Tiresias: The Ancient Mediterranean Religions Source Database

5614

Euripides, Bacchae, 140-149
ἐς ὄρεα Φρύγια, Λύδιʼ, ὁ δʼ ἔξαρχος Βρόμιος Phrygian, the Lydian mountains, and the leader of the dance is Bromius, evoe! A ritual cry of delight. The plain flows with milk, it flows with wine, it flows with the nectar of bees.
εὐοἷ. Phrygian, the Lydian mountains, and the leader of the dance is Bromius, evoe! A ritual cry of delight. The plain flows with milk, it flows with wine, it flows with the nectar of bees.
ῥεῖ δὲ γάλακτι πέδον, ῥεῖ δʼ οἴνῳ, ῥεῖ δὲ μελισσᾶν Phrygian, the Lydian mountains, and the leader of the dance is Bromius, evoe! A ritual cry of delight. The plain flows with milk, it flows with wine, it flows with the nectar of bees.
νέκταρι. Phrygian, the Lydian mountains, and the leader of the dance is Bromius, evoe! A ritual cry of delight. The plain flows with milk, it flows with wine, it flows with the nectar of bees.
Συρίας δʼ ὡς λιβάνου καπνὸν Phrygian, the Lydian mountains, and the leader of the dance is Bromius, evoe! A ritual cry of delight. The plain flows with milk, it flows with wine, it flows with the nectar of bees.
ὁ Βακχεὺς ἀνέχων The Bacchic one, raising the flaming torch of pine on his thyrsos, like the smoke of Syrian incense, darts about, arousing the wanderers with his racing and dancing, agitating them with his shouts
πυρσώδη φλόγα πεύκας The Bacchic one, raising the flaming torch of pine on his thyrsos, like the smoke of Syrian incense, darts about, arousing the wanderers with his racing and dancing, agitating them with his shouts
ἐκ νάρθηκος ἀίσσει The Bacchic one, raising the flaming torch of pine on his thyrsos, like the smoke of Syrian incense, darts about, arousing the wanderers with his racing and dancing, agitating them with his shouts
δρόμῳ καὶ χοροῖσιν The Bacchic one, raising the flaming torch of pine on his thyrsos, like the smoke of Syrian incense, darts about, arousing the wanderers with his racing and dancing, agitating them with his shouts
πλανάτας ἐρεθίζων The Bacchic one, raising the flaming torch of pine on his thyrsos, like the smoke of Syrian incense, darts about, arousing the wanderers with his racing and dancing, agitating them with his shouts
ἰαχαῖς τʼ ἀναπάλλων The Bacchic one, raising the flaming torch of pine on his thyrsos, like the smoke of Syrian incense, darts about, arousing the wanderers with his racing and dancing, agitating them with his shouts

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

46 results
1. Hesiod, Works And Days, 563 (8th cent. BCE - 7th cent. BCE) 563. And slumber in a bedroom far within
2. Hesiod, Theogony, 117 (8th cent. BCE - 7th cent. BCE) 117. of the immortal gods, and those created
3. Homer, Iliad, 13.625 (8th cent. BCE - 7th cent. BCE) 13.625. /who shall some day destroy your high city. For ye bare forth wantonly over sea my wedded wife and therewithal much treasure, when it was with her that ye had found entertainment; and now again ye are full fain to fling consuming fire on the sea-faring ships, and to slay the Achaean warriors.
4. Homer, Odyssey, 9.270-9.271 (8th cent. BCE - 7th cent. BCE)
5. Homeric Hymns, To Demeter, 47, 211 (8th cent. BCE - 6th cent. BCE) 211. Around her slender feet her dark-blue dre
6. Aeschylus, Agamemnon, 362, 61, 146 (6th cent. BCE - 5th cent. BCE) 146. q rend= 146. q type=
7. Aeschylus, Eumenides, 24 (6th cent. BCE - 5th cent. BCE) 24. Βρόμιος ἔχει τὸν χῶρον, οὐδʼ ἀμνημονῶ
8. Aeschylus, Seven Against Thebes, 179 (6th cent. BCE - 5th cent. BCE) 179. φιλοθύτων δέ τοι πόλεος ὀργίων
9. Aeschylus, Suppliant Women, 616 (6th cent. BCE - 5th cent. BCE) 616. ἄναξ Πελασγῶν, ἱκεσίου Ζηνὸς κότον
10. Pindar, Nemean Odes, 5.10 (6th cent. BCE - 5th cent. BCE)
11. Aristophanes, Acharnians, 730 (5th cent. BCE - 4th cent. BCE) 730. ἐπόθουν τυ ναὶ τὸν φίλιον ᾇπερ ματέρα.
12. Aristophanes, Frogs, 356 (5th cent. BCE - 4th cent. BCE) 356. ἢ γενναίων ὄργια Μουσῶν μήτ' εἶδεν μήτ' ἐχόρευσεν
13. Aristophanes, The Women Celebrating The Thesmophoria, 985-1000 (5th cent. BCE - 4th cent. BCE) 1000. εὐπέταλος ἕλικι θάλλει.
