Tiresias: The Ancient Mediterranean Religions Source Database

5614

Euripides, Bacchae, 10
αἰνῶ δὲ Κάδμον, ἄβατον ὃς πέδον τόδε 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

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

19 results
1. Hesiod, Theogony, 792-805, 942, 277 (8th cent. BCE - 7th cent. BCE) 277. Panopea, pink-armed Hipponoe
2. Homer, Odyssey, 17.485-17.487 (8th cent. BCE - 7th cent. BCE)
3. Homeric Hymns, To Demeter, 198-201, 345-356, 197 (8th cent. BCE - 6th cent. BCE) 197. Their father’s house and told their mother all
4. Pindar, Olympian Odes, 2.25-2.26 (6th cent. BCE - 5th cent. BCE)
5. Pindar, Pythian Odes, 11.1 (6th cent. BCE - 5th cent. BCE)
6. Aristophanes, Clouds, 604-606, 603 (5th cent. BCE - 4th cent. BCE) 603. Παρνασσίαν θ' ὃς κατέχων
7. Euripides, Bacchae, 11-12, 120-129, 13, 130-134, 14-19, 2, 20-27, 279, 28, 284, 29, 3, 30-32, 328-329, 33-39, 395-399, 4, 40, 400-402, 41-42, 48-49, 5, 50, 53-54, 541, 553-555, 576, 585-589, 595-599, 6, 600, 606, 623-624, 633, 7-9, 90-93, 1 (5th cent. BCE - 5th cent. BCE) 1. ἥκω Διὸς παῖς τήνδε Θηβαίων χθόνα 1. 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
8. Euripides, Ion, 715-718, 714 (5th cent. BCE - 5th cent. BCE) 714. Ho! ye peaks of Parnassu
9. Euripides, Phoenician Women, 1752-1753, 1751 (5th cent. BCE - 5th cent. BCE) 1751. At least go seek the Bromian god in his untrodden sanctuary among the Maenads’ hills. Antigone
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, 1115 (5th cent. BCE - 5th cent. BCE)
12. Diodorus Siculus, Historical Library, 3.63.3-3.63.4, 4.2.2-4.2.3, 5.52 (1st cent. BCE - 1st cent. BCE) 3.63.3.  This, then, is their account: The most ancient Dionysus was an Indian, and since his country, because of the excellent climate, produced the vine in abundance without cultivation, he was the first to press out the clusters of grapes and to devise the use of wine as a natural product, likewise to give the proper care to the figs and other fruits which grow upon trees, and, speaking generally, to devise whatever pertains to the harvesting and storing of these fruits. The same Dionysus is, furthermore, said to have worn a long beard, the reason for the report being that it is the custom among the Indians to give great care, until their death, to the raising of a beard. 3.63.4.  Now this Dionysus visited with an army all the inhabited world and gave instruction both as to the culture of the vine and the crushing of the clusters in the wine-vats (lenoi), which is the reason why the god was named Lenaeus. Likewise, he allowed all people to share in his other discoveries, and when he passed from among men he received immortal honour at the hands of those who had received his benefactions. 4.2.2.  Semelê was loved by Zeus because of her beauty, but since he had his intercourse with her secretly and without speech she thought that the god despised her; consequently she made the request of him that he come to her embraces in the same manner as in his approaches to Hera. 4.2.3.  Accordingly, Zeus visited her in a way befitting a god, accompanied by thunder and lightning, revealing himself to her as he embraced her; but Semelê, who was pregt and unable to endure the majesty of the divine presence, brought forth the babe untimely and was herself slain by the fire. Thereupon Zeus, taking up the child, handed it over to the care of Hermes, and ordered him to take it to the cave in Nysa, which lay between Phoenicia and the Nile, where he should deliver it to the nymphs that they should rear it and with great solicitude bestow upon it the best of care. 5.52. 