Tiresias: The Ancient Mediterranean Religions Source Database

5614

Euripides, Bacchae, 1
ἥκω Διὸς παῖς τήνδε Θηβαίων χθόνα I, the son of Zeus, have come to this land of the Thebans—Dionysus, whom once Semele, Kadmos’ daughter, bore, delivered by a lightning-bearing flame. And having taken a mortal form instead of a god’s

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

20 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. Homeric Hymns, To Apollo And The Muses, 147-164, 146 (8th cent. BCE - 8th cent. BCE) 146. No longer struggling, you loosed them all.
3. Hymn To Apollo, To Apollo, 157 (8th cent. BCE - 6th cent. BCE)
4. Hymn To Dionysus, To Dionysus, 50 (8th cent. BCE - 6th cent. BCE) 50. He was a shaggy bear, rapaciously
5. Aristophanes, Clouds, 604-606, 603 (5th cent. BCE - 4th cent. BCE) 603. Παρνασσίαν θ' ὃς κατέχων
6. Aristophanes, Frogs, 631 (5th cent. BCE - 4th cent. BCE) 631. ἀθάνατος εἶναί φημι Διόνυσος Διός
7. Aristophanes, The Women Celebrating The Thesmophoria, 135, 140, 134 (5th cent. BCE - 4th cent. BCE) 134. καί ς' ὦ νεανίσχ' ὅστις εἶ, κατ' Αἰσχύλον
8. Euripides, Bacchae, 100, 1017-1019, 1021, 1083-1084, 11-12, 120-125, 1255, 126-129, 13, 130-134, 1341, 1349, 14-19, 2, 20-29, 3, 30-32, 325, 328-329, 33-35, 353, 36-39, 395-399, 4, 40, 400-402, 41-43, 439, 44-46, 466, 47-49, 5, 50-51, 517, 52-54, 592-595, 6, 605-606, 616-619, 622-624, 629-630, 632-633, 7-8, 825, 84, 859-860, 9, 90-93, 978, 10 (5th cent. BCE - 5th cent. BCE) 10. αἰνῶ δὲ Κάδμον, ἄβατον ὃς πέδον τόδε 10. I praise Kadmos, who has made this place hallowed, the shrine of his daughter; and I have covered it all around with the cluster-bearing leaf of the vine.I have left the wealthy lands of the Lydians and Phrygians, the sun-parched plains of the Persians
9. Euripides, Ion, 715-718, 714 (5th cent. BCE - 5th cent. BCE) 714. Ho! ye peaks of Parnassu
10. Herodotus, Histories, 2.49, 2.173-2.174, 3.40-3.43, 4.36 (5th cent. BCE - 5th cent. BCE) 2.49. Now then, it seems to me that Melampus son of Amytheon was not ignorant of but was familiar with this sacrifice. For Melampus was the one who taught the Greeks the name of Dionysus and the way of sacrificing to him and the phallic procession; he did not exactly unveil the subject taking all its details into consideration, for the teachers who came after him made a fuller revelation; but it was from him that the Greeks learned to bear the phallus along in honor of Dionysus, and they got their present practice from his teaching. ,I say, then, that Melampus acquired the prophetic art, being a discerning man, and that, besides many other things which he learned from Egypt, he also taught the Greeks things concerning Dionysus, altering few of them; for I will not say that what is done in Egypt in connection with the god and what is done among the Greeks originated independently: for they would then be of an Hellenic character and not recently introduced. ,Nor again will I say that the Egyptians took either this or any other custom from the Greeks. But I believe that Melampus learned the worship of Dionysus chiefly from Cadmus of Tyre and those who came with Cadmus from Phoenicia to the land now called Boeotia . 2.173. The following was how he scheduled his affairs: in the morning, until the the hour when the marketplace filled, he readily conducted whatever business was brought to him; the rest of the day, he drank and joked at the expense of his companions and was idle and playful. ,But this displeased his friends, who admonished him thus: “O King, you do not conduct yourself well by indulging too much in vulgarity. You, a celebrated man, ought to conduct your business throughout the day, sitting on a celebrated throne; and thus the Egyptians would know that they are governed by a great man, and you would be better spoken of; as it is, what you do is by no means kingly.” ,But he answered them like this: “Men that have bows string them when they must use them, and unstring them when they have used them; were bows kept strung forever, they would break, and so could not be used when needed. ,Such, too, is the nature of man. Were one to be always at serious work and not permit oneself a bit of relaxation, he would go mad or idiotic before he knew it; I am well aware of that, and give each of the two its turn.” Such was his answer to his friends. 2.174. It is said that even when Amasis was a private man he was fond of drinking and joking and was not at all a sober man; and that when his drinking and pleasure-seeking cost him the bare necessities, he would go around stealing. Then when he contradicted those who said that he had their possessions, they would bring him to whatever place of divination was nearby, and sometimes the oracles declared him guilty and sometimes they acquitted him. ,When he became king, he did not take care of the shrines of the gods who had acquitted him of theft, or give them anything for maintece, or make it his practice to sacrifice there, for he knew them to be worthless and their oracles false; but he took scrupulous care of the gods who had declared his guilt, considering them to be gods in very deed and their oracles infallible. 