14. Aristophanes, Wasps, 874 (5th cent. BCE - 4th cent. BCE) 874. ἰήιε Παιάν.
15. Euripides, Bacchae, 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, 120-125, 1250, 126-129, 13, 130-139, 14, 141-149, 15, 150-159, 16, 160-169, 17-18, 186-189, 19, 190, 20-21, 215-219, 22, 220-229, 23, 230-239, 24, 240-249, 25, 250-259, 26, 260-262, 27-31, 314-318, 32, 329, 33-36, 363-366, 37, 375, 38, 389, 39, 390-392, 395-397, 40-41, 410, 412-413, 419, 42, 420, 43-44, 443-449, 45, 450, 46-48, 487, 49-52, 526, 53, 536, 54, 546, 55-56, 566, 57, 576-579, 58, 580-589, 59, 590-599, 60, 600-609, 61, 610-619, 62, 620-629, 63, 630-639, 64, 640-649, 65, 650-656, 66, 666-667, 67, 677-679, 68, 680-689, 69, 690-699, 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, 80-91, 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, 100 (5th cent. BCE - 5th cent. BCE) 100. τέλεσαν, ταυρόκερων θεὸν 100. had perfected him, the bull-horned god, and he crowned him with crowns of snakes, for which reason Maenads cloak their wild prey over their locks. Choru
16. Euripides, Cyclops, 123, 620, 63, 1 (5th cent. BCE - 5th cent. BCE) 1. ̓͂Ω Βρόμιε, διὰ σὲ μυρίους ἔχω πόνους
17. Euripides, Hecuba, 345 (5th cent. BCE - 5th cent. BCE) 345. θάρσει: πέφευγας τὸν ἐμὸν ̔Ικέσιον Δία: 345. Take heart; you are safe from the suppliant’s god in my case, for I will follow you, both because I must and because it is my wish to die; for if I were unwilling, a coward would I show myself, a woman faint of heart. Why should I prolong my days? I whose father was lord
18. Euripides, Helen, 1302-1368, 1301 (5th cent. BCE - 5th cent. BCE) 1301. ̓Ορεία ποτὲ δρομάδι κώ- 1301. Once with swift foot the mountain mother of the gods rushed through the wooded glen, and the river’s stream
19. Euripides, Hercules Furens, 682 (5th cent. BCE - 5th cent. BCE)
20. Euripides, Hippolytus, 1121, 141-144, 25, 82-86, 1025 (5th cent. BCE - 5th cent. BCE) 1025. Now by Zeus, the god of oaths, and by the earth, whereon we stand, I swear to thee I never did lay hand upon thy wife nor would have wished to, or have harboured such a thought Slay me, ye gods! rob me of name and honour, from home and city cast me forth, a wandering exile o’er the earth!
21. Euripides, Ion, 216 (5th cent. BCE - 5th cent. BCE)
22. Euripides, Phoenician Women, 683-687, 785, 649 (5th cent. BCE - 5th cent. BCE)
23. Euripides, Rhesus, 973, 972 (5th cent. BCE - 5th cent. BCE) 972. As under far Pangaion Orpheus lies
24. Herodotus, Histories, 1.44, 5.49, 5.92, 9.7 (5th cent. BCE - 5th cent. BCE) 1.44. Distraught by the death of his son, Croesus cried out the more vehemently because the killer was one whom he himself had cleansed of blood, ,and in his great and terrible grief at this mischance he called on Zeus by three names—Zeus the Purifier, Zeus of the Hearth, Zeus of Comrades: the first, because he wanted the god to know what evil his guest had done him; the second, because he had received the guest into his house and thus unwittingly entertained the murderer of his son; and the third, because he had found his worst enemy in the man whom he had sent as a protector. 5.49. It was in the reign of Cleomenes that Aristagoras the tyrant of Miletus came to Sparta. When he had an audience with the king, as the Lacedaemonians report, he brought with him a bronze tablet on which the map of all the earth was engraved, and all the sea and all the rivers. ,Having been admitted to converse with Cleomenes, Aristagoras spoke thus to him: “Do not wonder, Cleomenes, that I have been so eager to come here, for our present situation is such that the sons of the Ionians are slaves and not free men, which is shameful and grievous particularly to ourselves but also, of all others, to you, inasmuch as you are the leaders of Hellas. ,Now, therefore, we entreat you by the gods of Hellas to save your Ionian kinsmen from slavery. This is a thing which you can easily achieve, for the strangers are not valiant men while your valor in war is preeminent. As for their manner of fighting, they carry bows and short spears, and they go to battle with trousers on their legs and turbans on their heads. ,Accordingly, they are easy to overcome. Furthermore, the inhabitants of that continent have more good things than all other men together, gold first but also silver, bronze, colored cloth, beasts of burden, and slaves. All this you can have to your heart's desire. ,The lands in which they dwell lie next to each other, as I shall show: next to the Ionians are the Lydians, who inhabit a good land and have great store of silver.” (This he said pointing to the map of the earth which he had brought engraved on the tablet.) “Next to the Lydians,” said Aristagoras, “you see the Phrygians to the east, men that of all known to me are the richest in flocks and in the fruits of the earth. ,Close by them are the Cappadocians, whom we call Syrians, and their neighbors are the Cilicians, whose land reaches to the sea over there, in which you see the island of Cyprus lying. The yearly tribute which they pay to the king is five hundred talents. Next to the Cilicians, are the Armenians, another people rich in flocks, and after the Armenians, the Matieni, whose country I show you. ,Adjoining these you see the Cissian land, in which, on the Choaspes, lies that Susa where the great king lives and where the storehouses of his wealth are located. Take that city, and you need not fear to challenge Zeus for riches. ,You should suspend your war, then, for strips of land of no great worth—for that fight with with Messenians, who are matched in strength with you, and Arcadians and Argives, men who have nothing in the way of gold or silver (for which things many are spurred by zeal to fight and die). Yet when you can readily be masters of all Asia, will you refuse to attempt it?” ,Thus spoke Aristagoras, and Cleomenes replied: “Milesian, my guest, wait till the third day for my answer.” 