1.  The myth which the Naxians have to relate about Dionysus is like this: He was reared, they say, in their country, and for this reason the island has been most dear to him and is called by some Dionysias.,2.  For according to the myth which has been handed down to us, Zeus, on the occasion when Semelê had been slain by his lightning before the time for bearing the child, took the babe and sewed it up within his thigh, and when the appointed time came for its birth, wishing to keep the matter concealed from Hera, he took the babe from his thigh in what is now Naxos and gave it to the Nymphs of the island, Philia, Coronis, and Cleidê, to be reared. The reason Zeus slew Semelê with his lightning before she could give birth to her child was his desire that the babe should be born, not of a mortal woman but of two immortals, and thus should be immortal from its very birth.,3.  And because of the kindness which the inhabitants of Naxos had shown to Dionysus in connection with his rearing they received marks of his gratitude; for the island increased in prosperity and fitted out notable naval forces, and the Naxians were the first to withdraw from the naval forces of Xerxes and to aid in the defeat at sea which the barbarian suffered, and they participated with distinction in the battle of Plataeae. Also the wine of the island possesses an excellence which is peculiarly its own and offers proof of the friendship which the god entertains for the island.
13. Hyginus, Fabulae (Genealogiae), 167 (1st cent. BCE - 1st cent. BCE)
14. Ovid, Metamorphoses, 3.256-3.315 (1st cent. BCE - missingth cent. CE)
15. Apollodorus, Bibliotheca, 3.4.3-3.4.4 (1st cent. CE - 2nd cent. CE) 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 .
16. Achilles Tatius, The Adventures of Leucippe And Cleitophon, 2.37.4 (2nd cent. CE - 2nd cent. CE)
17. Aelius Aristides, Orations, 41.3 (2nd cent. CE - 2nd cent. CE)
18. Pausanias, Description of Greece, 9.12.3-9.12.4, 9.16.7 (2nd cent. CE - 2nd cent. CE) 9.12.3. The Thebans assert that on the part of their citadel, where to-day stands their market-place, was in ancient times the house of Cadmus. They point out the ruins of the bridal-chamber of Harmonia, and of one which they say was Semele's into the latter they allow no man to step even now. Those Greeks who allow that the Muses sang at the wedding of Harmonia, can point to the spot in the market-place where it is said that the goddesses sang. 9.12.4. There is also a story that along with the thunderbolt hurled at the bridalchamber of Semele there fell a log from heaven. They say that Polydorus adorned this log with bronze and called it Dionysus Cadmus. Near is an image of Dionysus; Onasimedes made it of solid bronze. The altar was built by the sons of Praxiteles. 9.16.7. There are also ruins of the house of Lycus, and the tomb of Semele, but Alcmena has no tomb. It is said that on her death she was turned from human form to a stone, but the Theban account does not agree with the Megarian. The Greek legends generally have for the most part different versions. Here too at Thebes are the tombs of the children of Amphion. The boys lie apart; the girls are buried by themselves.
19. Philostratus, Pictures, 1.14 (3rd cent. CE - 3rd cent. CE)

