίλαος λέγει, διότι τὸ τῆς Ἥρας ξόανον ἐξηυτέλισαν. γενόμεναι δὲ ἐμμανεῖς ἐπλανῶντο ἀνὰ τὴν Ἀργείαν ἅπασαν, αὖθις δὲ τὴν Ἀρκαδίαν καὶ τὴν Πελοπόννησον 1 -- διελθοῦσαι μετʼ ἀκοσμίας ἁπάσης διὰ τῆς ἐρημίας ἐτρόχαζον. Μελάμπους δὲ ὁ Ἀμυθάονος καὶ Εἰδομένης τῆς Ἄβαντος, μάντις ὢν καὶ τὴν διὰ φαρμάκων καὶ καθαρμῶν θεραπείαν πρῶτος εὑρηκώς, ὑπισχνεῖται θεραπεύειν τὰς παρθένους, εἰ λάβοι τὸ τρίτον μέρος τῆς δυναστείας. οὐκ ἐπιτρέποντος δὲ Προίτου θεραπεύειν ἐπὶ μισθοῖς τηλικούτοις, ἔτι μᾶλλον ἐμαίνοντο αἱ παρθένοι καὶ προσέτι μετὰ τούτων αἱ λοιπαὶ γυναῖκες· καὶ γὰρ αὗται τὰς οἰκίας ἀπολιποῦσαι τοὺς ἰδίους ἀπώλλυον παῖδας καὶ εἰς τὴν ἐρημίαν ἐφοίτων. προβαινούσης δὲ ἐπὶ πλεῖστον τῆς συμφορᾶς, τοὺς αἰτηθέντας μισθοὺς ὁ Προῖτος ἐδίδου. ὁ δὲ ὑπέσχετο θεραπεύειν ὅταν ἕτερον τοσοῦτον τῆς γῆς ὁ ἀδελφὸς αὐτοῦ λάβῃ Βίας. Προῖτος δὲ εὐλαβηθεὶς μὴ βραδυνούσης τῆς θεραπείας αἰτηθείη καὶ πλεῖον, θεραπεύειν συνεχώρησεν ἐπὶ τούτοις. Μελάμπους δὲ παραλαβὼν τοὺς δυνατωτάτους τῶν νεανιῶν μετʼ ἀλαλαγμοῦ καί τινος ἐνθέου χορείας ἐκ τῶν ὀρῶν αὐτὰς εἰς Σικυῶνα συνεδίωξε. κατὰ δὲ τὸν διωγμὸν ἡ πρεσβυτάτη τῶν θυγατέρων Ἰφινόη μετήλλαξεν· ταῖς δὲ λοιπαῖς τυχούσαις καθαρμῶν σωφρονῆσαι συνέβη. καὶ ταύτας μὲν ἐξέδοτο Προῖτος Μελάμποδι καὶ Βίαντι, παῖδα δʼ ὕστερον ἐγέννησε Μεγαπένθην. 2.5.2. δεύτερον δὲ ἆθλον ἐπέταξεν αὐτῷ τὴν Λερναίαν ὕδραν κτεῖναι· αὕτη δὲ ἐν τῷ τῆς Λέρνης ἕλει ἐκτραφεῖσα ἐξέβαινεν εἰς τὸ πεδίον καὶ τά τε βοσκήματα καὶ τὴν χώραν διέφθειρεν. εἶχε δὲ ἡ ὕδρα ὑπερμέγεθες σῶμα, κεφαλὰς ἔχον ἐννέα, τὰς μὲν ὀκτὼ θνητάς, τὴν δὲ μέσην ἀθάνατον. ἐπιβὰς οὖν ἅρματος, ἡνιοχοῦντος Ἰολάου, παρεγένετο εἰς τὴν Λέρνην, καὶ τοὺς μὲν ἵππους ἔστησε, τὴν δὲ ὕδραν εὑρὼν ἔν τινι λόφῳ 1 -- παρὰ τὰς πηγὰς τῆς Ἀμυμώνης, ὅπου ὁ φωλεὸς αὐτῆς ὑπῆρχε, βάλλων βέλεσι πεπυρωμένοις ἠνάγκασεν ἐξελθεῖν, ἐκβαίνουσαν δὲ αὐτὴν κρατήσας κατεῖχεν. ἡ δὲ θατέρῳ 2 -- τῶν ποδῶν ἐνείχετο 3 -- περιπλακεῖσα. τῷ ῥοπάλῳ δὲ τὰς κεφαλὰς κόπτων οὐδὲν ἀνύειν ἠδύνατο· 4 -- μιᾶς γὰρ κοπτομένης κεφαλῆς δύο ἀνεφύοντο. ἐπεβοήθει δὲ καρκίνος τῇ ὕδρᾳ ὑπερμεγέθης, δάκνων τὸν πόδα. διὸ τοῦτον ἀποκτείνας ἐπεκαλέσατο καὶ αὐτὸς βοηθὸν τὸν Ἰόλαον, ὃς μέρος τι καταπρήσας