5.92. These were the words of the Lacedaemonians, but their words were ill-received by the greater part of their allies. The rest then keeping silence, Socles, a Corinthian, said, ,“In truth heaven will be beneath the earth and the earth aloft above the heaven, and men will dwell in the sea and fishes where men dwelt before, now that you, Lacedaemonians, are destroying the rule of equals and making ready to bring back tyranny into the cities, tyranny, a thing more unrighteous and bloodthirsty than anything else on this earth. ,If indeed it seems to you to be a good thing that the cities be ruled by tyrants, set up a tyrant among yourselves first and then seek to set up such for the rest. As it is, however, you, who have never made trial of tyrants and take the greatest precautions that none will arise at Sparta, deal wrongfully with your allies. If you had such experience of that thing as we have, you would be more prudent advisers concerning it than you are now.” ,The Corinthian state was ordered in such manner as I will show.There was an oligarchy, and this group of men, called the Bacchiadae, held sway in the city, marrying and giving in marriage among themselves. Now Amphion, one of these men, had a crippled daughter, whose name was Labda. Since none of the Bacchiadae would marry her, she was wedded to Eetion son of Echecrates, of the township of Petra, a Lapith by lineage and of the posterity of Caeneus. ,When no sons were born to him by this wife or any other, he set out to Delphi to enquire concerning the matter of acquiring offspring. As soon as he entered, the Pythian priestess spoke these verses to him: quote type="oracle" l met="dact" Eetion,worthy of honor, no man honors you. /l l Labda is with child, and her child will be a millstone /l lWhich will fall upon the rulers and will bring justice to Corinth. /l /quote ,This oracle which was given to Eetion was in some way made known to the Bacchiadae. The earlier oracle sent to Corinth had not been understood by them, despite the fact that its meaning was the same as the meaning of the oracle of Eetion, and it read as follows: quote type="oracle" l met="dact"An eagle in the rocks has conceived, and will bring forth a lion, /l lStrong and fierce. The knees of many will it loose. /l lThis consider well, Corinthians, /l lYou who dwell by lovely Pirene and the overhanging heights of Corinth. /l /quote ,This earlier prophecy had been unintelligible to the Bacchiadae, but as soon as they heard the one which was given to Eetion, they understood it at once, recognizing its similarity with the oracle of Eetion. Now understanding both oracles, they kept quiet but resolved to do away with the offspring of Eetion. Then, as soon as his wife had given birth, they sent ten men of their clan to the township where Eetion dwelt to kill the child. ,These men came to Petra and passing into Eetion's courtyard, asked for the child. Labda, knowing nothing of the purpose of their coming and thinking that they wished to see the baby out of affection for its father, brought it and placed it into the hands of one of them. Now they had planned on their way that the first of them who received the child should dash it to the ground. ,When, however, Labda brought and handed over the child, by divine chance it smiled at the man who took it. This he saw, and compassion prevented him from killing it. Filled with pity, he handed it to a second, and this man again to a third.In fact it passed from hand to hand to each of the ten, for none would make an end of it. ,They then gave the child back to its mother, and after going out, they stood before the door reproaching and upbraiding one another, but chiefly him who had first received it since he had not acted in accordance with their agreement. Finally they resolved to go in again and all have a hand in the killing. ,Fate, however, had decreed that Eetion's offspring should be the source of ills for Corinth, for Labda, standing close to this door, heard all this. Fearing that they would change their minds and that they would take and actually kill the child, she took it away and hid it where she thought it would be hardest to find, in a chest, for she knew that if they returned and set about searching they would seek in every place—which in fact they did. ,They came and searched, but when they did not find it, they resolved to go off and say to those who had sent them that they had carried out their orders. They then went away and said this. ,Eetion's son, however, grew up, and because of his escape from that danger, he was called Cypselus, after the chest. When he had reached manhood and was seeking a divination, an oracle of double meaning was given him at Delphi. Putting faith in this, he made an attempt on Corinth and won it. ,The oracle was as follows: quote type="oracle" l met="dact"That man is fortunate who steps into my house, /l l Cypselus, son of Eetion, the