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Tiresias: The Ancient Mediterranean Religions Source Database

Arrian, Anabasis Of Alexander, 6.28.2

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

22 results
1. Aeschylus, Agamemnon, 146 (6th cent. BCE - 5th cent. BCE)

146. q rend= 146. q type=
2. Aeschylus, Eumenides, 24 (6th cent. BCE - 5th cent. BCE)

24. Βρόμιος ἔχει τὸν χῶρον, οὐδʼ ἀμνημονῶ
3. Aristophanes, The Women Celebrating The Thesmophoria, 991, 990 (5th cent. BCE - 4th cent. BCE)

990. εὔιον ὦ Διόνυσε
4. Aristophanes, Wasps, 874 (5th cent. BCE - 4th cent. BCE)

874. ἰήιε Παιάν.
5. Euripides, Bacchae, 115, 1250, 140, 157, 329, 375, 412, 446, 526, 536, 546, 566, 579, 582, 592, 629, 66, 726, 790, 84, 87, 976, 1031 (5th cent. BCE - 5th cent. BCE)

1031. ὦναξ Βρόμιε, θεὸς φαίνῃ μέγας. Ἄγγελος 1031. Lord Bacchus, truly you appear to be a great god. Messenger
6. Euripides, Cyclops, 123, 620, 63, 1 (5th cent. BCE - 5th cent. BCE)

1. ̓͂Ω Βρόμιε, διὰ σὲ μυρίους ἔχω πόνους
7. Euripides, Helen, 1365 (5th cent. BCE - 5th cent. BCE)

1365. ῳ καὶ παννυχίδες θεᾶς. 1365. and the night-long festivals of the goddess. . . . You gloried in your beauty alone. Helen
8. Euripides, Hercules Furens, 682 (5th cent. BCE - 5th cent. BCE)

9. Euripides, Ion, 216 (5th cent. BCE - 5th cent. BCE)

10. Euripides, Phoenician Women, 785, 649 (5th cent. BCE - 5th cent. BCE)

11. Sophocles, Oedipus The King, 154, 211, 1096 (5th cent. BCE - 5th cent. BCE)

12. Apollonius of Rhodes, Argonautica, 2.702 (3rd cent. BCE - 3rd cent. BCE)

2.702. καλὸν Ἰηπαιήονʼ Ἰηπαιήονα Φοῖβον
13. Diodorus Siculus, Historical Library, 2.35-2.42 (1st cent. BCE - 1st cent. BCE)

