Tiresias: The Ancient Mediterranean Religions Source Database

5614

Euripides, Bacchae, 124-125
βυρσότονον κύκλωμα τόδε O secret chamber of the Kouretes and you holy Cretan caves, parents to Zeus, where the Korybantes with triple helmet invented for me in their caves this circle
μοι Κορύβαντες ηὗρον· covered with stretched hide; and in their excited revelry they mingled it with the sweet-voiced breath of Phrygian pipes and handed it over to mother Rhea, resounding with the sweet songs of the Bacchae;

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1. Hesiod, Works And Days, 563 (8th cent. BCE - 7th cent. BCE) 563. γῆ πάντων μήτηρ καρπὸν σύμμικτον ἐνείκῃ. 563. And slumber in a bedroom far within
2. Hesiod, Theogony, 117 (8th cent. BCE - 7th cent. BCE) 117. Γαῖʼ εὐρύστερνος, πάντων ἕδος ἀσφαλὲς αἰεὶ 117. of the immortal gods, and those created
3. Homeric Hymns, To Demeter, 47, 211 (8th cent. BCE - 6th cent. BCE) 211. Around her slender feet her dark-blue dre
4. Aeschylus, Persians, 57, 56 (6th cent. BCE - 5th cent. BCE) 56. τὸ μαχαιροφόρον τʼ ἔθνος ἐκ πάσης
5. Aeschylus, Seven Against Thebes, 179 (6th cent. BCE - 5th cent. BCE) 179. φιλοθύτων δέ τοι πόλεος ὀργίων
6. Aristophanes, Birds, 873-875, 872 (5th cent. BCE - 4th cent. BCE)
7. Aristophanes, Clouds, 603-606, 313 (5th cent. BCE - 4th cent. BCE) 313. καὶ μοῦσα βαρύβρομος αὐλῶν.
8. Aristophanes, Frogs, 356 (5th cent. BCE - 4th cent. BCE) 356. ἢ γενναίων ὄργια Μουσῶν μήτ' εἶδεν μήτ' ἐχόρευσεν 356. >
9. Aristophanes, The Women Celebrating The Thesmophoria, 985-1000 (5th cent. BCE - 4th cent. BCE) 1000. εὐπέταλος ἕλικι θάλλει.
10. Euripides, Bacchae, 10, 100, 1000-1009, 101, 1010-1019, 102, 1020-1029, 103, 1030-1039, 104, 1040-1049, 105, 1050-1059, 106, 1060-1069, 107, 1070-1079, 108, 1080-1089, 109, 1090-1099, 110, 1100-1109, 111, 1110-1119, 112, 1120-1129, 113, 1130-1139, 114, 1140-1149, 115, 1150-1152, 116-119, 12, 120-123, 125, 1250, 126-129, 13, 130-139, 14, 140-149, 15, 150-159, 16, 160-169, 17-19, 2, 20-21, 218-219, 22, 222-225, 23-29, 3, 30-31, 314-318, 32, 328-329, 33-37, 375, 38-39, 395-399, 4, 40, 400-402, 41, 412, 42-44, 443-449, 45, 450, 46-48, 487, 49, 5, 50-53, 536, 54, 546, 55-57, 576-579, 58, 580-589, 59, 590-599, 6, 60, 600-609, 61, 610-619, 62, 620-629, 63, 630-639, 64, 640-649, 65, 650-656, 66, 667, 67, 677-679, 68, 680-689, 69, 690-699, 7, 70, 700-709, 71, 710-719, 72, 720-729, 73, 730-739, 74, 740-749, 75, 750-759, 76, 760-769, 77, 770-774, 78-79, 790, 8, 80-87, 876, 88-89, 9, 90-91, 918-919, 92, 920-929, 93, 930-939, 94, 940-949, 95, 950-959, 96, 960-969, 97, 970-979, 98, 980-989, 99, 990-999, 1 (5th cent. BCE - 5th cent. BCE) 1. ἥκω Διὸς παῖς τήνδε Θηβαίων χθόνα 1. DIONYSUS: Lo! I am come to this land of Thebes, Dionysus' the son of Zeus, of whom on a day Semele, the daughter of Cadmus, was delivered by a flash of lightning. I have put off the god and taken human shape, and so present myself at Dirce's springs and the waters of Ismenus. Yonder I see my mother's monument where the bolt slew her nigh her house, and there are the ruins of her home smouldering with the heavenly flame that blazeth still-Hera's deathless outrage on my mother. To Cadmus all praise I offer, because he keeps this spot hallowed, his daughter's precinct, which my own hands have shaded round about with the vine's clustering foliage. Lydia's glebes, where gold abounds, and Phrygia have I left behind; o'er Persia's sun-baked plains, by Bactria's walled towns and Media's wintry clime have I advanced through Arabia, land of promise; and Asia's length and breadth, outstretched along the brackish sea, with many a fair walled town, peopled with mingled race of Hellenes and barbarians; and this is the first city in Hellas I have reached. There too have I ordained dances and established my rites, that I might manifest my godhead to men; 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
11. Euripides, Helen, 1302-1368, 1301 (5th cent. BCE - 5th cent. BCE) 1301. ̓Ορεία ποτὲ δρομάδι κώ- 1301. CHORUS (SINGING, STROPHE 1) Through wooded glen, o'er torrent's flood, and ocean's booming waves rushed the mountain-goddess, Mother of the Gods, in frantic haste, once long ago, yearning for her daughter lost, whose name men dare not utter; loudly rattled the Bacchic castanets in shrill accord, what time those maidens, swift as whirlwinds, sped forth with the goddess on her chariot yoked to wild creatures, in quest of her that was ravished from the circling choir of virgins; here was Artemis with her bow, and there the grim-eyed goddess, sheathed in mail, and spear in hand. But Zeus looked down from his throne in heaven, and turned the issue otherwhither.