king of noble Corinth, /l lHe himself and his children, but not the sons of his sons. /l /quote Such was the oracle. Cypselus, however, when he had gained the tyranny, conducted himself in this way: many of the Corinthians he drove into exile, many he deprived of their wealth, and by far the most he had killed. ,After a reign of thirty years, he died in the height of prosperity, and was succeeded by his son Periander. Now Periander was to begin with milder than his father, but after he had held converse by messenger with Thrasybulus the tyrant of Miletus, he became much more bloodthirsty than Cypselus. ,He had sent a herald to Thrasybulus and inquired in what way he would best and most safely govern his city. Thrasybulus led the man who had come from Periander outside the town, and entered into a sown field. As he walked through the corn, continually asking why the messenger had come to him from Corinth, he kept cutting off all the tallest ears of wheat which he could see, and throwing them away, until he had destroyed the best and richest part of the crop. ,Then, after passing through the place and speaking no word of counsel, he sent the herald away. When the herald returned to Corinth, Periander desired to hear what counsel he brought, but the man said that Thrasybulus had given him none. The herald added that it was a strange man to whom he had been sent, a madman and a destroyer of his own possessions, telling Periander what he had seen Thrasybulus do. ,Periander, however, understood what had been done, and perceived that Thrasybulus had counselled him to slay those of his townsmen who were outstanding in influence or ability; with that he began to deal with his citizens in an evil manner. Whatever act of slaughter or banishment Cypselus had left undone, that Periander brought to accomplishment. In a single day he stripped all the women of Corinth naked, because of his own wife Melissa. ,Periander had sent messengers to the Oracle of the Dead on the river Acheron in Thesprotia to enquire concerning a deposit that a friend had left, but Melissa, in an apparition, said that she would tell him nothing, nor reveal where the deposit lay, for she was cold and naked. The garments, she said, with which Periander had buried with her had never been burnt, and were of no use to her. Then, as evidence for her husband that she spoke the truth, she added that Periander had put his loaves into a cold oven. ,When this message was brought back to Periander (for he had had intercourse with the dead body of Melissa and knew her token for true), immediately after the message he made a proclamation that all the Corinthian women should come out into the temple of Hera. They then came out as to a festival, wearing their most beautiful garments, and Periander set his guards there and stripped them all alike, ladies and serving-women, and heaped all the clothes in a pit, where, as he prayed to Melissa, he burnt them. ,When he had done this and sent a second message, the ghost of Melissa told him where the deposit of the friend had been laid. “This, then, Lacedaimonians, is the nature of tyranny, and such are its deeds. ,We Corinthians marvelled greatly when we saw that you were sending for Hippias, and now we marvel yet more at your words to us. We entreat you earnestly in the name of the gods of Hellas not to establish tyranny in the cities, but if you do not cease from so doing and unrighteously attempt to bring Hippias back, be assured that you are proceeding without the Corinthians' consent.” 9.7. The Lacedaemonians were at this time celebrating the festival of Hyacinthus, and their chief concern was to give the god his due; moreover, the wall which they were building on the Isthmus was by now getting its battlements. When the Athenian envoys arrived in Lacedaemon, bringing with them envoys from Megara and Plataea, they came before the ephors and said: ,“The Athenians have sent us with this message: the king of the Medes is ready to give us back our country, and to make us his confederates, equal in right and standing, in all honor and honesty, and to give us whatever land we ourselves may choose besides our own. ,But we, since we do not want to sin against Zeus the god of Hellas and think it shameful to betray Hellas, have not consented. This we have done despite the fact that the Greeks are dealing with us wrongfully and betraying us to our hurt; furthermore, we know that it is more to our advantage to make terms with the Persians than to wage war with him, yet we will not make terms with him of our own free will. For our part, we act honestly by the Greeks; ,but what of you, who once were in great dread lest we should make terms with the Persian? Now that you have a clear idea of our sentiments and are sure that we will never betray Hellas, and now that the wall which you are building across the Isthmus is nearly finished, you take no account of the Athenians, but have deserted us despite all your promises that you would withstand the Persian in Boeotia, and have permitted the barbarian to march into Attica. ,For the present, then, the Athenians are angry with you since you have acted in a manner unworthy of you. Now they ask you to send with us an army with all speed, so that we may await the foreigner's onset in Attica; since we have lost Boeotia, in our own territory the most suitable place for a battle is the Thriasian plain.”