2.35. 1.  Now India is four-sided in shape and the side which faces east and that which faces south are embraced by the Great Sea, while that which faces north is separated by the Emodus range of mountains from that part of Scythia which is inhabited by the Scythians known as the Sacae; and the fourth side, which is turned towards the west, is marked off by the river known as the Indus, which is the largest of all streams after the Nile.,2.  As for its magnitude, India as a whole, they say, extends from east to west twenty-eight thousand stades, and from north to south thirty-two thousand. And because it is of such magnitude, it is believed to take in a great extent of the sun's course in summer than any other part of the world, and in many places at the Cape of India the gnomons of sundials may be seen which do not cast a shadow, while at night the Bears are not visible; in the most southerly parts not even Arcturus can be seen, and indeed in that region, they say, the shadows fall towards the south.,3.  Now India has many lofty mountains that abound in fruit trees of every variety, and many large and fertile plains, which are remarkable for their beauty and are supplied with water by a multitude of rivers. The larger part of the country is well watered and for this reason yields two crops each year; and it abounds in all kinds of animals, remarkable for their great size and strength, land animals as well as birds.,4.  It also breeds elephants both in the greatest numbers and of the largest size, providing them with sustece in abundance, and it is because of this food that the elephants of this land are much more powerful than those produced in Libya; consequently large numbers of them are made captive by the Indians and trained for warfare, and it is found that they play a great part in turning the scale to victory. 2.36. 1.  The same is true of the inhabitants also, the abundant supply of food making them of unusual height and bulk of body; and another result is that they are skilled in the arts, since they breathe a pure air and drink water of the finest quality.,2.  And the earth, in addition to producing every fruit which admits of cultivation, also contains rich underground veins of every kind of ore; for there are found in it much silver and gold, not a little copper and iron, and tin also and whatever else is suitable for adornment, necessity, and the trappings of war.,3.  In addition to the grain of Demeter there grows throughout India much millet, which is irrigated by the abundance of running water supplied by the rivers, pulse in large quantities and of superior quality, rice also and the plant called bosporos, and in addition to these many more plants which are useful for food; and most of these are native to the country. It also yields not a few other edible fruits, that are able to sustain animal life, but to write about them would be a long task.,4.  This is the reason, they say, why a famine has never visited India or, in general, any scarcity of what is suitable for gentle fare. For since there are two rainy seasons in the country each year, during the winter rains the sowing is made of the wheat crop as among other peoples, while in the second, which comes at the summer solstice, it is the general practice to plant the rice and bosporos, as well as sesame and millet; and in most years the Indians are successful in both crops, and they never lose everything, since the fruit of one or the other sowing comes to maturity.,5.  The fruits also which flourish wild and the roots which grow in the marshy places, by reason of their remarkable sweetness, provide the people with a great abundance of food. For practically all the plains of India enjoy the sweet moisture from the rivers and from the rains which come with astonishing regularity, in a kind of fixed cycle, every year in the summer, since warm showers fall in abundance from the enveloping atmosphere and the heat ripens the roots in the marshes, especially those of the tall reeds.,6.  Furthermore, the customs of the Indians contribute towards there never being any lack of food among them; for whereas in the case of all the rest of mankind their enemies ravage the land and cause it to remain uncultivated, yet among the Indians the workers of the soil are let alone as sacred and inviolable, and such of them as labour near the battle-lines have no feeling of the dangers.,7.  For although both parties to the war kill one another in their hostilities, yet they leave uninjured those who are engaged in tilling the soil, considering that they are the common benefactors of all, nor do they burn the lands of their opponents or cut down their orchards. 2.37. 1.  The land of the Indians has also many large navigable rivers which have their sources in the mountains lying to the north and then flow through the level country; and not a few of these unite and empty into the river known as the Ganges.,2.  This river, which is thirty stades in width, flows from north to south and empties into the ocean, forming the boundary towards the east of the tribe of the Gandaridae, which possesses the greatest number of elephants and the largest in size.,3.  Consequently no foreign king has ever subdued this country, all alien nations being fearful of both the multitude and the strength of the beasts. In fact even Alexander of Macedon, although he had subdued all Asia, refrained from making war upon the Gandaridae alone of all peoples; for when he had arrived at the Ganges river with his entire army, after his conquest of the rest of the Indians, upon learning that the Gandaridae had four thousand elephants equipped for war he gave up his campaign against them.,4.  The river which is nearly the equal of the Ganges and is called the Indus rises like the Ganges in the north, but as it empties into the ocean forms a boundary of India; and in its course through an expanse of level plain it receives not a few navigable rivers, the most notable being the Hypanis, Hydaspes, and Acesinus.,5.  