12. Euripides, Hippolytus, 142-144, 25, 141 (5th cent. BCE - 5th cent. BCE) 141. †σύ γὰρ† ἔνθεος, ὦ κούρα 141. Maiden, thou must be possessed, by Pan made frantic or by Hecate, or by the Corybantes dread, and Cybele the mountain mother.
13. Euripides, Ion, 715-718, 714 (5th cent. BCE - 5th cent. BCE) 714. ἰὼ δειράδες Παρνασοῦ πέτρας 714. Ho! ye peaks of Parnassu
14. Euripides, Orestes, 1453 (5th cent. BCE - 5th cent. BCE) 1453. ̓Ιδαία μᾶτερ 1453. Mother of Ida, great, great mother!
15. Euripides, Phoenician Women, 683-687, 182 (5th cent. BCE - 5th cent. BCE) 182. ἰώ 182. O Nemesis, and roaring thunder-peals of Zeus and blazing lightning-bolts, oh! put to sleep his presumptuous boasting!
16. Euripides, Rhesus, 973, 972 (5th cent. BCE - 5th cent. BCE) 972. Βάκχου προφήτης ὥστε Παγγαίου πέτραν 972. As under far Pangaion Orpheus lies
17. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) 700b. ἑαυτῆς ἄττα καὶ σχήματα, καί τι ἦν εἶδος ᾠδῆς εὐχαὶ πρὸς θεούς, ὄνομα δὲ ὕμνοι ἐπεκαλοῦντο· καὶ τούτῳ δὴ τὸ ἐναντίον ἦν ᾠδῆς ἕτερον εἶδος—θρήνους δέ τις ἂν αὐτοὺς μάλιστα ἐκάλεσεν—καὶ παίωνες ἕτερον, καὶ ἄλλο, Διονύσου γένεσις οἶμαι, διθύραμβος λεγόμενος. νόμους τε αὐτὸ τοῦτο τοὔνομα ἐκάλουν, ᾠδὴν ὥς τινα ἑτέραν· ἐπέλεγον δὲ κιθαρῳδικούς. τούτων δὴ διατεταγμένων καὶ ἄλλων τινῶν, οὐκ ἐξῆν ἄλλο 700b. one class of song was that of prayers to the gods, which bore the name of hymns ; contrasted with this was another class, best called dirges ; paeans formed another; and yet another was the dithyramb, named, I fancy, after Dionysus. Nomes also were so called as being a distinct class of song; and these were further described as citharoedic nomes. So these and other kinds being classified and fixed, it was forbidden to set one kind of words to a different class of tune.
18. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) 69c. κάθαρσίς τις τῶν τοιούτων πάντων καὶ ἡ σωφροσύνη καὶ ἡ δικαιοσύνη καὶ ἀνδρεία, καὶ αὐτὴ ἡ φρόνησις μὴ καθαρμός τις ᾖ. καὶ κινδυνεύουσι καὶ οἱ τὰς τελετὰς ἡμῖν οὗτοι καταστήσαντες οὐ φαῦλοί τινες εἶναι, ἀλλὰ τῷ ὄντι πάλαι αἰνίττεσθαι ὅτι ὃς ἂν ἀμύητος καὶ ἀτέλεστος εἰς Ἅιδου ἀφίκηται ἐν βορβόρῳ κείσεται, ὁ δὲ κεκαθαρμένος τε καὶ τετελεσμένος ἐκεῖσε ἀφικόμενος μετὰ θεῶν οἰκήσει. εἰσὶν γὰρ δή, ὥς φασιν οἱ περὶ τὰς τελετάς, ναρθηκοφόροι 69c. from all these things, and self-restraint and justice and courage and wisdom itself are a kind of purification. And I fancy that those men who established the mysteries were not unenlightened, but in reality had a hidden meaning when they said long ago that whoever goes uninitiated and unsanctified to the other world will lie in the mire, but he who arrives there initiated and purified will dwell with the gods. For as they say in the mysteries, the thyrsus-bearers are many, but the mystics few ;
19. Sophocles, Antigone, 1116-1154, 1115 (5th cent. BCE - 5th cent. BCE) 1115. God of many names, glory of the Cadmeian bride and offspring of loud-thundering Zeus, you who watch over far-famed Italy and reign
20. Sophocles, Philoctetes, 395, 394 (5th cent. BCE - 5th cent. BCE) 394. Goddess of the hills, Earth all-nourishing, mother of Zeus himself, you through whose realm the great Pactolu
21. Aristotle, Poetics, None (4th cent. BCE - 4th cent. BCE)