25. Plato, Euthyphro, None (5th cent. BCE - 4th cent. BCE) 6b. Euthyphro. Yes, and still more wonderful things than these, Socrates, which most people do not know. Socrates. And so you believe that there was really war between the gods, and fearful enmities and battles and other things of the sort, such as are told of by the poets and represented in varied design
26. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE) 500b. that there were certain industries, some of which extend only to pleasure, procuring that and no more, and ignorant of better and worse; while others know what is good and what bad. And I placed among those that are concerned with pleasure the habitude, not art, of cookery, and among those concerned with good the art of medicine. Now by the sanctity of friendship, Callicles, do not on your part indulge in jesting with me, or give me random answers against your conviction, or again, take what I say as though I were jesting. For you see
27. Sophocles, Ajax, 492 (5th cent. BCE - 5th cent. BCE)
28. Sophocles, Antigone, 1116-1152, 1115 (5th cent. BCE - 5th cent. BCE)
29. Sophocles, Oedipus The King, 154, 211, 1096 (5th cent. BCE - 5th cent. BCE)
30. Sophocles, Philoctetes, 484, 1324 (5th cent. BCE - 5th cent. BCE)
31. Apollonius of Rhodes, Argonautica, 1.1125-1.1151, 2.702 (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 2.702. καλὸν Ἰηπαιήονʼ Ἰηπαιήονα Φοῖβον
32. Diodorus Siculus, Historical Library, 3.58-3.59, 4.3.2-4.3.3, 5.49 (1st cent. BCE - 1st cent. BCE) 3.58. 1.  However, an account is handed down also that this goddess was born in Phrygia. For the natives of that country have the following myth: In ancient times Meïon became king of Phrygia and Lydia; and marrying Dindymê he begat an infant daughter, but being unwilling to rear her he exposed her on the mountain which was called Cybelus. There, in accordance with some divine providence, both the leopards and some of the other especially ferocious wild beasts offered their nipples to the child and so gave it nourishment,,2.  and some women who were tending the flocks in that place witnessed the happening, and being astonished at the strange event took up the babe and called her Cybelê after the name of the place. The child, as she grew up, excelled in both beauty and virtue and also came to be admired for her intelligence; for she was the first to devise the pipe of many reeds and to invent cymbals and kettledrums with which to accompany the games and the dance, and in addition she taught how to heal the sicknesses of both flocks and little children by means of rites of purification;,3.  in consequence, since the babes were saved from death by her spells and were generally taken up in her arms, her devotion to them and affection for them led all the people to speak of her as the "mother of the mountain." The man who associated with her and loved her more than anyone else, they say, was Marsyas the physician, who was admired for his intelligence and chastity; and a proof of his intelligence they find in the fact that he imitated the sounds made by the pipe of many reeds and carried all its notes over into the flute, and as an indication of his chastity they cite his abstinence from sexual pleasures until the day of his death.,4.  Now Cybelê, the myth records, having arrived at full womanhood, came to love a certain native youth who was known as Attis, but at a later time received the appellation Papas; with him she consorted secretly and became with child, and at about the same time her parents recognized her as their child.  Consequently she was brought up into the palace, and her father welcomed her at the outset under the impression that she was a virgin, but later, when he learned of her seduction, he put to death her nurses and Attis as well and cast their bodies forth to lie unburied; whereupon Cybelê, they say, because of her love for the youth and grief over the nurses, became frenzied and rushed out of the palace into the countryside. And crying aloud and beating upon a kettledrum she visited every country alone, with hair hanging free, and Marsyas, out of pity for her plight, voluntarily followed her and accompanied her in her wanderings because of the love which he had formerly borne her. 3.59. 2.  When they came to Dionysus in the city of Nysa they found there Apollo, who was being accorded high favour because of the lyre, which, they say, Hermes invented, though Apollo was the first to play it fittingly; and when Marsyas strove with Apollo in a contest of skill and the Nysaeans had been appointed judges, the first time Apollo played upon the lyre without accompanying it with his voice, while Marsyas, striking up upon his pipes, amazed the ears of his hearers by their strange music and in their opinion far excelled, by reason of his melody, the first contestant.,3.  But since they had agreed to take turn about in displaying their skill to the judges, Apollo, they say, added, this second time, his voice in harmony with the music of the lyre, whereby he gained greater approval than that which had formerly been accorded to the pipes. Marsyas, however, was enraged and tried to prove to the hearers that he was losing the contest in defiance of every principle of justice; for, he argued, it should be a comparison of skill and not of voice, and only by such a test was it possible to judge between the harmony and music of the lyre and of the pipes; and furthermore, it was unjust that two skills should be compared in combination against but one. Apollo, however, as the myth relates, replied that he was in no sense taking any unfair advantage of the other;,4.  