τῆς ἐγγὺς ὕλης τοῖς δαλοῖς ἐπικαίων τὰς ἀνατολὰς τῶν κεφαλῶν ἐκώλυεν ἀνιέναι. καὶ 5 -- τοῦτον τὸν τρόπον τῶν ἀναφυομένων κεφαλῶν περιγενόμενος, τὴν ἀθάνατον ἀποκόψας κατώρυξε καὶ βαρεῖαν ἐπέθηκε πέτραν, παρὰ τὴν ὁδὸν τὴν φέρουσαν διὰ Λέρνης εἰς Ἐλαιοῦντα 6 -- τὸ δὲ σῶμα τῆς ὕδρας ἀνασχίσας τῇ χολῇ τοὺς ὀιστοὺς ἔβαψεν. Εὐρυσθεὺς δὲ ἔφη μὴ δεῖν καταριθμῆσαι τοῦτον 7 -- ἐν τοῖς δέκα 8 -- τὸν ἆθλον· οὐ γὰρ μόνος ἀλλὰ καὶ μετὰ Ἰολάου τῆς ὕδρας περιεγένετο. 3.4.3. Σεμέλης δὲ Ζεὺς ἐρασθεὶς Ἥρας κρύφα συνευνάζεται. ἡ δὲ ἐξαπατηθεῖσα ὑπὸ Ἥρας, κατανεύσαντος αὐτῇ Διὸς πᾶν τὸ αἰτηθὲν ποιήσειν, αἰτεῖται τοιοῦτον αὐτὸν ἐλθεῖν οἷος ἦλθε μνηστευόμενος Ἥραν. Ζεὺς δὲ μὴ δυνάμενος ἀνανεῦσαι παραγίνεται εἰς τὸν θάλαμον αὐτῆς ἐφʼ ἅρματος ἀστραπαῖς ὁμοῦ καὶ βρονταῖς, καὶ κεραυνὸν ἵησιν. Σεμέλης δὲ διὰ τὸν φόβον ἐκλιπούσης, ἑξαμηνιαῖον τὸ βρέφος ἐξαμβλωθὲν ἐκ τοῦ πυρὸς ἁρπάσας ἐνέρραψε τῷ μηρῷ. ἀποθανούσης δὲ Σεμέλης, αἱ λοιπαὶ Κάδμου θυγατέρες διήνεγκαν λόγον, συνηυνῆσθαι θνητῷ τινι Σεμέλην καὶ καταψεύσασθαι Διός, καὶ ὅτι 1 -- διὰ τοῦτο ἐκεραυνώθη. κατὰ δὲ τὸν χρόνον τὸν καθήκοντα Διόνυσον γεννᾷ Ζεὺς λύσας τὰ ῥάμματα, καὶ δίδωσιν Ἑρμῇ. ὁ δὲ κομίζει πρὸς Ἰνὼ καὶ Ἀθάμαντα καὶ πείθει τρέφειν ὡς κόρην. ἀγανακτήσασα δὲ Ἥρα μανίαν αὐτοῖς ἐνέβαλε, καὶ Ἀθάμας μὲν τὸν πρεσβύτερον παῖδα Λέαρχον ὡς ἔλαφον θηρεύσας ἀπέκτεινεν, Ἰνὼ δὲ τὸν Μελικέρτην εἰς πεπυρωμένον λέβητα ῥίψασα, εἶτα βαστάσασα μετὰ νεκροῦ τοῦ παιδὸς ἥλατο κατὰ βυθοῦ. 1 -- καὶ Λευκοθέα μὲν αὐτὴν καλεῖται, Παλαίμων δὲ ὁ παῖς, οὕτως ὀνομασθέντες ὑπὸ τῶν πλεόντων· τοῖς χειμαζομένοις γὰρ βοηθοῦσιν. ἐτέθη δὲ ἐπὶ Μελικέρτῃ ὁ 2 -- ἀγὼν τῶν Ἰσθμίων, Σισύφου θέντος. Διόνυσον δὲ Ζεὺς εἰς ἔριφον ἀλλάξας τὸν Ἥρας θυμὸν ἔκλεψε, καὶ λαβὼν αὐτὸν Ἑρμῆς πρὸς νύμφας ἐκόμισεν ἐν Νύσῃ κατοικούσας τῆς Ἀσίας, ἃς ὕστερον Ζεὺς καταστερίσας ὠνόμασεν Ὑάδας. 3.4.4. Αὐτονόης δὲ καὶ Ἀρισταίου παῖς Ἀκταίων ἐγένετο, ὃς τραφεὶς παρὰ Χείρωνι κυνηγὸς ἐδιδάχθη, καὶ ἔπειτα ὕστερον 1 -- ἐν τῷ Κιθαιρῶνι κατεβρώθη ὑπὸ τῶν ἰδίων κυνῶν. καὶ τοῦτον ἐτελεύτησε τὸν τρόπον, ὡς μὲν Ἀκουσίλαος λέγει, μηνίσαντος τοῦ Διὸς ὅτι ἐμνηστεύσατο Σεμέλην, ὡς δὲ οἱ πλείονες, ὅτι τὴν Ἄρτεμιν λουομένην εἶδε. καί