Subjects of this text:

subject	book bibliographic info
adomėnas,mantas	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 363
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
argos,argive	Bernabe et al. (2013), Redefining Dionysos, 90
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
barbarians	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 27
beroë	Bernabe et al. (2013), Redefining Dionysos, 9
bosporan kingdom,olbia	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 363
cadmos,house at thebes	Hawes (2021), Pausanias in the World of Greek Myth, 30, 31
cadmos	Hawes (2021), Pausanias in the World of Greek Myth, 30, 31
chorus χορός,choral	Bernabe et al. (2013), Redefining Dionysos, 90
classical	Bernabe et al. (2013), Redefining Dionysos, 9
cole,susan g.	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 363
cult,cultic acts for specific cults, the corresponding god or place	Bernabe et al. (2013), Redefining Dionysos, 90
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
daimon	Bernabe et al. (2013), Redefining Dionysos, 309
dance,dancing,ecstatic,frenzied,maenadic,orgiastic	Bernabe et al. (2013), Redefining Dionysos, 9
death associated with dionysos and dionysian cult or myth	Bernabe et al. (2013), Redefining Dionysos, 309
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
dionysiac/dionysian,cult	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23
dionysos,dionysos cadmeios	Bernabe et al. (2013), Redefining Dionysos, 90
dionysos,dionysos cadmos	Bernabe et al. (2013), Redefining Dionysos, 90
dionysos,dionysos liberator	Bernabe et al. (2013), Redefining Dionysos, 90
dionysos,dionysos xenos	Bernabe et al. (2013), Redefining Dionysos, 309
dionysos,epiphany	Bernabe et al. (2013), Redefining Dionysos, 309
dionysos,realm	Bernabe et al. (2013), Redefining Dionysos, 309
dionysos/dionysus	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23, 27
dionysos	Bernabe et al. (2013), Redefining Dionysos, 9, 90, 309; Hawes (2021), Pausanias in the World of Greek Myth, 30, 31
dionysos (bacchus,god)	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 363
dithyramb	Bernabe et al. (2013), Redefining Dionysos, 90
earth,earthly	Bernabe et al. (2013), Redefining Dionysos, 309
ecstasy ἔκστασις,ecstatic	Bernabe et al. (2013), Redefining Dionysos, 9
edmonds iii,radcliffe g.	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 363
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	Bernabe et al. (2013), Redefining Dionysos, 90
experience of travel	Hawes (2021), Pausanias in the World of Greek Myth, 30, 31
festivals,lenaia	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 363
fire	Bernabe et al. (2013), Redefining Dionysos, 9, 90
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
gods and goddesses,chthonian	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 363
gods and goddesses,olympian/chthonian binary concepts	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 363
gods and goddesses,olympian	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 363
graf,fritz	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 363
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
hades (god)	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 363
hades place	Bernabe et al. (2013), Redefining Dionysos, 90
harmonia	Hawes (2021), Pausanias in the World of Greek Myth, 30, 31
hellenistic,age/era/period	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23
hellenistic	Bernabe et al. (2013), Redefining Dionysos, 9
hera	Bernabe et al. (2013), Redefining Dionysos, 9
heracles	Bernabe et al. (2013), Redefining Dionysos, 90
heraklitos	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 363
hero	Bernabe et al. (2013), Redefining Dionysos, 90
heroine	Bernabe et al. (2013), Redefining Dionysos, 90
identity,identity and morality	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 27
intercultural	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 27
johnston,sarah iles	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 363
kadmos,kadmeian	Bernabe et al. (2013), Redefining Dionysos, 90
kithairon	Bernabe et al. (2013), Redefining Dionysos, 9, 90
lightning	Bernabe et al. (2013), Redefining Dionysos, 9, 90
lydia,lydian	Bernabe et al. (2013), Redefining Dionysos, 309
lydia,xanthus of	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23
maenads,maenadic,maenadism	Bernabe et al. (2013), Redefining Dionysos, 9
mania μανία,maniacal	Bernabe et al. (2013), Redefining Dionysos, 309
metamorphosis	Bernabe et al. (2013), Redefining Dionysos, 309
mother (of the gods)	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23, 27
mycenaean	Bernabe et al. (2013), Redefining Dionysos, 9
mythographic knowledge	Hawes (2021), Pausanias in the World of Greek Myth, 30, 31
orgiastic	Bernabe et al. (2013), Redefining Dionysos, 90
orphic tradition,bacchic gold tablets	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 363
orphic tradition	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 363
persia,persian	Bernabe et al. (2013), Redefining Dionysos, 309
persian,magus	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23
phrygia,phrygian	Bernabe et al. (2013), Redefining Dionysos, 309
phrygian,goddess	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 27
politics,readership	Hawes (2021), Pausanias in the World of Greek Myth, 30, 31
punishment	Bernabe et al. (2013), Redefining Dionysos, 309
religion/theology,olympian/chthonian binary concepts	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 363
replicas,replication	Hawes (2021), Pausanias in the World of Greek Myth, 30, 31
rite,ritual	Bernabe et al. (2013), Redefining Dionysos, 90
ritual	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 27
rome,roman	Bernabe et al. (2013), Redefining Dionysos, 9
sanctuary	Bernabe et al. (2013), Redefining Dionysos, 90
seaford,richard	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 363; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 157, 167
semele,death	Bernabe et al. (2013), Redefining Dionysos, 9
semele	Bernabe et al. (2013), Redefining Dionysos, 9, 90; Hawes (2021), Pausanias in the World of Greek Myth, 30, 31; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 157, 167
sophia,wisdom in bacchae	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 157
story worlds	Hawes (2021), Pausanias in the World of Greek Myth, 31
thebes,theban	Bernabe et al. (2013), Redefining Dionysos, 9, 90, 309
thebes	Hawes (2021), Pausanias in the World of Greek Myth, 30, 31
thiasos θίασος	Bernabe et al. (2013), Redefining Dionysos, 9
thrace	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 27
titans (gods)	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 363
tragedy	Hawes (2021), Pausanias in the World of Greek Myth, 31
tyranny,tyrants	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23
versnel,hendrik s.	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 363
vine wood	Bernabe et al. (2013), Redefining Dionysos, 309
wildberg,c.	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 363
wine	Bernabe et al. (2013), Redefining Dionysos, 309
woman'	Bernabe et al. (2013), Redefining Dionysos, 9
zeus	Bernabe et al. (2013), Redefining Dionysos, 9, 90, 309
zeus as father of dionysus	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 167
zeus lightning bolt of	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 167
zoroaster	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23