in fact, when Marsyas blew into his pipes he was doing almost the same thing as himself; consequently the rule should be made either that they should both be accorded this equal privilege of combining their skills, or that neither of them should use his mouth in the contest but should display his special skill by the use only of his hands.,5.  When the hearers decided that Apollo presented the more just argument, their skills were again compared; Marsyas was defeated, and Apollo, who had become somewhat embittered by the quarrel, flayed the defeated man alive. But quickly repenting and being distressed at what he had done, he broke the strings of the lyre and destroyed the harmony of sounds which he had discovered.,6.  The harmony of the strings, however, was rediscovered, when the Muses added later the middle string, Linus the string struck with the forefinger, and Orpheus and Thamyras the lowest string and the one next to it. And Apollo, they say, laid away both the lyre and the pipes as a votive offering in the cave of Dionysus, and becoming enamoured of Cybelê joined in her wanderings as far as the land of the Hyperboreans.,7.  But, the myth goes on to say, a pestilence fell upon human beings throughout Phrygia and the land ceased to bear fruit, and when the unfortunate people inquired of the god how they might rid themselves of their ills he commanded them, it is said, to bury the body of Attis and to honour Cybelê as a goddess. Consequently the physicians, since the body had disappeared in the course of time, made an image of the youth, before which they sang dirges and by means of honours in keeping with his suffering propitiated the wrath of him who had been wronged; and these rites they continue to perform down to our own lifetime.,8.  As for Cybelê, in ancient times they erected altars and performed sacrifices to her yearly; and later they built for her a costly temple in Pisinus of Phrygia, and established honours and sacrifices of the greatest magnificence, Midas their king taking part in all these works out of his devotion to beauty; and beside the statue of the goddess they set up panthers and lions, since it was the common opinion that she had first been nursed by these animals. Such, then, are the myths which are told about Mother of the Gods both among the Phrygians and by the Atlantians who dwell on the coast of the ocean. 4.3.2.  And the Boeotians and other Greeks and the Thracians, in memory of the campaign in India, have established sacrifices every other year to Dionysus, and believe that at that time the god reveals himself to human beings. 4.3.3.  Consequently in many Greek cities every other year Bacchic bands of women gather, and it is lawful for the maidens to carry the thyrsus and to join in the frenzied revelry, crying out "Euai!" and honouring the god; while the matrons, forming in groups, offer sacrifices to the god and celebrate his mysteries and, in general, extol with hymns the presence of Dionysus, in this manner acting the part of the Maenads who, as history records, were of old the companions of the god. 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.
33. Ovid, Metamorphoses, 4.15 (1st cent. BCE - 1st cent. CE)
34. 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.
35. Arrian, Anabasis of Alexander, 6.28.2 (1st cent. CE 6.28.2. ὅτι καὶ ὑπὲρ ἐκείνου λόγος ἐλέγετο καταστρεψάμενον Ἰνδοὺς Διόνυσον οὕτω τὴν πολλὴν τῆς Ἀσίας ἐπελθεῖν, καὶ Θρίαμβόν τε αὐτὸν ἐπικληθῆναι τὸν Διόνυσον καὶ τὰς ἐπὶ ταῖς νίκαις ταῖς ἐκ πολέμου πομπὰς ἐπὶ τῷ αὐτῷ τούτῳ θριάμβους. ταῦτα δὲ οὔτε Πτολεμαῖος ὁ Λάγου οὔτε Ἀριστόβουλος ὁ Ἀριστοβούλου ἀνέγραψαν οὐδέ τις ἄλλος ὅντινα ἱκανὸν ἄν τις ποιήσαιτο τεκμηριῶσαι ὑπὲρ τῶν τοιῶνδε, καί μοι ὡς οὐ πιστὰ ἀναγεγράφθαι Aristob. fr. 36 ἐξήρκεσαν.
36. Cornutus, De Natura Deorum, 9, 30 (1st cent. CE - 1st cent. CE)
37. Dio Chrysostom, Orations, 1.39 (1st cent. CE
38. Plutarch, Julius Caesar, 9.3 (1st cent. CE - 2nd cent. CE)
39. Plutarch, Lycurgus, 6 (1st cent. CE - 2nd cent. CE)
40. Plutarch, Themistocles, 13.3 (1st cent. CE - 2nd cent. CE)
41. Clement of Alexandria, Exhortation To The Greeks, 2.12 (2nd cent. CE - 3rd cent. CE)
42. Pausanias, Description of Greece, 1.18.9, 1.24.4, 1.40.6, 1.44.9, 2.2.6, 2.29.8, 2.30.3, 5.24.9 (2nd cent. CE - 2nd cent. CE) 1.18.9. Hadrian constructed other buildings also for the Athenians: a temple of Hera and Zeus Panellenios (Common to all Greeks), a sanctuary common to all the gods, and, most famous of all, a hundred pillars of Phrygian marble. The walls too are constructed of the same material as the cloisters. And there are rooms there adorned with a gilded roof and with alabaster stone, as well as with statues and paintings. In them are kept books. There is also a gymnasium named after Hadrian; of this too the pillars are a hundred in number from the Libyan quarries. 