φασι τὴν θεὸν παραχρῆμα αὐτοῦ τὴν μορφὴν εἰς ἔλαφον ἀλλάξαι, καὶ τοῖς ἑπομένοις αὐτῷ πεντήκοντα κυσὶν ἐμβαλεῖν λύσσαν, ὑφʼ ὧν κατὰ ἄγνοιαν ἐβρώθη. ἀπολομένου 2 -- δὲ Ἀκταίωνος 3 -- οἱ κύνες ἐπιζητοῦντες τὸν δεσπότην κατωρύοντο, καὶ ζήτησιν ποιούμενοι παρεγένοντο ἐπὶ τὸ τοῦ Χείρωνος ἄντρον, ὃς εἴδωλον κατεσκεύασεν Ἀκταίωνος, ὃ καὶ τὴν λύπην αὐτῶν ἔπαυσε. τὰ 4 -- ὀνόματα τῶν Ἀκταίωνος κυνῶν ἐκ τῶν οὕτω δὴ νῦν καλὸν σῶμα περισταδόν, ἠύτε θῆρος, τοῦδε δάσαντο κύνες κρατεροί. πέλας † Ἄρκενα 5 -- πρώτη. μετὰ ταύτην ἄλκιμα τέκνα, Λυγκεὺς καὶ Βαλίος 1 -- πόδας αἰνετός, ἠδʼ Ἀμάρυνθος.— καὶ τούτους ὀνομαστὶ διηνεκέως κατέλεξε· 2 -- καὶ τότε Ἀκταίων ἔθανεν Διὸς ἐννεσίῃσι. 3 -- πρῶτοι γὰρ μέλαν αἷμα πίον 4 -- σφετέροιο ἄνακτος Σπαρτός τʼ Ὤμαργός 5 -- τε Βορῆς τʼ αἰψηροκέλευθος. οὗτοι δʼ 6 --Ἀκταίου πρῶτοι φάγον αἷμα τʼ ἔλαψαν. 7 -- τοὺς δὲ μέτʼ ἄλλοι πάντες ἐπέσσυθεν 8 -- ἐμμεμαῶτες.— ἀργαλέων ὀδυνῶν ἄκος ἔμμεναι ἀνθρώποισιν . 3.5.2. διελθὼν δὲ Θρᾴκην καὶ τὴν Ἰνδικὴν ἅπασαν, στήλας ἐκεῖ στήσας 1 -- ἧκεν εἰς Θήβας, καὶ τὰς γυναῖκας ἠνάγκασε καταλιπούσας τὰς οἰκίας βακχεύειν ἐν τῷ Κιθαιρῶνι. Πενθεὺς δὲ γεννηθεὶς ἐξ Ἀγαυῆς Ἐχίονι, παρὰ Κάδμου εἰληφὼς τὴν βασιλείαν, διεκώλυε ταῦτα γίνεσθαι, καὶ παραγενόμενος εἰς Κιθαιρῶνα τῶν Βακχῶν κατάσκοπος ὑπὸ τῆς μητρὸς Ἀγαυῆς κατὰ μανίαν ἐμελίσθη· ἐνόμισε γὰρ αὐτὸν θηρίον εἶναι. δείξας δὲ Θηβαίοις ὅτι θεός ἐστιν, ἧκεν εἰς Ἄργος, κἀκεῖ 2 -- πάλιν οὐ τιμώντων αὐτὸν ἐξέμηνε τὰς γυναῖκας. αἱ δὲ ἐν τοῖς ὄρεσι τοὺς ἐπιμαστιδίους ἔχουσαι 3 -- παῖδας τὰς σάρκας αὐτῶν ἐσιτοῦντο. 3.5.3. βουλόμενος δὲ ἀπὸ τῆς Ἰκαρίας εἰς Νάξον διακομισθῆναι, Τυρρηνῶν λῃστρικὴν ἐμισθώσατο τριήρη. οἱ δὲ αὐτὸν ἐνθέμενοι Νάξον μὲν παρέπλεον, ἠπείγοντο δὲ εἰς τὴν Ἀσίαν ἀπεμπολήσοντες. ὁ δὲ τὸν μὲν ἱστὸν 4 -- καὶ τὰς κώπας ἐποίησεν ὄφεις, τὸ δὲ σκάφος ἔπλησε κισσοῦ καὶ βοῆς αὐλῶν· οἱ δὲ ἐμμανεῖς γενόμενοι κατὰ τῆς θαλάττης ἔφυγον καὶ ἐγένοντο δελφῖνες. ὣς δὲ 1 -- αὐτὸν θεὸν ἄνθρωποι ἐτίμων, ὁ δὲ ἀναγαγὼν ἐξ Ἅιδου τὴν μητέρα, καὶ προσαγορεύσας Θυώνην, μετʼ αὐτῆς εἰς οὐρανὸν ἀνῆλθεν. 