And in addition to these three rivers a vast number of others of every description traverse the country and bring it about that the land is planted in many gardens and crops of every description. Now for the multitude of rivers and the exceptional supply of water the philosophers and students of nature among them advance the following cause:,6.  The countries which surround India, they say, such as Scythia, Bactria, and Ariana, are higher than India, and so it is reasonable to assume that the waters which come together from every side into the country lying below them, gradually cause the regions to become soaked and to generate a multitude of rivers.,7.  And a peculiar thing happens in the case of one of the rivers of India, known as the Silla, which flows from a spring of the same name; for it is the only river in the world possessing the characteristic that nothing cast into it floats, but that everything, strange to say, sinks to the bottom. 2.38. 1.  Now India as a whole, being of a vast extent, is inhabited, as we are told, by many other peoples of every description, and not one of them had its first origin in a foreign land, but all of them are thought to be autochthonous; it never receives any colony from abroad nor has it ever sent one to any other people.,2.  According to their myths the earliest human beings used for food the fruits of the earth which grew wild, and for clothing the skins of the native animals, as was done by the Greeks. Similarly too the discovery of the several arts and of all other things which are useful for life was made gradually, necessity itself showing the way to a creature which was well endowed by nature and had, as its assistants for every purpose, hands and speech and sagacity of mind.,3.  The most learned men among the Indians recount a myth which it may be appropriate to set forth in brief form. This, then, is what they say: In the earliest times, when the inhabitants of their land were still dwelling in scattered clan-villages, Dionysus came to them from the regions to the west of them with a notable army; and he traversed all India, since there was as yet no notable city which would have been able to oppose him.,4.  But when an oppressive heat came and the soldiers of Dionysus were being consumed by a pestilential sickness, this leader, who was conspicuous for his wisdom, led his army out of the plains into the hill-country; here, where cool breezes blew and the spring waters flowed pure at their very sources, the army got rid of its sickness. The name of this region of the hill-country, where Dionysus relieved his forces of the sickness, is Meros; and it is because of this fact that the Greeks have handed down to posterity in their account of this god the story that Dionysus was nourished in a thigh (meros).,5.  After this he took in hand the storing of the fruits and shared this knowledge with the Indians, and he communicated to them the discovery of wine and of all the other things useful for life. Furthermore, he became the founder of notable cities by gathering the villages together in well-situated regions, and he both taught them to honour the deity and introduced laws and courts; and, in brief, since he had been the introducer of many good works he was regarded as a god and received immortal honours.,6.  They also recount that he carried along with his army a great number of women, and that when he joined battle in his wars he used the sounds of drums and cymbals, since the trumpet had not yet been discovered. And after he had reigned over all India for fifty-two years he died of old age. His sons, who succeeded to the sovereignty, passed the rule on successively to their descendants; but finally, many generations later, their sovereignty was dissolved and the cities received a democratic form of government. 2.39. 1.  As for Dionysus, then, and his descendants, such is the myth as it is related by the inhabitants of the hill-country of India. And with regard to Heracles they say that he was born among them and they assign to him, in common with the Greeks, both the club and the lion's skin.,2.  Moreover, as their account tells us, he was far superior to all other men in strength of body and in courage, and cleared both land and sea of their wild beasts. And marrying several wives, he begot many sons, but only one daughter; and when his sons attained to manhood, dividing all India into as many parts as he had male children, he appointed all his sons kings, and rearing his single daughter he appointed her also a queen.,3.  Likewise, he became the founder of not a few cities, the most renowned and largest of which he called Palibothra. In this city he also constructed a costly palace and settled a multitude of inhabitants, and he fortified it with remarkable ditches which were filled with water from the river.,4.  And when Heracles passed from among men he received immortal honour, but his descendants, though they held the kingship during many generations and accomplished notable deeds, made no campaign beyond their own frontiers and despatched no colony to any other people. But many years later most of the cities had received a democratic form of government, although among certain tribes the kingship endured until the time when Alexander crossed over into Asia.,5.  As for the customs of the Indians which are peculiar to them, a man may consider one which was drawn up by their ancient wise men to be the most worthy of admiration; for the law has ordained that under no circumstances shall anyone among them be a slave, but that all shall be free and respect the principle of equality in all persons. For those, they think, who have learned neither to domineer over others nor to subject themselves to others will enjoy a manner of life best suited to all circumstances; since it is silly to make laws on the basis of equality for all persons, and yet to establish inequalities in social intercourse. 