1.24.4. and there are statues of Zeus, one made by Leochares See Paus. 1.1.3 . and one called Polieus (Urban), the customary mode of sacrificing to whom I will give without adding the traditional reason thereof. Upon the altar of Zeus Polieus they place barley mixed with wheat and leave it unguarded. The ox, which they keep already prepared for sacrifice, goes to the altar and partakes of the grain. One of the priests they call the ox-slayer, who kills the ox and then, casting aside the axe here according to the ritual runs away. The others bring the axe to trial, as though they know not the man who did the deed. 1.40.6. After the precinct of Zeus, when you have ascended the citadel, which even at the present day is called Caria from Car, son of Phoroneus, you see a temple of Dionysus Nyctelius (Nocturnal), a sanctuary built to Aphrodite Epistrophia (She who turns men to love), an oracle called that of Night and a temple of Zeus Conius (Dusty) without a roof. The image of Asclepius and also that of Health were made by Bryaxis. Here too is what is called the Chamber of Demeter, built, they say, by Car when he was king. 1.44.9. On the top of the mountain is a temple of Zeus surnamed Aphesius (Releaser). It is said that on the occasion of the drought that once afflicted the Greeks Aeacus in obedience to an oracular utterance sacrificed in Aegina to Zeus God of all the Greeks, and Zeus rained and ended the drought, gaining thus the name Aphesius. Here there are also images of Aphrodite, Apollo, and Pan. 2.2.6. The things worthy of mention in the city include the extant remains of antiquity, but the greater number of them belong to the period of its second ascendancy. On the market-place, where most of the sanctuaries are, stand Artemis surnamed Ephesian and wooden images of Dionysus, which are covered with gold with the exception of their faces; these are ornamented with red paint. They are called Lysius and Baccheus 2.29.8. And so envoys came with a request to Aeacus from each city. By sacrifice and prayer to Zeus, God of all the Greeks (Panellenios), he caused rain to fall upon the earth, and the Aeginetans made these likenesses of those who came to him. Within the enclosure are olive trees that have grown there from of old, and there is an altar which is raised but a little from the ground. That this altar is also the tomb of Aeacus is told as a holy secret. 2.30.3. In Aegina, as you go towards the mountain of Zeus, God of all the Greeks, you reach a sanctuary of Aphaea, in whose honor Pindar composed an ode for the Aeginetans. The Cretans say (the story of Aphaea is Cretan) that Carmanor, who purified Apollo after he had killed Pytho, was the father of Eubulus, and that the daughter of Zeus and of Carme, the daughter of Eubulus, was Britomartis. She took delight, they say, in running and in the chase, and was very dear to Artemis. Fleeing from Minos, who had fallen in love with her, she threw herself into nets which had been cast (aphemena) for a draught of fishes. She was made a goddess by Artemis, and she is worshipped, not only by the Cretans, but also by the Aeginetans, who say that Britomartis shows herself in their island. Her surname among the Aeginetans is Aphaea; in Crete it is Dictynna (Goddess of Nets). 5.24.9. But the Zeus in the Council Chamber is of all the images of Zeus the one most likely to strike terror into the hearts of sinners. He is surnamed Oath-god, and in each hand he holds a thunderbolt. Beside this image it is the custom for athletes, their fathers and their brothers, as well as their trainers, to swear an oath upon slices of boar's flesh that in nothing will they sin against the Olympic games. The athletes take this further oath also, that for ten successive months they have strictly followed the regulations for training.
43. Pollux, Onomasticon, 4.53, 4.55 (2nd cent. CE - 3rd cent. CE)
44. Porphyry, On Abstinence, 2.55 (3rd cent. CE - 4th cent. CE) 2.55. 55.This sacred institute was, however, abolished by Diphilus, the king of Cyprus, who flourished about the time of Seleucus, the theologist. But Daemon substituted an ox for a man; thus causing the latter sacrifice to be of equal worth with the former. Amosis also abolished the law of sacrificing men in the Egyptian city Heliopolis; the truth of which is testified by Manetho in his treatise on Antiquity and Piety. But the sacrifice was made to Juno, and an investigation took place, as if they were endeavouring to find pure calves, and such as were marked by the impression of a seal. Three men also were sacrificed on the day appointed for this purpose, in the place of whom Amosis ordered them to substitute three waxen images. In Chios likewise, they sacrificed a man to Omadius Bacchus 23, the man being for this purpose torn in pieces; and the same custom, as Eulpis Carystius says, was adopted in |77 Tenedos. To which may be added, that the Lacedaemonians, as Apollodorus says, sacrificed a man to Mars. SPAN
45. Epigraphy, Ig, 12.3.402
46. Orphic Hymns., Hymni, 52.1

Subjects of this text:

subject	book bibliographic info
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
apollo, apollonian, apolline	Bernabe et al., Redefining Dionysos (2013) 47
apollo	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 111
aristophanes	Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 74
artemis	Pucci, Euripides' Revolution Under Cover: An Essay (2016) 156
asia, asian	Bernabe et al., Redefining Dionysos (2013) 162
athena, athena ellenios	Bernabe et al., Redefining Dionysos (2013) 46
athena	Bernabe et al., Redefining Dionysos (2013) 46
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) 81
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, 340
bacchants, maenads	Bednarek, The Myth of Lycurgus in Aeschylus, Naevius, and beyond (2021) 132
bacchants	Brule, Women of Ancient Greece (2003) 26
bacchus, bacchius	Bernabe et al., Redefining Dionysos (2013) 46
bassaras, bassarides, bassarae	Bernabe et al., Redefining Dionysos (2013) 46
bona dea	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
bull	Bernabe et al., Redefining Dionysos (2013) 340; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 112
cattle	Bernabe et al., Redefining Dionysos (2013) 162
chios	Bernabe et al., Redefining Dionysos (2013) 47