3.12.1. Ἠλέκτρας δὲ τῆς Ἄτλαντος καὶ Διὸς Ἰασίων καὶ Δάρδανος ἐγένοντο. Ἰασίων μὲν οὖν ἐρασθεὶς Δήμητρος καὶ θέλων καταισχῦναι τὴν θεὸν κεραυνοῦται, Δάρδανος δὲ ἐπὶ τῷ θανάτῳ τοῦ ἀδελφοῦ λυπούμενος, Σαμοθρᾴκην ἀπολιπὼν εἰς τὴν ἀντίπερα ἤπειρον ἦλθε. ταύτης δὲ ἐβασίλευε Τεῦκρος ποταμοῦ Σκαμάνδρου καὶ νύμφης Ἰδαίας· ἀφʼ οὗ καὶ οἱ τὴν χώραν νεμόμενοι Τεῦκροι προσηγορεύοντο. ὑποδεχθεὶς δὲ ὑπὸ τοῦ βασιλέως, καὶ λαβὼν μέρος τῆς γῆς καὶ τὴν ἐκείνου θυγατέρα Βάτειαν, Δάρδανον ἔκτισε πόλιν· τελευτήσαντος δὲ Τεύκρου 1 -- τὴν χώραν ἅπασαν Δαρδανίαν ἐκάλεσε. 3.12.3. Ἶλος δὲ εἰς Φρυγίαν ἀφικόμενος καὶ καταλαβὼν ὑπὸ τοῦ βασιλέως αὐτόθι τεθειμένον ἀγῶνα νικᾷ πάλην· καὶ λαβὼν ἆθλον πεντήκοντα κόρους 2 -- καὶ κόρας τὰς ἴσας, δόντος αὐτῷ τοῦ βασιλέως κατὰ χρησμὸν καὶ βοῦν ποικίλην, καὶ φράσαντος ἐν ᾧπερ ἂν αὐτὴ κλιθῇ τόπῳ πόλιν κτίζειν, εἵπετο τῇ βοΐ. ἡ δὲ ἀφικομένη ἐπὶ τὸν λεγόμενον τῆς Φρυγίας Ἄτης λόφον κλίνεται· ἔνθα πόλιν κτίσας Ἶλος ταύτην μὲν Ἴλιον ἐκάλεσε, τῷ δὲ Διὶ σημεῖον εὐξάμενος αὐτῷ τι φανῆναι, μεθʼ ἡμέραν τὸ διιπετὲς παλλάδιον πρὸ τῆς σκηνῆς κείμενον ἐθεάσατο. ἦν δὲ τῷ μεγέθει τρίπηχυ, τοῖς δὲ ποσὶ συμβεβηκός, καὶ τῇ μὲν δεξιᾷ δόρυ διηρμένον 1 -- ἔχον τῇ δὲ ἑτέρᾳ ἠλακάτην καὶ ἄτρακτον. ἱστορία δὲ 1 -- ἡ περὶ τοῦ παλλαδίου τοιάδε φέρεται· φασὶ γεννηθεῖσαν τὴν Ἀθηνᾶν παρὰ Τρίτωνι τρέφεσθαι, ᾧ θυγάτηρ ἦν Παλλάς· ἀμφοτέρας δὲ ἀσκούσας τὰ κατὰ πόλεμον εἰς φιλονεικίαν ποτὲ προελθεῖν. μελλούσης δὲ πλήττειν τῆς Παλλάδος τὸν Δία φοβηθέντα τὴν αἰγίδα προτεῖναι, 2 -- τὴν δὲ εὐλαβηθεῖσαν ἀναβλέψαι, καὶ οὕτως ὑπὸ τῆς Ἀθηνᾶς τρωθεῖσαν πεσεῖν. Ἀθηνᾶν δὲ περίλυπον ἐπʼ αὐτῇ γενομένην, ξόανον ἐκείνης ὅμοιον κατασκευάσαι, 3 -- καὶ περιθεῖναι τοῖς στέρνοις ἣν ἔδεισεν αἰγίδα, καὶ τιμᾶν ἱδρυσαμένην παρὰ τῷ Διί. ὕστερον δὲ Ἠλέκτρας κατὰ 4 -- τὴν φθορὰν τούτῳ προσφυγούσης, Δία ῥῖψαι 5 -- μετʼ Ἄτης καὶ 1 -- τὸ παλλάδιον εἰς τὴν Ἰλιάδα χώραν, Ἶλον δὲ τούτῳ 2 -- ναὸν κατασκευάσαντα τιμᾶν. καὶ περὶ μὲν τοῦ παλλαδίου ταῦτα λέγεται. Ἶλος δὲ γήμας Εὐρυδίκην τὴν Ἀδράστου Λαομέδοντα ἐγέννησεν, ὃς γαμεῖ Στρυμὼ τὴν Σκαμάνδρου, κατὰ δέ τινας Πλακίαν τὴν Ὀτρέως, 3 -- κατʼ ἐνίους δὲ Λευκίππην, 4 -- καὶ τεκνοῖ παῖδας μὲν Τιθωνὸν Λάμπον 5 -- Κλυτίον Ἱκετάονα Ποδάρκην, θυγατέρας δὲ Ἡσιόνην καὶ Κίλλαν καὶ Ἀστυόχην, ἐκ δὲ νύμφης Καλύβης Βουκολίωνα.