22. Apollonius of Rhodes, Argonautica, 1.1125-1.1151 (3rd cent. BCE - 3rd cent. BCE) 1.1125. μητέρα Δινδυμίην πολυπότνιαν ἀγκαλέοντες, < 1.1126. ἐνναέτιν Φρυγίης, Τιτίην θʼ ἅμα Κύλληνόν τε, < 1.1127. οἳ μοῦνοι πολέων μοιρηγέται ἠδὲ πάρεδροι < 1.1128. μητέρος Ἰδαίης κεκλήαται, ὅσσοι ἔασιν < 1.1129. δάκτυλοι Ἰδαῖοι Κρηταιέες, οὕς ποτε νύμφη < 1.1130. Ἀγχιάλη Δικταῖον ἀνὰ σπέος ἀμφοτέρῃσιν < 1.1131. δραξαμένη γαίης Οἰαξίδος ἐβλάστησεν. < 1.1132. πολλὰ δὲ τήνγε λιτῇσιν ἀποστρέψαι ἐριώλας < 1.1133. Λἰσονίδης γουνάζετʼ ἐπιλλείβων ἱεροῖσιν < 1.1134. αἰθομένοις· ἄμυδις δὲ νέοι Ὀρφῆος ἀνωγῇ < 1.1135. σκαίροντες βηταρμὸν ἐνόπλιον ὠρχήσαντο, < 1.1136. καὶ σάκεα ξιφέεσσιν ἐπέκτυπον, ὥς κεν ἰωὴ < 1.1137. δύσφημος πλάζοιτο διʼ ἠέρος, ἣν ἔτι λαοὶ < 1.1138. κηδείῃ βασιλῆος ἀνέστενον. ἔνθεν ἐσαιεὶ < 1.1139. ῥόμβῳ καὶ τυπάνῳ Ῥείην Φρύγες ἱλάσκονται. < 1.1140. ἡ δέ που εὐαγέεσσιν ἐπὶ φρένα θῆκε θυηλαῖς < 1.1141. ἀνταίη δαίμων· τὰ δʼ ἐοικότα σήματʼ ἔγεντο. < 1.1142. δένδρεα μὲν καρπὸν χέον ἄσπετον, ἀμφὶ δὲ ποσσὶν < 1.1143. αὐτομάτη φύε γαῖα τερείνης ἄνθεα ποίης. < 1.1144. θῆρες δʼ εἰλυούς τε κατὰ ξυλόχους τε λιπόντες < 1.1145. οὐρῇσιν σαίνοντες ἐπήλυθον. ἡ δὲ καὶ ἄλλο < 1.1146. θῆκε τέρας· ἐπεὶ οὔτι παροίτερον ὕδατι νᾶεν < 1.1147. Δίνδυμον· ἀλλά σφιν τότʼ ἀνέβραχε διψάδος αὔτως < 1.1148. ἐκ κορυφῆς ἄλληκτον· Ἰησονίην δʼ ἐνέπουσιν < 1.1149. κεῖνο ποτὸν κρήνην περιναιέται ἄνδρες ὀπίσσω. < 1.1150. καὶ τότε μὲν δαῖτʼ ἀμφὶ θεᾶς θέσαν οὔρεσιν Ἄρκτων, < 1.1151. μέλποντες Ῥείην πολυπότνιαν· αὐτὰρ ἐς ἠὼ <
23. Catullus, Poems, 64.251-64.252, 64.254-64.264 (1st cent. BCE - 1st cent. BCE) 64.251. But from the further side came flitting bright-faced Iacchu 64.252. Girded by Satyr-crew and Nysa-reared Sileni 64.254. Who flocking eager to fray did rave with infuriate spirit 64.255. Evoe" frenzying loud, with heads at "Evoe" rolling. 64.256. Brandisht some of the maids their thyrsi sheathed of spear-point 64.257. Some snatcht limbs and joints of sturlings rended to pieces 64.258. These girt necks and waists with writhing bodies of vipers 64.259. Those with the gear enwombed in crates dark orgies ordained— 64.260. Orgies that ears profane must vainly lust for o'er hearing— 64.261. Others with palms on high smote hurried strokes on the cymbal 64.262. Or from the polisht brass woke thin-toned tinkling music 64.263. While from the many there boomed and blared hoarse blast of the horn-trump 64.264. And with its horrid skirl loud shrilled the barbarous bag-pipe
24. Diodorus Siculus, Historical Library, 3.58-3.59, 4.5.1, 5.49 (1st cent. BCE - 1st cent. BCE) 3.58.  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,, 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;, 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., 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. 3.58. 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.  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., 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;, 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., 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., 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., 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., 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. 3.59. 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. 4.5.1.  Many epithets, so we are informed, have been given him by men, who have found the occasions from which they arose in the practices and customs which have become associated with him. So, for instance, he has been called Baccheius from Bacchic bands of women who accompanied him, Lenaeus from the custom of treading the clusters of grapes in a wine-tub (lenos), and Bromius from the thunder (bromos) which attended his birth; likewise for a similar reason he has been called Pyrigenes ("Born-of‑Fire"). 5.49.  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., 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., 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., 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., 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. <, 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. 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.