3.40. Now Amasis was somehow aware of Polycrates' great good fortune; and as this continued to increase greatly, he wrote this letter and sent it to Samos : “Amasis addresses Polycrates as follows. ,It is pleasant to learn that a friend and ally is doing well. But I do not like these great successes of yours; for I know the gods, how jealous they are, and I desire somehow that both I and those for whom I care succeed in some affairs, fail in others, and thus pass life faring differently by turns, rather than succeed at everything. ,For from all I have heard I know of no man whom continual good fortune did not bring in the end to evil, and utter destruction. Therefore if you will be ruled by me do this regarding your successes: ,consider what you hold most precious and what you will be sorriest to lose, and cast it away so that it shall never again be seen among men; then, if after this the successes that come to you are not mixed with mischances, strive to mend the matter as I have counselled you.” 3.41. Reading this, and perceiving that Amasis' advice was good, Polycrates considered which of his treasures it would most grieve his soul to lose, and came to this conclusion: he wore a seal set in gold, an emerald, crafted by Theodorus son of Telecles of Samos ; ,being resolved to cast this away, he embarked in a fifty-oared ship with its crew, and told them to put out to sea; and when he was far from the island, he took off the seal-ring in sight of all that were on the ship and cast it into the sea. This done, he sailed back and went to his house, where he grieved for the loss. 3.42. But on the fifth or sixth day from this it happened that a fisherman, who had taken a fine and great fish, and desired to make a gift of it to Polycrates, brought it to the door and said that he wished to see Polycrates. This being granted, he gave the fish, saying: ,“O King, when I caught this fish, I thought best not to take it to market, although I am a man who lives by his hands, but it seemed to me worthy of you and your greatness; and so I bring and offer it to you.” Polycrates was pleased with what the fisherman said; “You have done very well,” he answered, “and I give you double thanks, for your words and for the gift; and I invite you to dine with me.” ,Proud of this honor, the fisherman went home; but the servants, cutting up the fish, found in its belly Polycrates' seal-ring. ,As soon as they saw and seized it, they brought it with joy to Polycrates, and giving the ring to him told him how it had been found. Polycrates saw the hand of heaven in this matter; he wrote a letter and sent it to Egypt, telling all that he had done, and what had happened to him. 3.43. When Amasis had read Polycrates' letter, he perceived that no man could save another from his destiny, and that Polycrates, being so continually fortunate that he even found what he cast away, must come to an evil end. ,So he sent a herald to Samos to renounce his friendship, determined that when some great and terrible mischance overtook Polycrates he himself might not have to sadden his heart for a friend. 4.36. I have said this much of the Hyperboreans, and let it suffice; for I do not tell the story of that Abaris, alleged to be a Hyperborean, who carried the arrow over the whole world, fasting all the while. But if there are men beyond the north wind, then there are others beyond the south. ,And I laugh to see how many have before now drawn maps of the world, not one of them reasonably; for they draw the world as round as if fashioned by compasses, encircled by the Ocean river, and Asia and Europe of a like extent. For myself, I will in a few words indicate the extent of the two, and how each should be drawn.
11. Sophocles, Antigone, 1116-1154, 955-965, 1115 (5th cent. BCE - 5th cent. BCE)
12. Theocritus, Idylls, 26 (4th cent. BCE - 3rd cent. BCE)
13. Eratosthenes, Catasterismi, 24 (2nd cent. BCE - 2nd cent. BCE)
14. Diodorus Siculus, Historical Library, 3.65.5-3.65.6 (1st cent. BCE - 1st cent. BCE) 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. 3.65.6.  Thereupon, out of gratitude to Charops for the aid the man had rendered him, Dionysus made over to him the kingdom of the Thracians and instructed him in the secret rites connected with the initiations; and Oeagrus, the son of Charops, then took over both the kingdom and the initiatory rites which were handed down in the mysteries, the rites which afterwards Orpheus, the son of Oeagrus, who was the superior of all men in natural gifts and education, learned from his father; Orpheus also made many changes in the practices and for that reason the rites which had been established by Dionysus were also called "Orphic.