17. New Testament, Mark, 1.9-1.11 (1st cent. CE - 1st cent. CE) 1.9. It happened in those days, that Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan. 1.10. Immediately coming up from the water, he saw the heavens parting, and the Spirit descending on him like a dove. 1.11. A voice came out of the sky, "You are my beloved Son, in whom I am well pleased.
18. Plutarch, Julius Caesar, 9.3 (1st cent. CE - 2nd cent. CE)
19. Aelian, Varia Historia, 3.42 (2nd cent. CE - 3rd cent. CE)
20. Clement of Alexandria, Exhortation To The Greeks, 2.12 (2nd cent. CE - 3rd cent. CE)
21. Pausanias, Description of Greece, 1.2.5, 2.7.6, 2.20.4, 2.22.1, 8.37.5, 9.38.5 (2nd cent. CE - 2nd cent. CE) 1.2.5. One of the porticoes contains shrines of gods, and a gymnasium called that of Hermes. In it is the house of Pulytion, at which it is said that a mystic rite was performed by the most notable Athenians, parodying the Eleusinian mysteries. But in my time it was devoted to the worship of Dionysus. This Dionysus they call Melpomenus (Minstrel), on the same principle as they call Apollo Musegetes (Leader of the Muses). Here there are images of Athena Paeonia (Healer), of Zeus, of Mnemosyne (Memory) and of the Muses, an Apollo, the votive offering and work of Eubulides, and Acratus, a daemon attendant upon Apollo; it is only a face of him worked into the wall. After the precinct of Apollo is a building that contains earthen ware images, Amphictyon, king of Athens, feasting Dionysus and other gods. Here also is Pegasus of Eleutherae, who introduced the god to the Athenians. Herein he was helped by the oracle at Delphi, which called to mind that the god once dwelt in Athens in the days of Icarius. 2.7.6. The first is the one named Baccheus, set up by Androdamas, the son of Phlias, and this is followed by the one called Lysius (Deliverer), brought from Thebes by the Theban Phanes at the command of the Pythian priestess. Phanes came to Sicyon when Aristomachus, the son of Cleodaeus, failed to understand the oracle I To wait for “the third fruit,” i.e. the third generation. It was interpreted to mean the third year. given him, and therefore failed to return to the Peloponnesus . As you walk from the temple of Dionysus to the market-place you see on the right a temple of Artemis of the lake. A look shows that the roof has fallen in, but the inhabitants cannot tell whether the image has been removed or how it was destroyed on the spot. 2.20.4. The tomb near this they call that of the maenad Chorea, saying that she was one of the women who joined Dionysus in his expedition against Argos, and that Perseus, being victorious in the battle, put most of the women to the sword. To the rest they gave a common grave, but to Chorea they gave burial apart because of her high rank. 2.22.1. The temple of Hera Anthea (Flowery) is on the right of the sanctuary of Leto, and before it is a grave of women. They were killed in a battle against the Argives under Perseus, having come from the Aegean Islands to help Dionysus in war; for which reason they are surnamed Haliae (Women of the Sea). Facing the tomb of the women is a sanctuary of Demeter, surnamed Pelasgian from Pelasgus, son of Triopas, its founder, and not far from the sanctuary is the grave of Pelasgus. 8.37.5. By the image of the Mistress stands Anytus, represented as a man in armour. Those about the sanctuary say that the Mistress was brought up by Anytus, who was one of the Titans, as they are called. The first to introduce Titans into poetry was Homer, See Hom. Il. 14.279 . representing them as gods down in what is called Tartarus; the lines are in the passage about Hera's oath. From Homer the name of the Titans was taken by Onomacritus, who in the orgies he composed for Dionysus made the Titans the authors of the god's sufferings. 9.38.5. About Actaeon the Orchomenians had the following story. A ghost, they say, carrying a rock With the proposed emendation “was running about and ravaging.” was ravaging the land. When they inquired at Delphi, the god bade them discover the remains of Actaeon and bury them in the earth. He also bade them make a bronze likeness of the ghost and fasten it to a rock with iron. I have myself seen this image thus fastened. They also sacrifice every year to Actaeon as to a hero.