2.40. 1.  The whole multitude of the Indians is divided into seven castes, the first of which is formed of the order of the philosophers, which in number is smaller than the rest of the castes, but in dignity ranks first. For being exempt from any service to the state the philosophers are neither the masters nor the servants of the others.,2.  But they are called upon by the private citizens both to offer the sacrifices which are required in their lifetime and to perform the rites for the dead, as having proved themselves to be most dear to the gods and as being especially experienced in the matters that relate to the underworld, and for this service they receive both notable gifts and honours. Moreover, they furnish great services to the whole body of the Indians, since they are invited at the beginning of the year to the Great Synod and foretell to the multitude droughts and rains, as well as the favourable blowing of winds, and epidemics, and whatever else can be of aid to their auditors.,3.  For both the common folk and the king, by learning in advance what is going to take place, store up from time to time that of which there will be a shortage and prepare beforehand from time to time anything that will be needed. And the philosopher who has erred in his predictions is subjected to no other punishment than obloquy and keeps silence for the remainder of his life.,4.  The second caste is that of the farmers, who, it would appear, are far more numerous than the rest. These, being exempt from war duties and every other service to the state, devote their entire time to labour in the fields; and no enemy, coming upon a farmer in the country, would think of doing him injury, but they look upon the farmers as common benefactors and therefore refrain from every injury to them.,5.  Consequently the land, remaining as it does unravaged and being laden with fruits, provides the inhabitants with a great supply of provisions. And the farmers spend their lives upon the land with their children and wives and refrain entirely from coming down into the city. For the land they pay rent to the kind, since all India is royal land and no man of private station is permitted to possess any ground; and apart from the rental they pay a fourth part into the royal treasury.,6.  The third division is that of the neatherds and shepherds, and, in general, of all the herdsmen who do not dwell in a city or village but spend their lives in tents; and these men are also hunters and rid the country of both birds and wild beasts. And since they are practised in this calling and follow it with zest they are bringing India under cultivation, although it still abounds in many wild beasts and birds of every kind, which eat up the seeds sown by the farmers. 2.41. 1.  The fourth caste is that of the artisans; of these some are armourers and some fabricate for the farmers or certain others the things useful for the services they perform. And they are not only exempt from paying taxes but they even receive rations from the royal treasury.,2.  The fifth caste is that of the military, which is at hand in case of war; they are second in point of number and indulge to the fullest in relaxation and pastimes in the periods of peace. And the maintece of the whole multitude of the soldiers and of the horses and elephants for use in war is met out of the royal treasury.,3.  The sixth caste is that of the inspectors. These men inquire into and inspect everything that is going on throughout India, and report back to the kings or, in case the state to which they are attached has no king, to the magistrates.,4.  The seventh caste is that of the deliberators and chancellors, whose concern is with the decisions which affect the common welfare. In point of number this group is the smallest, but in nobility of birth and wisdom the most worthy of admiration; for from their body are drawn the advisers for the kings and the administrators of the affairs of state and the judges of disputes, and, speaking generally, they take their leaders and magistrates from among these men.,5.  Such in general terms are the groups into which the body politic of the Indians is divided. Furthermore, no one is allowed to marry a person of another caste or to follow another calling or trade, as, for instance, that one who is a soldier should become a farmer, or an artisan should become a philosopher. 2.42. 1.  The country of the Indians also possesses a vast number of enormous elephants, which far surpass all others both in strength and size. Nor does this animal cover the female in a peculiar manner, as some say, but in the same way as horses and all other four-footed beasts; and their period of gestation is in some cases sixteen months at the least and in other cases eighteen months at the most.,2.  They bring forth, like horses, but one young for the most part, and the females suckle their young for six years. The span of life for most of them is about that of men who attain the greatest age, though some which have reached the highest age have lived two hundred years.,3.  There are among the Indians also magistrates appointed for foreigners who take care that no foreigner shall be wronged; moreover, should any foreigner fall sick they bring him a physician and care for him in every other way, and if he dies they bury him and even turn over such property as he has to his relatives.,4.  Again, their judges examine accurately matters of dispute and proceed rigorously against such as are guilty of wrongdoing. As for India, then, and its antiquities we shall be satisfied with what has been said.
14. Ovid, Metamorphoses, 4.15 (1st cent. BCE - 1st cent. CE)