25. Lucretius Carus, On The Nature of Things, 2.618-2.620 (1st cent. BCE - 1st cent. BCE) 2.618. tympana tenta tot palmis et cymbala circum 2.619. concava, raucisonoque mitur cornua cantu 2.620. et Phrygio stimulat numero cava tibia mentis
26. Ovid, Fasti, 4.189, 4.207, 5.441 (1st cent. BCE - 1st cent. CE) 4.189. quaerere multa libet, sed me sonus aeris acuti 4.207. ardua iamdudum resonat tinnitibus Ide 5.441. rursus aquam tangit Temesacaque concrepat aera 4.189. I’d like to ask many things, but I’m made fearful 4.207. Now steep Ida echoed to a jingling music 5.441. He says this nine times without looking back: the shade
27. Strabo, Geography, 10.3.12-10.3.14, 10.3.19-10.3.20 (1st cent. BCE - 1st cent. BCE) 10.3.12. But as for the Berecyntes, a tribe of Phrygians, and the Phrygians in general, and those of the Trojans who live round Ida, they too hold Rhea in honor and worship her with orgies, calling her Mother of the Gods and Agdistis and Phrygia the Great Goddess, and also, from the places where she is worshipped, Idaea and Dindymene and Sipylene and Pessinuntis and Cybele and Cybebe. The Greeks use the same name Curetes for the ministers of the goddess, not taking the name, however, from the same mythical story, but regarding them as a different set of Curetes, helpers as it were, analogous to the Satyri; and the same they also call Corybantes. 10.3.13. The poets bear witness to such views as I have suggested. For instance, when Pindar, in the dithyramb which begins with these words,In earlier times there marched the lay of the dithyrambs long drawn out, mentions the hymns sung in honor of Dionysus, both the ancient and the later ones, and then, passing on from these, says,To perform the prelude in thy honor, great Mother, the whirling of cymbals is at hand, and among them, also, the clanging of castanets, and the torch that blazeth beneath the tawny pine-trees, he bears witness to the common relationship between the rites exhibited in the worship of Dionysus among the Greeks and those in the worship of the Mother of the Gods among the Phrygians, for he makes these rites closely akin to one another. And Euripides does likewise, in his Bacchae, citing the Lydian usages at the same time with those of Phrygia, because of their similarity: But ye who left Mt. Tmolus, fortress of Lydia, revel-band of mine, women whom I brought from the land of barbarians as my assistants and travelling companions, uplift the tambourines native to Phrygian cities, inventions of mine and mother Rhea. And again,happy he who, blest man, initiated in the mystic rites, is pure in his life, . . . who, preserving the righteous orgies of the great mother Cybele, and brandishing the thyrsus on high, and wreathed with ivy, doth worship Dionysus. Come, ye Bacchae, come, ye Bacchae, bringing down Bromius, god the child of god, out of the Phrygian mountains into the broad highways of Greece. And again, in the following verses he connects the Cretan usages also with the Phrygian: O thou hiding-bower of the Curetes, and sacred haunts of Crete that gave birth to Zeus, where for me the triple-crested Corybantes in their caverns invented this hide-stretched circlet, and blent its Bacchic revelry with the high-pitched, sweet-sounding breath of Phrygian flutes, and in Rhea's hands placed its resounding noise, to accompany the shouts of the Bacchae, and from Mother Rhea frenzied Satyrs obtained it and joined it to the choral dances of the Trieterides, in whom Dionysus takes delight. And in the Palamedes the Chorus says, Thysa, daughter of Dionysus, who on Ida rejoices with his dear mother in the Iacchic revels of tambourines. 10.3.14. And when they bring Seilenus and Marsyas and Olympus into one and the same connection, and make them the historical inventors of flutes, they again, a second time, connect the Dionysiac and the Phrygian rites; and they often in a confused manner drum on Ida and Olympus as the same mountain. Now there are four peaks of Ida called Olympus, near Antandria; and there is also the Mysian Olympus, which indeed borders on Ida, but is not the same. At any rate, Sophocles, in his Polyxena, representing Menelaus as in haste to set sail from Troy, but Agamemnon as wishing to remain behind for a short time for the sake of propitiating Athena, introduces Menelaus as saying,But do thou, here remaining, somewhere in the Idaean land collect flocks of Olympus and offer them in sacrifice. 10.3.19. Further, one might also find, in addition to these facts concerning these genii and their various names, that they were called, not only ministers of gods, but also gods themselves. For instance, Hesiod says that five daughters were born to Hecaterus and the daughter of Phoroneus,from whom sprang the mountain-ranging nymphs, goddesses, and the breed of Satyrs, creatures worthless and unfit for work, and also the Curetes, sportive gods, dancers. And the author of Phoronis speaks of the Curetes as flute-players and Phrygians; and others as earth-born and wearing brazen shields. Some call the Corybantes, and not the Curetes, Phrygians, but the Curetes Cretes, and say that the Cretes were the first people to don brazen armour in Euboea, and that on this account they were also called Chalcidians; still others say that the Corybantes, who came from Bactriana (some say from among the Colchians), were given as armed ministers to Rhea by the Titans. But in the Cretan accounts the Curetes are called rearers of Zeus, and protectors of Zeus, having been summoned from Phrygia to Crete by Rhea. Some say that, of the nine Telchines who lived in Rhodes, those who accompanied Rhea to Crete and reared Zeus in his youth were named Curetes; and that Cyrbas, a comrade of these, who was the founder of Hierapytna, afforded a pretext to the Prasians for saying among the Rhodians that the Corybantes were certain genii, sons of Athena and Helius. Further, some call the Corybantes sons of Cronus, but others say that the Corybantes were sons of Zeus and Calliope and were identical with the Cabeiri, and that these went off to Samothrace, which in earlier times was called Melite, and that their rites were mystical. 10.3.20. But though the Scepsian, who compiled these myths, does not accept the last statement, on the ground that no mystic story of the Cabeiri is told in Samothrace, still he cites also the opinion of Stesimbrotus the Thasian that the sacred rites in Samothrace were performed in honor of the Cabeiri: and the Scepsian says that they were called Cabeiri after the mountain Cabeirus in Berecyntia. Some, however, believe that the Curetes were the same as the Corybantes and were ministers of Hecate. But the Scepsian again states, in opposition to the words of Euripides, that the rites of Rhea were not sanctioned or in vogue in Crete, but only in Phrygia and the Troad, and that those who say otherwise are dealing in myths rather than in history, though perhaps the identity of the place-names contributed to their making this mistake. For instance, Ida is not only a Trojan, but also a Cretan, mountain; and Dicte is a place in Scepsia and also a mountain in Crete; and Pytna, after which the city Hierapytna was named, is a peak of Ida. And there is a Hippocorona in the territory of Adramyttium and a Hippocoronium in Crete. And Samonium is the eastern promontory of the island and a plain in the territory of Neandria and in that of the Alexandreians.