22. Pollux, Onomasticon, 4.53, 4.55 (2nd cent. CE - 3rd cent. CE)
23. Nonnus, Dionysiaca, 21.3-21.92, 21.118-21.123, 21.134-21.146, 21.155-21.169, 32.98-32.150, 47.493-47.495 (4th cent. CE - 5th cent. CE)
24. Servius, Commentary On The Aeneid, 3.14 (4th cent. CE - 5th cent. CE)
25. Proclus, In Platonis Timaeum Commentarii, 2.145.4-146.22 (5th cent. CE - 5th cent. CE)
26. Proclus, In Platonis Timaeum Commentarii, 2.145.4-146.22 (5th cent. CE - 5th cent. CE)
27. Orphic Hymns., Fragments, 485
28. Orphic Hymns., Hymni, 52.7

Subjects of this text:

subject	book bibliographic info
actaeon	Bernabe et al. (2013), Redefining Dionysos, 219
aegius	Bernabe et al. (2013), Redefining Dionysos, 219
agave	Bernabe et al. (2013), Redefining Dionysos, 52
alexandria	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 280
altars	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 280
ambrosia	Bernabe et al. (2013), Redefining Dionysos, 284
anger	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 279
antagonism	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 279, 280
antigone	Bernabe et al. (2013), Redefining Dionysos, 285
apollo,apollonian,apolline,apollo musagetes	Bernabe et al. (2013), Redefining Dionysos, 285
apollo,apollonian,apolline	Bernabe et al. (2013), Redefining Dionysos, 44, 151, 285
apollodorus	Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 77, 87
archaic	Bernabe et al. (2013), Redefining Dionysos, 303
argos,argive	Bernabe et al. (2013), Redefining Dionysos, 52
arrival	Bernabe et al. (2013), Redefining Dionysos, 219
athamas	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 279
athens and athenians,and drama	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
aulos	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
autonoe	Bernabe et al. (2013), Redefining Dionysos, 52
bacchanal,bacchanalian	Bernabe et al. (2013), Redefining Dionysos, 284
bacchants,bacchae,bacchai	Bernabe et al. (2013), Redefining Dionysos, 44, 52, 285
baccheia βακχεία	Bernabe et al. (2013), Redefining Dionysos, 52
bacchus,bacchius	Bernabe et al. (2013), Redefining Dionysos, 44
bacchus,βάκχος	Bernabe et al. (2013), Redefining Dionysos, 44
bassaras,bassarides,bassarae	Bernabe et al. (2013), Redefining Dionysos, 151
bona dea	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
bull,dionysos as	Bernabe et al. (2013), Redefining Dionysos, 52
butes	Bernabe et al. (2013), Redefining Dionysos, 303
calliope	Bernabe et al. (2013), Redefining Dionysos, 151
calycadnum	Bernabe et al. (2013), Redefining Dionysos, 44
cave	Bernabe et al. (2013), Redefining Dionysos, 284
chiron	Bernabe et al. (2013), Redefining Dionysos, 219
chorus χορός,choral	Bernabe et al. (2013), Redefining Dionysos, 44, 285
clio	Bernabe et al. (2013), Redefining Dionysos, 151
cortege	Bernabe et al. (2013), Redefining Dionysos, 285
creon	Bernabe et al. (2013), Redefining Dionysos, 285
crete,cretan	Bernabe et al. (2013), Redefining Dionysos, 44
crown,crowned	Bernabe et al. (2013), Redefining Dionysos, 285
cult,cultic acts for specific cults, the corresponding god or place	Bernabe et al. (2013), Redefining Dionysos, 44, 52, 151, 285, 303
dance,dancing	Bernabe et al. (2013), Redefining Dionysos, 285
death associated with dionysos and dionysian cult or myth	Bernabe et al. (2013), Redefining Dionysos, 284
delirium	Bernabe et al. (2013), Redefining Dionysos, 52
detractors	Bernabe et al. (2013), Redefining Dionysos, 52
dindymene	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
dionysiac mysteries	Pamias (2017), Apollodoriana: Ancient Myths, New Crossroads, 119
dionysos,childhood	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 279
dionysos,dionysos ageta komon	Bernabe et al. (2013), Redefining Dionysos, 44
dionysos,dionysos archebacchos	Bernabe et al. (2013), Redefining Dionysos, 44
dionysos,dionysos as bull	Bernabe et al. (2013), Redefining Dionysos, 52
dionysos,dionysos baccheios	Bernabe et al. (2013), Redefining Dionysos, 44
dionysos,dionysos baccheus	Bernabe et al. (2013), Redefining Dionysos, 44
dionysos,dionysos bacchios	Bernabe et al. (2013), Redefining Dionysos, 44, 52
dionysos,dionysos bacchos	Bernabe et al. (2013), Redefining Dionysos, 44
dionysos,dionysos bromios	Bernabe et al. (2013), Redefining Dionysos, 44
dionysos,dionysos euios	Bernabe et al. (2013), Redefining Dionysos, 44
dionysos,dionysos mainomenos	Bernabe et al. (2013), Redefining Dionysos, 44
dionysos,dionysos melanaigis	Bernabe et al. (2013), Redefining Dionysos, 52
dionysos,dionysos musagetes	Bernabe et al. (2013), Redefining Dionysos, 285
dionysos,dionysos orsibacchas	Bernabe et al. (2013), Redefining Dionysos, 44
dionysos,dionysos teletarcha	Bernabe et al. (2013), Redefining Dionysos, 44
dionysos,dionysos xenos	Bernabe et al. (2013), Redefining Dionysos, 303
dionysos,epiphany	Bernabe et al. (2013), Redefining Dionysos, 303
dionysos,nurse of	Bernabe et al. (2013), Redefining Dionysos, 284, 285
dionysos,probation	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 279, 280
dionysos,prodigies	Bernabe et al. (2013), Redefining Dionysos, 151
dionysos,punishment	Bernabe et al. (2013), Redefining Dionysos, 52, 151, 303
dionysos	Bernabe et al. (2013), Redefining Dionysos, 44, 52, 151, 219, 284, 285, 303; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 279, 280