15. Cornutus, De Natura Deorum, 30 (1st cent. CE - 1st cent. CE)

16. Plutarch, Alexander The Great, 67.1-67.3 (1st cent. CE - 2nd cent. CE)

67.1. Accordingly, after refreshing his forces here, he set out and marched for seven days through Carmania in a revelling rout. He himself was conveyed slowly along by eight horses, while he feasted day and night continuously with his companions on a dais built upon a lofty and conspicuous scaffolding of oblong shape; and waggons without number followed, some with purple and embroidered canopies, others protected from the sun by boughs of trees which were kept fresh and green, conveying the rest of his friends and commanders, who were all garlanded and drinking. 67.2. Not a shield was to be seen, not a helmet, not a spear, but along the whole march with cups and drinking-horns and flagons the soldiers kept dipping wine from huge casks and mixing-bowls and pledging one another, some as they marched along, others lying down; while pipes and flutes, stringed instruments and song, and revelling cries of women, filled every place with abundant music. 67.3. Then, upon this disordered and straggling procession there followed also the sports of bacchanalian license, as though Bacchus himself were present and conducting the revel. According to Arrian ( Anab. vi. 28, 1 f ), this bacchanalian procession through Carmania rests on no credible authority. Moreover, when he came to the royal palace of Gedrosia, he once more gave his army time for rest and held high festival.
17. Plutarch, Themistocles, 13.3 (1st cent. CE - 2nd cent. CE)

18. Pausanias, Description of Greece, 1.40.6, 2.2.6 (2nd cent. CE - 2nd cent. CE)

1.40.6. After the precinct of Zeus, when you have ascended the citadel, which even at the present day is called Caria from Car, son of Phoroneus, you see a temple of Dionysus Nyctelius (Nocturnal), a sanctuary built to Aphrodite Epistrophia (She who turns men to love), an oracle called that of Night and a temple of Zeus Conius (Dusty) without a roof. The image of Asclepius and also that of Health were made by Bryaxis. Here too is what is called the Chamber of Demeter, built, they say, by Car when he was king. 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
19. Philostratus The Athenian, Life of Apollonius, 2.9 (2nd cent. CE

2.9. Now the Hellenes disagree with the Indians, and the Indians among themselves, concerning this Dionysus. For we declare that the Theban Dionysus made an expedition to India in the role both of soldier and of reveler, and we base our arguments, among other things, on the offering at Delphi, which is secreted in the treasuries there. And it is a disk of silver bearing the inscription: Dionysus the son of Semele and of Zeus, from the men of India to the Apollo of Delphi. But the Indians who dwell in the Caucasus and along the river Cophen say that he was an Assyrian visitor when he came to them, who knew the religious rites of the Theban. But those who inhabit the district between the Indus and the Hydraotes and the continental region beyond, which ends at the river Ganges, declare that Dionysus was son of the river Indus, and that the Dionysus of Thebes having become his disciple adopted the thyrsus and devoted himself to the orgies; that this Dionysus on saying that he was the son of Zeus and had lived safe inside his father's thigh until he was born, gained from this Dionysus a mountain called Merus or Thigh on which Nysa borders, and planted Nysa in honor ofDionysus with the vine of which he had brought the suckers from Thebes; and that it was there that Alexander held his orgies. But the inhabitants of Nysa deny that Alexander ever went up the mountain, although he was eager to do so, being an ambitious person and fond of old-world things; but he was afraid lest his Macedonians, if they got among vines, which they had not seen for a long time, would fall into a fit of home-sickness or recover their taste for wine, after they had become accustomed to water only. So they say he passed by Nysa, making his vow to Dionysus, and sacrificing at the foot of the mountain. Well I know that some people will take amiss what I write, because the companions of Alexander on his campaigns did not write down the truth in reporting this, but I at any rate insist upon the truth, and hold that, if they had respected it more, they would never have deprived Alexander of the praise due to him in this matter; for, in my opinion, it was a greater thing that he never went up, in order to maintain the sobriety of his army, than that he should have ascended the mountain and have himself held a revel there, which is what they tell you.
20. Porphyry, On Abstinence, 2.55 (3rd cent. CE - 4th cent. CE)