15. Hyginus, Fabulae (Genealogiae), 132 (1st cent. BCE - 1st cent. BCE)
16. New Testament, Acts, 5.39, 11.17 (1st cent. CE - 2nd cent. CE) 5.39. But if it is of God, you will not be able to overthrow it, and you would be found even to be fighting against God! 11.17. If then God gave to them the same gift as us, when we believed in the Lord Jesus Christ, who was I, that I could withstand God?
17. New Testament, Luke, 1.35 (1st cent. CE - 1st cent. CE) 1.35. The angel answered her, "The Holy Spirit will come on you, and the power of the Most High will overshadow you. Therefore also the holy one who is born from you will be called the Son of God.
18. New Testament, Matthew, 28.16-28.20 (1st cent. CE - 1st cent. CE) 28.16. But the eleven disciples went into Galilee, to the mountain where Jesus had sent them. 28.17. When they saw him, they bowed down to him, but some doubted. 28.18. Jesus came to them and spoke to them, saying, "All authority has been given to me in heaven and on earth. 28.19. Go, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit 28.20. teaching them to observe all things which I commanded you. Behold, I am with you always, even to the end of the age." Amen.
19. Nonnus, Dionysiaca, 21.134-21.146 (4th cent. CE - 5th cent. CE)
20. Servius, Commentary On The Aeneid, 3.14 (4th cent. CE - 5th cent. CE)

Subjects of this text:

subject	book bibliographic info
agaue	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 90, 114, 189
agave	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 113
alcohol,drunkenness	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 5
altar	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 31; Bernabe et al. (2013), Redefining Dionysos, 308
ambrosia (the nymph)	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 189
anti-hero,dionysus	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 113
apollo,apollonian,apolline	Bernabe et al. (2013), Redefining Dionysos, 88
apollo,dionysus,association with	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 157
apollo,sacking of delphi predicted in bacchae	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 157
apollo,teiresias in bacchae as prophet of	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 157
apollo	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 126
archaeology	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 113
ares,ares enyalios	Bernabe et al. (2013), Redefining Dionysos, 88
ares	Bernabe et al. (2013), Redefining Dionysos, 88
ariadne	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 114
aristarchus	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 111
arrival	Bernabe et al. (2013), Redefining Dionysos, 88
asia,asia minor	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 27
asia	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23
bacchants,maenads	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 31, 111, 112, 113, 114, 129, 135, 155
bacchus,bacchius	Bernabe et al. (2013), Redefining Dionysos, 354
barbarians	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 27
bassarids	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 40, 41, 90, 91
bull	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 113
cadmus	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 113
cannibal,cannibalism	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 5, 90, 91
chorus χορός,choral	Bernabe et al. (2013), Redefining Dionysos, 88
chthonic	Bernabe et al. (2013), Redefining Dionysos, 354
clappers κρόταλον	Bernabe et al. (2013), Redefining Dionysos, 88
cult,cultic acts for specific cults, the corresponding god or place	Bernabe et al. (2013), Redefining Dionysos, 308
cults,dionysiac	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23
cults,foreign cult	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23
cults,greek	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23
cults,mystery-cult	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 27
cults,of the mother of the gods	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23
cults	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 27
cymbals ῥόπτρον	Bernabe et al. (2013), Redefining Dionysos, 88
deity,foreign	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 27
deity	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 27
delphi	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 35, 89, 91
demeter	Bernabe et al. (2013), Redefining Dionysos, 354
dionysiac/dionysian,cult	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23
dionysiac cult	Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 35
dionysos,dionysos as deus ex machina	Bernabe et al. (2013), Redefining Dionysos, 354
dionysos,dionysos bromios	Bernabe et al. (2013), Redefining Dionysos, 354
dionysos,dionysos enyalios	Bernabe et al. (2013), Redefining Dionysos, 88
dionysos,dionysos xenos	Bernabe et al. (2013), Redefining Dionysos, 307, 308
dionysos,epiphany	Bernabe et al. (2013), Redefining Dionysos, 307, 308
dionysos,realm	Bernabe et al. (2013), Redefining Dionysos, 307
dionysos/dionysus	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23, 27
dionysos	Bernabe et al. (2013), Redefining Dionysos, 88, 307, 308, 354
dirce	Bernabe et al. (2013), Redefining Dionysos, 307
disguise,of gods	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 113
dithyramb	Bernabe et al. (2013), Redefining Dionysos, 88
divine status	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 112
dolphin	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 113
dream imagery,dionysiac	Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 35
dryas (lycurgus son)/ lycurgus children	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 31, 91, 114, 188
earth,earthly	Bernabe et al. (2013), Redefining Dionysos, 307
ecstasy ἔκστασις,ecstatic	Bernabe et al. (2013), Redefining Dionysos, 88
effeminate	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 27
egypt	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23, 27
eleusis/eleusinian mysteries	Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 84
eleusis	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 89
epiphany,passim – meaning,exclusive,epilogue epiphany	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 113
erinyes	Bernabe et al. (2013), Redefining Dionysos, 354
eros	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 114
eumenides	Bernabe et al. (2013), Redefining Dionysos, 354
euripides	Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 84
eyes,eyesight,blindness	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 126
fire	Bernabe et al. (2013), Redefining Dionysos, 88
foreign,cult	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23
foreign,deity/deities	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 27