dionysus,imitation of in magnesia	Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy. 176
dionysus	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
dismemberment	Bernabe et al. (2013), Redefining Dionysos, 52, 151
dolphin	Bernabe et al. (2013), Redefining Dionysos, 52, 151
dryas	Bernabe et al. (2013), Redefining Dionysos, 52, 151, 284
ecstasy ἔκστασις,ecstatic	Bernabe et al. (2013), Redefining Dionysos, 44
edonoi	Bernabe et al. (2013), Redefining Dionysos, 151, 284
eleuther	Bernabe et al. (2013), Redefining Dionysos, 52
epic	Bernabe et al. (2013), Redefining Dionysos, 219, 285
eumelos	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 279
euripides,bacchae	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
euripides,on the mother of the gods	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
euripides	Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 77
experience/experiential	Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 77, 87
françois vase	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 279
frenzy,frenzied	Bernabe et al. (2013), Redefining Dionysos, 284
funerary cult,and music	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
goatskin	Bernabe et al. (2013), Redefining Dionysos, 52
great dionysia,city dionysia	Bernabe et al. (2013), Redefining Dionysos, 285, 303
great goddess	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 279
helicon	Bernabe et al. (2013), Redefining Dionysos, 285
helios	Bernabe et al. (2013), Redefining Dionysos, 151
hephaistos,probation	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 280
hephaistos,reintegration	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 280
hephaistos	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 279
hera,angry	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 279, 280
hera	Bernabe et al. (2013), Redefining Dionysos, 44, 284
herakles,probation	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 280
hermes	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 280
hippasus	Bernabe et al. (2013), Redefining Dionysos, 52
homeric	Bernabe et al. (2013), Redefining Dionysos, 151
iacchos ἴακχος	Bernabe et al. (2013), Redefining Dionysos, 44
initiation	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 279
ino	Bernabe et al. (2013), Redefining Dionysos, 52; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 279
io	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 279
jealousy	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 279
kadmos,kadmeian	Bernabe et al. (2013), Redefining Dionysos, 303
katabasis κατάβασις,of orpheus	Bernabe et al. (2013), Redefining Dionysos, 151
katabasis κατάβασις	Bernabe et al. (2013), Redefining Dionysos, 151
kybele,as rhea	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
kybele	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
leucippe	Bernabe et al. (2013), Redefining Dionysos, 52
libethra	Bernabe et al. (2013), Redefining Dionysos, 151
lion	Bernabe et al. (2013), Redefining Dionysos, 52
lityerses	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
lycurgus,death	Bernabe et al. (2013), Redefining Dionysos, 151
lycurgus	Bernabe et al. (2013), Redefining Dionysos, 52, 151, 284, 285, 303
lydia and lydians,and phrygian symbols	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
lykourgos	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 279
lyre	Bernabe et al. (2013), Redefining Dionysos, 151
lyssa λύσσα	Bernabe et al. (2013), Redefining Dionysos, 219
madness	Bernabe et al. (2013), Redefining Dionysos, 44, 52, 151, 284; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 279, 280
maenads,maenadic,maenadism,rites/cults	Bernabe et al. (2013), Redefining Dionysos, 52
maenads,maenadic,maenadism	Bernabe et al. (2013), Redefining Dionysos, 52, 285
magna mater	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
mania	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 279, 280
mania μανία,maniacal	Bernabe et al. (2013), Redefining Dionysos, 52, 284, 285
mantic	Bernabe et al. (2013), Redefining Dionysos, 44
marriage	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 279
marsyas	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
meion	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
menippe	Bernabe et al. (2013), Redefining Dionysos, 151
midas,and marsyas	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
midas,mother of	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
midas	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
minyads,daughters of minyas [ psoloeis	Bernabe et al. (2013), Redefining Dionysos, 52, 303
mother of the gods,and animals	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
mother of the gods,and music	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
mother of the gods,as daughter of phrygian king	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
mother of the gods,as mother of midas	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
mother of the gods,as rhea	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
mother of the gods,associated with mountains	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
mother of the gods,rites of	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
mountains	Bernabe et al. (2013), Redefining Dionysos, 52