2.55. 55.This sacred institute was, however, abolished by Diphilus, the king of Cyprus, who flourished about the time of Seleucus, the theologist. But Daemon substituted an ox for a man; thus causing the latter sacrifice to be of equal worth with the former. Amosis also abolished the law of sacrificing men in the Egyptian city Heliopolis; the truth of which is testified by Manetho in his treatise on Antiquity and Piety. But the sacrifice was made to Juno, and an investigation took place, as if they were endeavouring to find pure calves, and such as were marked by the impression of a seal. Three men also were sacrificed on the day appointed for this purpose, in the place of whom Amosis ordered them to substitute three waxen images. In Chios likewise, they sacrificed a man to Omadius Bacchus 23, the man being for this purpose torn in pieces; and the same custom, as Eulpis Carystius says, was adopted in |77 Tenedos. To which may be added, that the Lacedaemonians, as Apollodorus says, sacrificed a man to Mars. SPAN
21. Curtius Rufus, Historiae Alexandri Magni, 9.10.24-9.10.27

9.10.24. Igitur, ut supra dictum est, aemulatus Patris Liberi non gloriam solum, quam ex illis gentibus deportaverat, sed etiam pompam, sive illud triumphus fuit ab eo primum institutus sive bacchantium lusus 9.10.25. statuit imitari animo super humanum fastigium elato. Vicos, per quos iter erat, floribus coronisque sterni iubet, liminibus aedium creterras vino repletas et alia eximiae magnitudinis vasa disponi, vehicula deinde constrata, ut plures capere milites possent 9.10.26. in tabernaculorum modum ornari, alia candidis velis, alia veste pretiosa. Primi ibant amici et cohors regia variis redimita floribus coronisque: alibi tibicinum cantus, alibi lyrae sonus audiebatur: item vehiculis pro copia cuiusque adornatis comissabundus exercitus armis, quae maxime decora erant, circumpendentibus. Ipsum convivasque currus vehebat creterris aureis eiusdemque materiae ingentibus poculis praegravis. 9.10.27. Hoc modo per dies VII bacchabundum agmen incessit, parata praeda, si quid victis saltem adversus comissantes animi fuisset: mille, hercule, viri modo et sobrii VII dierum crapula graves in suo triumpho capere potuerunt.
22. Orphic Hymns., Hymni, 52.1

Subjects of this text:

subject book bibliographic info
alexander (the great) Papadodima, Ancient Greek Literature and the Foreign: Athenian Dialogues II (2022) 77
apollo, apollonian, apolline Bernabe et al., Redefining Dionysos (2013) 47
birth Papadodima, Ancient Greek Literature and the Foreign: Athenian Dialogues II (2022) 77
chios Bernabe et al., Redefining Dionysos (2013) 47
chorus χορός, choral Bernabe et al., Redefining Dionysos (2013) 47
cry, ritual Bernabe et al., Redefining Dionysos (2013) 47
cult, cultic acts for specific cults, the corresponding god or place Bernabe et al., Redefining Dionysos (2013) 47
dance, dancing Bernabe et al., Redefining Dionysos (2013) 47
delphi, delphian, delphic Bernabe et al., Redefining Dionysos (2013) 47
dionysiac/dionysian Papadodima, Ancient Greek Literature and the Foreign: Athenian Dialogues II (2022) 77
dionysos, dionysos bacchios Bernabe et al., Redefining Dionysos (2013) 47
dionysos, dionysos bromios Bernabe et al., Redefining Dionysos (2013) 47
dionysos, dionysos choragos/choreutas/philochoreutas Bernabe et al., Redefining Dionysos (2013) 47
dionysos, dionysos dithyrambos Bernabe et al., Redefining Dionysos (2013) 47
dionysos, dionysos eriboas Bernabe et al., Redefining Dionysos (2013) 47
dionysos, dionysos eribremetas Bernabe et al., Redefining Dionysos (2013) 47
dionysos, dionysos eribromos Bernabe et al., Redefining Dionysos (2013) 47
dionysos, dionysos euios Bernabe et al., Redefining Dionysos (2013) 47
dionysos, dionysos liberator Bernabe et al., Redefining Dionysos (2013) 47
dionysos, dionysos liknites Bernabe et al., Redefining Dionysos (2013) 47
dionysos, dionysos lyaios Bernabe et al., Redefining Dionysos (2013) 47
dionysos, dionysos lyseus Bernabe et al., Redefining Dionysos (2013) 47
dionysos, dionysos lysios Bernabe et al., Redefining Dionysos (2013) 47
dionysos, dionysos nyktelios Bernabe et al., Redefining Dionysos (2013) 47
dionysos, dionysos omadios Bernabe et al., Redefining Dionysos (2013) 47
dionysos, dionysos omestes Bernabe et al., Redefining Dionysos (2013) 47
dionysos, dionysos thriambos Bernabe et al., Redefining Dionysos (2013) 47
dionysos/dionysus Papadodima, Ancient Greek Literature and the Foreign: Athenian Dialogues II (2022) 77
dionysos Bernabe et al., Redefining Dionysos (2013) 47
donysos manikos, mainoles, mainolios Bernabe et al., Redefining Dionysos (2013) 47
evohé εὐαί, εὐαἵ, εὐοἷ Bernabe et al., Redefining Dionysos (2013) 47
festival, festivity, festive Bernabe et al., Redefining Dionysos (2013) 47
greek, greek and latin Papadodima, Ancient Greek Literature and the Foreign: Athenian Dialogues II (2022) 77
greek, patterns Papadodima, Ancient Greek Literature and the Foreign: Athenian Dialogues II (2022) 77
greek, reader Papadodima, Ancient Greek Literature and the Foreign: Athenian Dialogues II (2022) 77
heracles Papadodima, Ancient Greek Literature and the Foreign: Athenian Dialogues II (2022) 77
historians, of alexander Papadodima, Ancient Greek Literature and the Foreign: Athenian Dialogues II (2022) 77
historians Papadodima, Ancient Greek Literature and the Foreign: Athenian Dialogues II (2022) 77
iacchos ἴακχος Bernabe et al., Redefining Dionysos (2013) 47
india Papadodima, Ancient Greek Literature and the Foreign: Athenian Dialogues II (2022) 77
indians Papadodima, Ancient Greek Literature and the Foreign: Athenian Dialogues II (2022) 77
liberation Bernabe et al., Redefining Dionysos (2013) 47
liknon λίκνον Bernabe et al., Redefining Dionysos (2013) 47
madness Bernabe et al., Redefining Dionysos (2013) 47
mantinea Bernabe et al., Redefining Dionysos (2013) 47
night, nocturnal Bernabe et al., Redefining Dionysos (2013) 47
nyktelia Bernabe et al., Redefining Dionysos (2013) 47
omophagia ὠμοφαγία Bernabe et al., Redefining Dionysos (2013) 47
parnassus, parnassian Bernabe et al., Redefining Dionysos (2013) 47
procession Bernabe et al., Redefining Dionysos (2013) 47; Papadodima, Ancient Greek Literature and the Foreign: Athenian Dialogues II (2022) 77
rite, ritual Bernabe et al., Redefining Dionysos (2013) 47
roman, patterns Papadodima, Ancient Greek Literature and the Foreign: Athenian Dialogues II (2022) 77
roman, reader Papadodima, Ancient Greek Literature and the Foreign: Athenian Dialogues II (2022) 77
skin, animal Bernabe et al., Redefining Dionysos (2013) 47
the paphlagonians), king magistrate Papadodima, Ancient Greek Literature and the Foreign: Athenian Dialogues II (2022) 77
thriambos θρίαμβος Bernabe et al., Redefining Dionysos (2013) 47
thyrsus θύρσος Bernabe et al., Redefining Dionysos (2013) 47
worship' Bernabe et al., Redefining Dionysos (2013) 47
writers Papadodima, Ancient Greek Literature and the Foreign: Athenian Dialogues II (2022) 77
zeus, xeinios Papadodima, Ancient Greek Literature and the Foreign: Athenian Dialogues II (2022) 77