28. Vergil, Aeneis, 9.617-9.618 (1st cent. BCE - 1st cent. BCE) 9.617. O vere Phrygiae, neque enim Phryges, ite per alta 9.618. Dindyma ubi adsuetis biforem dat tibia cantum! 9.617. hall blot your names from honor's storied scroll: 9.618. not while the altars of Aeneas' line
29. Apollodorus, Bibliotheca, 3.5.1, 3.12.1, 3.12.3 (1st cent. CE - 2nd cent. CE) 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. 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. 3.5.1. 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. 3.5.1. 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 Pangaion and bound him, and there by the will of Dionysus he died, destroyed by horses. 3.12.1. Electra, daughter of Atlas, had two sons, Iasion and Dardanus, by Zeus. Now Iasion loved Demeter, and in an attempt to defile the goddess he was killed by a thunderbolt. Grieved at his brother's death, Dardanus left Samothrace and came to the opposite mainland. That country was ruled by a king, Teucer, son of the river Scamander and of a nymph Idaea, and the inhabitants of the country were called Teucrians after Teucer. Being welcomed by the king, and having received a share of the land and the king's daughter Batia, he built a city Dardanus, and when Teucer died he called the whole country Dardania. 3.12.3. But Ilus went to Phrygia, and finding games held there by the king, he was victorious in wrestling. As a prize he received fifty youths and as many maidens, and the king, in obedience to an oracle, gave him also a dappled cow and bade him found a city wherever the animal should lie down; so he followed the cow. And when she was come to what was called the hill of the Phrygian Ate, she lay down; there Ilus built a city and called it Ilium . And having prayed to Zeus that a sign might be shown to him, he beheld by day the Palladium, fallen from heaven, lying before his tent. It was three cubits in height, its feet joined together; in its right hand it held a spear aloft, and in the other hand a distaff and spindle. The story told about the Palladium is as follows: They say that when Athena was born she was brought up by Triton, who had a daughter Pallas; and that both girls practised the arts of war, but that once on a time they fell out; and when Pallas was about to strike a blow, Zeus in fear interposed the aegis, and Pallas, being startled, looked up, and so fell wounded by Athena. And being exceedingly grieved for her, Athena made a wooden image in her likeness, and wrapped the aegis, which she had feared, about the breast of it, and set it up beside Zeus and honored it. But afterwards Electra, at the time of her violation, took refuge at the image, and Zeus threw the Palladium along with Ate into the Ilian country; and Ilus built a temple for it, and honored it. Such is the legend of the Palladium. And Ilus married Eurydice, daughter of Adrastus, and begat Laomedon, who married Strymo, daughter of Scamander; but according to some his wife was Placia, daughter of Otreus, and according to others she was Leucippe; and he begat five sons, Tithonus, Lampus, Clytius, Hicetaon, Podarces, and three daughters, Hesione, Cilla, and Astyoche; and by a nymph Calybe he had a son Bucolion. 3.12.3. But Ilus went to Phrygia, and finding games held there by the king, he was victorious in wrestling. As a prize he received fifty youths and as many maidens, and the king, in obedience to an oracle, gave him also a dappled cow and bade him found a city wherever the animal should lie down; so he followed the cow. And when she was come to what was called the hill of the Phrygian Ate, she lay down; there Ilus built a city and called it Ilium. And having prayed to Zeus that a sign might be shown to him, he beheld by day the Palladium, fallen from heaven, lying before his tent. It was three cubits in height, its feet joined together; in its right hand it held a spear aloft, and in the other hand a distaff and spindle. The story told about the Palladium is as follows: They say that when Athena was born she was brought up by Triton, who had a daughter Pallas; and that both girls practised the arts of war, but that once on a time they fell out; and when Pallas was about to strike a blow, Zeus in fear interposed the aegis, and Pallas, being startled, looked up, and so fell wounded by Athena. And being exceedingly grieved for her, Athena made a xoanon in her likeness, and wrapped the aegis, which she had feared, about the breast of it, and set it up beside Zeus and honored it. But afterwards Electra, at the time of her violation, took refuge at the image, and Zeus threw the Palladium along with Ate into the Ilian country; and Ilus built a temple for it, and honored it. Such is the legend of the Palladium. And Ilus married Eurydice, daughter of Adrastus, and begat Laomedon, who married Strymo, daughter of Scamander; but according to some his wife was Placia, daughter of Otreus, and according to others she was Leucippe; and he begat five sons, Tithonus, Lampus, Clytius, Hicetaon, Podarces, and three daughters, Hesione, Cilla, and Astyoche; and by a nymph Calybe he had a son Bucolion.