murder,murderous	Bernabe et al. (2013), Redefining Dionysos, 284
murder	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 280
muses	Bernabe et al. (2013), Redefining Dionysos, 151, 285
music	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
mysteries,mystery cults,bacchic,dionysiac	Bernabe et al. (2013), Redefining Dionysos, 52
mystic,mystical	Bernabe et al. (2013), Redefining Dionysos, 44
myth,mythical	Bernabe et al. (2013), Redefining Dionysos, 44, 151, 284, 285, 303
naxos,naxian	Bernabe et al. (2013), Redefining Dionysos, 285
nereus	Bernabe et al. (2013), Redefining Dionysos, 284
nurse	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 279, 280
nymph	Bernabe et al. (2013), Redefining Dionysos, 285
nymphs	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 280
oracle,oracular	Bernabe et al. (2013), Redefining Dionysos, 52, 284
orpheus,katabasis	Bernabe et al. (2013), Redefining Dionysos, 151
orpheus	Bernabe et al. (2013), Redefining Dionysos, 151, 303
paean παιάν	Bernabe et al. (2013), Redefining Dionysos, 285
pangaeus	Bernabe et al. (2013), Redefining Dionysos, 151, 284
pantheon	Bernabe et al. (2013), Redefining Dionysos, 303
panther	Bernabe et al. (2013), Redefining Dionysos, 52
pausanias	Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 87
peleus	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 279
pentheus	Bernabe et al. (2013), Redefining Dionysos, 52, 303; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 279
perseus	Bernabe et al. (2013), Redefining Dionysos, 303
philosophy/philosophical	Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 87
phrygia	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 280
phrygia and phrygians,dominion of	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
phrygia and phrygians,music of	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
plato	Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 87
platonism/platonic	Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 87
polis	Bernabe et al. (2013), Redefining Dionysos, 303
polymnia	Bernabe et al. (2013), Redefining Dionysos, 151
possession,possessed	Bernabe et al. (2013), Redefining Dionysos, 52
procession	Bernabe et al. (2013), Redefining Dionysos, 303
prodigies of dionysos	Bernabe et al. (2013), Redefining Dionysos, 151
proetids,daughters of proetus	Bernabe et al. (2013), Redefining Dionysos, 52, 303
proetids	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 279
proetus	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 279
ptolemy ii	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 280
punishment,divine	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 280
punishment	Bernabe et al. (2013), Redefining Dionysos, 52, 151
purification/purity	Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 77, 87
purification	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 280
rhea	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 280
rite,ritual,maenadic	Bernabe et al. (2013), Redefining Dionysos, 52
rite,ritual	Bernabe et al. (2013), Redefining Dionysos, 44, 303
rites,initiation	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 279
sacrifice,sacrificial	Bernabe et al. (2013), Redefining Dionysos, 52
sacrilege	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 279, 280
samothracian gods	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
satyrs	Bernabe et al. (2013), Redefining Dionysos, 284
secret	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 279
seleucia	Bernabe et al. (2013), Redefining Dionysos, 44
semele	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 279
skin,animal	Bernabe et al. (2013), Redefining Dionysos, 52
sparagmós σπαραγμός	Bernabe et al. (2013), Redefining Dionysos, 151
strymon	Bernabe et al. (2013), Redefining Dionysos, 284
telete	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 280
theater,theatrical	Bernabe et al. (2013), Redefining Dionysos, 284, 303
thebes,theban	Bernabe et al. (2013), Redefining Dionysos, 52, 303
theomachist,theomachus	Bernabe et al. (2013), Redefining Dionysos, 303
thetis	Bernabe et al. (2013), Redefining Dionysos, 284; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 279
thiasos θίασος	Bernabe et al. (2013), Redefining Dionysos, 285
thracia,thracian	Bernabe et al. (2013), Redefining Dionysos, 52
time/timai	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 280
tragedy,tragic	Bernabe et al. (2013), Redefining Dionysos, 151, 303
trance	Bernabe et al. (2013), Redefining Dionysos, 44
tyrrhenian pirates	Bernabe et al. (2013), Redefining Dionysos, 52, 151
versnel,henrik	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
vine	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 280
vine wood	Bernabe et al. (2013), Redefining Dionysos, 52, 284, 285
wine	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 280
woman	Bernabe et al. (2013), Redefining Dionysos, 52, 303
worship	Bernabe et al. (2013), Redefining Dionysos, 44, 52, 285
worshippers'	Bernabe et al. (2013), Redefining Dionysos, 44
worshippers	Bernabe et al. (2013), Redefining Dionysos, 285
zagreus	Bernabe et al. (2013), Redefining Dionysos, 44
zeus,zeus megistos kouros	Bernabe et al. (2013), Redefining Dionysos, 44
zeus	Bernabe et al. (2013), Redefining Dionysos, 151, 284, 303