foreign,import	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23
foreign,new-comer from asia	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23
foreign,sages	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23, 27
frenzy,frenzied	Bernabe et al. (2013), Redefining Dionysos, 88
frenzy,mania,madness	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 5, 35, 41, 91, 112, 113, 114, 142, 155
galene	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 114
gender,male	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 113
great dionysia,city dionysia	Bernabe et al. (2013), Redefining Dionysos, 308
great mother	Bernabe et al. (2013), Redefining Dionysos, 88
greece	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 27
greek,authors	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23
greek,culture	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23, 27
hallucination,distorted vision	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 31, 89
hellenistic,age/era/period	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23
homer	Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 84
horse	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 155
identity,identity and morality	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 27
imprisonment,captivity	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 35, 89, 90, 155
inspiration	Bernabe et al. (2013), Redefining Dionysos, 88
intercultural	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 27
ismenus	Bernabe et al. (2013), Redefining Dionysos, 307
kotys	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 33
lebethrai	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 89
lightning	Bernabe et al. (2013), Redefining Dionysos, 88
lion	Bernabe et al. (2013), Redefining Dionysos, 88; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 113
lydia,xanthus of	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23
lyssa/fury	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 155
maenads,maenadic,maenadism	Bernabe et al. (2013), Redefining Dionysos, 88
maenads	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 113
mania μανία,maniacal	Bernabe et al. (2013), Redefining Dionysos, 88, 354
manliness	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 35
metamorphosis	Bernabe et al. (2013), Redefining Dionysos, 308
mother (of lycurgus)	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 142
mother (of the gods)	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23, 27
mountains	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 5, 90, 113, 126, 129, 155
muses	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 114; Bernabe et al. (2013), Redefining Dionysos, 88
music,musical	Bernabe et al. (2013), Redefining Dionysos, 88
mystery cult	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 212; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 35
myth,mythical	Bernabe et al. (2013), Redefining Dionysos, 308
naiades	Bernabe et al. (2013), Redefining Dionysos, 88
olympian gods	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 113
on high,staging of gods	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 113
oracle	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 35, 91, 126, 129, 155
orgiastic	Bernabe et al. (2013), Redefining Dionysos, 88
orpheus	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 5, 40, 41, 89, 90, 91, 114, 155, 212
palace	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 35, 90, 114, 135
pangaion	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 41
parody	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 113
pentheus	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 31, 35, 111, 112, 113, 114, 129, 189; Bernabe et al. (2013), Redefining Dionysos, 307
persian,magus	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23
peter-cornelius narrative and visions,intertextual approaches,euripides' bacchai"	Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 35
peter-cornelius narrative and visions,intertextual approaches,graeco-roman	Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 35
phrygian,goddess	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 27
polis	Bernabe et al. (2013), Redefining Dionysos, 308
prophet,prophetic	Bernabe et al. (2013), Redefining Dionysos, 88
punishment	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 40, 41, 89, 212
resistence	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 90, 212
rite,ritual	Bernabe et al. (2013), Redefining Dionysos, 308
ritual	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 27
rock	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 31
satyrs	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 31
seaford,richard	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 157
secret/secrecy	Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 84
semele	Bernabe et al. (2013), Redefining Dionysos, 88; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 157
shai al-quam	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 5
smiling,of deities	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 113
snake	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 113
sophia,wisdom in bacchae	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 157
sparagmos	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 41, 112, 114
stance in greek tragedy	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 113
sun	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 40
syria	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 5
tambourine	Bernabe et al. (2013), Redefining Dionysos, 88
teiresias	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 89, 91
theater,theatrical	Bernabe et al. (2013), Redefining Dionysos, 307, 308
thebes,theban	Bernabe et al. (2013), Redefining Dionysos, 307, 308
thebes (in boeotia)	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 41
thrace	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 27
thymele θυμέλη	Bernabe et al. (2013), Redefining Dionysos, 308
tiresias	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 113
tragedy,tragic'	Bernabe et al. (2013), Redefining Dionysos, 354
tragedy,tragic	Bernabe et al. (2013), Redefining Dionysos, 307
tyranny,tyrants	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23
vine	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 31, 89, 91, 126, 129, 142, 155, 188
wife (of lycurgus)	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 31
women	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 113
zeus	Bernabe et al. (2013), Redefining Dionysos, 88, 307; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 113
zoroaster	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23