30. Plutarch, Julius Caesar, 9.3 (1st cent. CE - 2nd cent. CE) 9.3. ἔστι δὲ Ῥωμαίοις θεὸς ἣν Ἀγαθὴν ὀνομάζουσιν, ὥσπερ Ἕλληνες Γυναικείαν. καὶ Φρύγες μὲν οἰκειούμενοι Μίδα μητέρα τοῦ βασιλέως γενέσθαι φασί, Ῥωμαῖοι δὲ νύμφην δρυάδα Φαύνῳ συνοικήσασαν, Ἕλληνες δὲ τῶν Διονύσου μητέρων τὴν ἄρρητον. ὅθεν ἀμπελίνοις τε τὰς σκηνὰς κλήμασιν ἑορτάζουσαι κατερέφουσι, καὶ δράκων ἱερὸς παρακαθίδρυται τῇ θεῷ κατὰ τὸν μῦθον. ἄνδρα δὲ προσελθεῖν οὐ θέμις οὐδʼ ἐπὶ τῆς οἰκίας γενέσθαι τῶν ἱερῶν ὀργιαζομένων αὐταὶ δὲ καθʼ ἑαυτὰς αἱ γυναῖκες πολλὰ τοῖς Ὀρφικοῖς ὁμολογοῦντα δρᾶν λέγονται περὶ τὴν ἱερουργίαν. 9.3.  This man was in love with Pompeia the wife of Caesar, and she was not unwilling. But close watch was kept upon the women's apartments, and Aurelia, Caesar's mother, a woman of discretion, would never let the young wife out of her sight, and made it difficult and dangerous for the lovers to have an interview.
31. Statius, Achilleis, 1.821-1.840 (1st cent. CE - 1st cent. CE)
32. Clement of Alexandria, Exhortation To The Greeks, 2.12 (2nd cent. CE - 3rd cent. CE) 2.12. And the formula of the Eleusinian mysteries is as follows: "I fasted; I drank the draught; I took from the chest; having done my task, I placed in the basket, and from the basket into the chest." Beautiful sights indeed, and fit for a goddess! Yes, such rites are meet for night and torch fires, and for the "great-hearted" — I should rather say empty-headed — people of the Erechtheidae, with the rest of the Greeks as well, "whom after death there await such things as they little expect." Against whom does Heracleitus of Ephesus utter this prophecy? Against "night-roamers, magicians, Bacchants, Lenaean revellers and devotees of the mysteries." These are the people whom he threatens with the penalties that follow death; for these he prophesies the fire. "For in unholy fashion are they initiated into mysteries customary among men.
33. Pollux, Onomasticon, 4.53, 4.55 (2nd cent. CE - 3rd cent. CE)
34. Epigraphy, Ig Ii2, 3092 3092. A Front Left Mnesistratos son of Misgon (and) Diopeithes son of Diodoros were sponsors (echorēgon), Dikaiogenes was director (edidasken). A Front Right Mnesimachos son of Mnesistratos (and) Theotimos son of Diotimos were sponsors (echorēgon), Ariphron was director (edidasken), Polychares son of Komon was director (edidasken). B Right Side Theotimos son of Diotimos, Mnesi- . . . [were sponsors (echorēgon)], Thersandros [was director (edidasken)]. text from Attic Inscriptions Online, IG II2 3092 - Choregic dedication (Acharnai)

Subjects of this text:

subject	book bibliographic info
acharnae, deme of attica	Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 27
aeolian	Bernabe et al., Redefining Dionysos (2013) 146
agave	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 112
anti-hero, dionysus	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 112
antigone	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 111, 112
aphrodite	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 61
apollo, dionysus, association with	Pucci, Euripides' Revolution Under Cover: An Essay (2016) 157
apollo, sacking of delphi predicted in bacchae	Pucci, Euripides' Revolution Under Cover: An Essay (2016) 157
apollo, teiresias in bacchae as prophet of	Pucci, Euripides' Revolution Under Cover: An Essay (2016) 157
apollo	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 111
aristophanes, birds	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 61
artemis	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 61
asia, asian	Bernabe et al., Redefining Dionysos (2013) 162
athens and athenians, and drama	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 61, 81
athens and athenians, and religious authority	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 61
athens and athenians, cults and cult places of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 61
athens and athenians, in peloponnesian war era	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 61
attis, in rome	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 295
attis	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 295
aulos	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
bacchants, bacchae, bacchai	Bernabe et al., Redefining Dionysos (2013) 162
bacchic rites, in statius achilleid	Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 215
bacchic rites, sexuality and maenadism	Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 215
bacchus, bacchius	Bernabe et al., Redefining Dionysos (2013) 146
bacchus, βάκχος	Bernabe et al., Redefining Dionysos (2013) 146
bona dea	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
bull	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 112
burkert, walter	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 61
caedes (murder) and stuprum in livys bacchanalian narrative	Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 124
castration	Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 235
cattle	Bernabe et al., Redefining Dionysos (2013) 162
cerri, giovanni	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 61
characters, tragic/mythical, meleager	Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 27
characters, tragic/mythical, semelo	Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 27
chora	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 109, 110, 111, 112
choregos	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 110
choreia	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 109, 111
chorogos/chorogia, synchorogia	Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 27
chorogos/chorogia	Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 27
choros	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 111
chorus, in drama	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 112
chorus (male, female), of a. edonoi	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 15
chorus (male, female), of e. bacchae	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 18
chorus leader	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 110
chorus χορός, choral	Bernabe et al., Redefining Dionysos (2013) 146, 162
chronotope	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 109, 112
cithaeron	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 109; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 112
context/environment/milieu	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 18
corybantes/curetes	Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 215
cosi, dario	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 61
cotys	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 15
countryside	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 110
crete, cretan, triad	Bernabe et al., Redefining Dionysos (2013) 146
crete, cretan	Bernabe et al., Redefining Dionysos (2013) 146
croesus, cybele, cult of	Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 27
cult, cultic acts for specific cults, the corresponding god or place	Bernabe et al., Redefining Dionysos (2013) 162
cult/ritual/worship	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 15, 18
cumae, cuman	Bernabe et al., Redefining Dionysos (2013) 146
cybele	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 15
cymbal	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 295
dance, dancing, ecstatic, frenzied, maenadic, orgiastic	Bernabe et al., Redefining Dionysos (2013) 162
death	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 111, 112
death associated with dionysos and dionysian cult or myth	Bernabe et al., Redefining Dionysos (2013) 146
delphi	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 110; Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 18
demeter, and kore (persephone)	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 56
demeter	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 56, 61
diana/artemis	Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 215
dindymene	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 56, 81
diogenes of athens	Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 27
diogenes of sinope	Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 27
dionysia, great and rural (festivals)	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 112
dionysia festivals, rural d.	Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 27
dionysos, and kybele	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 295
dionysos, dionysos bacchios	Bernabe et al., Redefining Dionysos (2013) 146
dionysos, dionysos lysios	Bernabe et al., Redefining Dionysos (2013) 146
dionysos, dionysos omophagos	Bernabe et al., Redefining Dionysos (2013) 146
dionysos, dionysos zonussos	Bernabe et al., Redefining Dionysos (2013) 146
dionysos	Bernabe et al., Redefining Dionysos (2013) 146, 162
dionysus, and light (lightning) and thunder	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 18
dionysus, bromios (βρόμιος)	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 18
dionysus	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 109, 110, 111, 112; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
dismemberment	Bernabe et al., Redefining Dionysos (2013) 146, 162
dithyramb, language of	Seaford, Tragedy, Ritual and Money in Ancient Greece: Selected Essays (2018) 157
dithyramb/dithyrambic choruses/contests	Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 27
dodds, eric robertson	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 61
earth (gaea), as demeter	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 56, 61
earth (gaea)	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 56, 61
earthquake	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 18
ecstasy ἔκστασις, ecstatic	Bernabe et al., Redefining Dionysos (2013) 162
eleusis	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 111
epiphany	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 110
euripides, bacchae	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 61, 81; Seaford, Tragedy, Ritual and Money in Ancient Greece: Selected Essays (2018) 157
euripides, in relation to fourth-century tragic plays/themes	Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 27
euripides, on the mother of the gods	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 56, 61, 81
euripides	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 18
excrement	Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 235
fawn	Bernabe et al., Redefining Dionysos (2013) 162
funerary cult, and music	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
galli	Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 235
goat	Bernabe et al., Redefining Dionysos (2013) 162
hades	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 112
hellenistic	Bernabe et al., Redefining Dionysos (2013) 162
hera	Bernabe et al., Redefining Dionysos (2013) 146
heracleides of pontus	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 61
heracles	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 112
hero	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 112
hesiod	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 56
hispala (faecenia hispala)	Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 124
homer	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 56; Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 18
homeric hymn, to earth	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 56
iacchus	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 111
ida, idaean mother	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 56, 61
ida	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 56, 61
initiands/initiates/initiation	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 15
initiate	Bernabe et al., Redefining Dionysos (2013) 146, 162
inspiration	Bernabe et al., Redefining Dionysos (2013) 162
kadmos, kadmeian	Bernabe et al., Redefining Dionysos (2013) 162
kybebe/le, and dionysos	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 295
kybebe/le, and music	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 295
kybebe/le	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 295
kybele, as rhea	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
kybele	Bernabe et al., Redefining Dionysos (2013) 146; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 61, 81
lesbos/lesbian, triad	Bernabe et al., Redefining Dionysos (2013) 146
lesbos/lesbian	Bernabe et al., Redefining Dionysos (2013) 146
light	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 111
lityerses	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
livys bacchanalian narrative, caedes (murder) and stuprum in	Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 124
livys bacchanalian narrative, noise and moral disorder equated in	Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 124
livys bacchanalian narrative, on stuprum	Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 124
livys bacchanalian narrative	Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 124
lydia and lydians, and phrygian symbols	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 56, 61, 81
lydia and lydians, rites of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 56, 61
madness (mania)/frenzy	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 15
maenads, maenadic, maenadism, rites/cults	Bernabe et al., Redefining Dionysos (2013) 162
maenads, maenadic, maenadism	Bernabe et al., Redefining Dionysos (2013) 162
maenads	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 295; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 112
magna mater/rhea	Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 215
magna mater	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
marsyas	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
mater magna	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 295
meion	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
messenger	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 112
meter oreia	Bernabe et al., Redefining Dionysos (2013) 146
metragyrtes	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 61
metroön, at athens	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 61
midas, and marsyas	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
midas, mother of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
midas	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
miracles	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 112
mise en abyme	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 109, 111
mother of the gods, and animals	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 56, 81
mother of the gods, and aphrodite	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 61
mother of the gods, and artemis	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 61
mother of the gods, and athens	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 61
mother of the gods, and music	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
mother of the gods, as daughter of phrygian king	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
mother of the gods, as demeter	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 56, 61
mother of the gods, as earth (gaea)	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 56, 61
mother of the gods, as mother of midas	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
mother of the gods, as mountain mother	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 56
mother of the gods, as rhea	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 56, 61, 81
mother of the gods, associated with mountains	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 56, 61, 81
mother of the gods, daughter of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 56
mother of the gods, great	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 56, 61
mother of the gods, in attic drama	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 56, 61
mother of the gods, multiple identities of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 56, 61
mother of the gods, myths of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 61
mother of the gods, rites of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 61, 81
mother of the gods, scholarship on	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 61
music	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
musical instruments, poktis	Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 27
musical instruments, rhombos	Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 27
musical instruments, typanon	Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 27
musical instruments, magadis	Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 27
mystery	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 15
mystic	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 111
mystic initiation	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 15
myth, mythical	Bernabe et al., Redefining Dionysos (2013) 162
naiads	Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 215
night, nocturnal	Bernabe et al., Redefining Dionysos (2013) 162
nilsson, martin	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 61
olbia/pontic olbia, olbian	Bernabe et al., Redefining Dionysos (2013) 146
omophagia ὠμοφαγία	Bernabe et al., Redefining Dionysos (2013) 146
orgia ὄργια	Bernabe et al., Redefining Dionysos (2013) 146
orpheus	Bernabe et al., Redefining Dionysos (2013) 146
orphism, orphic	Bernabe et al., Redefining Dionysos (2013) 146
pactolus river	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 61
pallas (deity)	Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 215
parker, robert	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 61
parodos, of bacchae	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 15, 18
parodos, of edonoi	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 15
pelinna	Bernabe et al., Redefining Dionysos (2013) 146
performance	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 109
performativity	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 109
persephone	Bernabe et al., Redefining Dionysos (2013) 146; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 56
pessinous	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 295
phrygia and phrygians, dominion of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
phrygia and phrygians, music of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
polis	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 110
postumius	Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 124
presence	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 112
procession (pompe)	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 109, 111
prologue/expository opening, of bacchae	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 18
purification	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
resemblances, edonoi	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 15, 18
resemblances	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 15
rhea/magna mater	Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 215
rhea	Bernabe et al., Redefining Dionysos (2013) 146; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 56, 61, 81; Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 15, 18
ring-composition	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 18
rite, ritual, maenadic	Bernabe et al., Redefining Dionysos (2013) 162
rite, ritual	Bernabe et al., Redefining Dionysos (2013) 162
robertson, noel	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 61
rome, roman	Bernabe et al., Redefining Dionysos (2013) 162
sabazios	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 61
samothracian gods	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
sardis, shrine of kybebe at	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 61
sardis, under persians	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 61
seaford, richard	Pucci, Euripides' Revolution Under Cover: An Essay (2016) 157
semele	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 110; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 112; Pucci, Euripides' Revolution Under Cover: An Essay (2016) 157
semelo	Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 27
sex, sexuality	Bernabe et al., Redefining Dionysos (2013) 162
sexuality , maenadism and	Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 215
sexuality , stuprum	Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 124
sophia, wisdom in bacchae	Pucci, Euripides' Revolution Under Cover: An Essay (2016) 157
sparagmos	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 112
stuprum	Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 124
syncretism	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 18
tambourine	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 295
teiresias	Bernabe et al., Redefining Dionysos (2013) 162
thebes, theban	Bernabe et al., Redefining Dionysos (2013) 162
thebes	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 109, 110, 111
thebes (boeotia)	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 112
thiasos θίασος	Bernabe et al., Redefining Dionysos (2013) 162
thompson, homer a.	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 61
thrace	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 15
tibia	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 295
tmolus, mount	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 61
tragedy, origins of	Seaford, Tragedy, Ritual and Money in Ancient Greece: Selected Essays (2018) 157
tragedy, tragic	Bernabe et al., Redefining Dionysos (2013) 162
triad, cretan	Bernabe et al., Redefining Dionysos (2013) 146
triad	Bernabe et al., Redefining Dionysos (2013) 146
triennial festival (τριετηρίς)	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 18
troad	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 61
tyrannus, philoctetes	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 56, 61
vermaseren, maarten j.	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 61
versnel, henrik	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 61, 81
violence/violent	Bernabe et al., Redefining Dionysos (2013) 162
wine	Bernabe et al., Redefining Dionysos (2013) 162
woman	Bernabe et al., Redefining Dionysos (2013) 162
women	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 112
worship'	Bernabe et al., Redefining Dionysos (2013) 146
young womens rituals, in statius achilleid, bacchic rites	Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 215
young womens rituals, in statius achilleid, dance rituals	Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 215
young womens rituals, in statius achilleid, pallas, association with	Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 215
young womens rituals, in statius achilleid	Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 215
zagreus	Bernabe et al., Redefining Dionysos (2013) 146
zeus, and gaea	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 56
zeus, and rhea	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 56
zeus, zeus idaios	Bernabe et al., Redefining Dionysos (2013) 146
zeus	Bernabe et al., Redefining Dionysos (2013) 146; Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 111; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 56