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
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 leader	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 110
chorus χορός, choral	Bernabe et al., Redefining Dionysos (2013) 47, 162, 340
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
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
cry, ritual	Bernabe et al., Redefining Dionysos (2013) 47
cult, cultic acts for specific cults, the corresponding god or place	Bernabe et al., Redefining Dionysos (2013) 46, 47, 162
cult/ritual/worship	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 15
cybele	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 15
dance, dancing, ecstatic, frenzied, maenadic, orgiastic	Bernabe et al., Redefining Dionysos (2013) 162
dance, dancing	Bernabe et al., Redefining Dionysos (2013) 46, 47
death	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 111, 112
delphi, delphian, delphic	Bernabe et al., Redefining Dionysos (2013) 47
delphi	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 110
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, rites of	Brule, Women of Ancient Greece (2003) 26
demeter	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 56
dindymene	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 56, 81
dionysia, great and rural (festivals)	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 112
dionysos, dionysos as bull	Bernabe et al., Redefining Dionysos (2013) 340
dionysos, dionysos as deus ex machina	Bernabe et al., Redefining Dionysos (2013) 340
dionysos, dionysos baccheus	Bernabe et al., Redefining Dionysos (2013) 46
dionysos, dionysos bacchios	Bernabe et al., Redefining Dionysos (2013) 46, 47
dionysos, dionysos bacchos	Bernabe et al., Redefining Dionysos (2013) 46
dionysos, dionysos bassareus/bassaros	Bernabe et al., Redefining Dionysos (2013) 46
dionysos, dionysos bromios	Bernabe et al., Redefining Dionysos (2013) 46, 47
dionysos, dionysos choragos/choreutas/philochoreutas	Bernabe et al., Redefining Dionysos (2013) 47
dionysos, dionysos dithyrambos	Bernabe et al., Redefining Dionysos (2013) 47
dionysos, dionysos eriboas	Bernabe et al., Redefining Dionysos (2013) 47
dionysos, dionysos eribremetas	Bernabe et al., Redefining Dionysos (2013) 47
dionysos, dionysos eribromos	Bernabe et al., Redefining Dionysos (2013) 47
dionysos, dionysos euios	Bernabe et al., Redefining Dionysos (2013) 47
dionysos, dionysos liberator	Bernabe et al., Redefining Dionysos (2013) 47
dionysos, dionysos liknites	Bernabe et al., Redefining Dionysos (2013) 47
dionysos, dionysos lyaios	Bernabe et al., Redefining Dionysos (2013) 47
dionysos, dionysos lyseus	Bernabe et al., Redefining Dionysos (2013) 47
dionysos, dionysos lysios	Bernabe et al., Redefining Dionysos (2013) 47
dionysos, dionysos nyktelios	Bernabe et al., Redefining Dionysos (2013) 47
dionysos, dionysos omadios	Bernabe et al., Redefining Dionysos (2013) 47
dionysos, dionysos omestes	Bernabe et al., Redefining Dionysos (2013) 47
dionysos, dionysos thriambos	Bernabe et al., Redefining Dionysos (2013) 47
dionysos, epiphany	Bernabe et al., Redefining Dionysos (2013) 340
dionysos, prodigies	Bernabe et al., Redefining Dionysos (2013) 340
dionysos	Bernabe et al., Redefining Dionysos (2013) 46, 47, 162, 340
dionysus	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 109, 110, 111, 112; Brule, Women of Ancient Greece (2003) 26; 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) 162
donysos manikos, mainoles, mainolios	Bernabe et al., Redefining Dionysos (2013) 47
earth, earthly	Bernabe et al., Redefining Dionysos (2013) 340
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
earth (gaea)	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 56
earthquake	Bernabe et al., Redefining Dionysos (2013) 340
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) 81
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, 81
euripides	Brule, Women of Ancient Greece (2003) 26; Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 74
evohé εὐαί, εὐαἵ, εὐοἷ	Bernabe et al., Redefining Dionysos (2013) 47
fawn	Bernabe et al., Redefining Dionysos (2013) 162
female	Bernabe et al., Redefining Dionysos (2013) 46
festival, festivity, festive	Bernabe et al., Redefining Dionysos (2013) 47
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
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
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
homer	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 56
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
honey	Bernabe et al., Redefining Dionysos (2013) 340
iacchos ἴακχος	Bernabe et al., Redefining Dionysos (2013) 47
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
ida	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 56
incense	Bernabe et al., Redefining Dionysos (2013) 340
initiands/initiates/initiation	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 15
initiate	Bernabe et al., Redefining Dionysos (2013) 162
inspiration	Bernabe et al., Redefining Dionysos (2013) 162
kadmos, kadmeian	Bernabe et al., Redefining Dionysos (2013) 162
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	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
liberation	Bernabe et al., Redefining Dionysos (2013) 46, 47
light	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 111
lightning	Bernabe et al., Redefining Dionysos (2013) 340
liknon λίκνον	Bernabe et al., Redefining Dionysos (2013) 47
lityerses	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
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, 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
madness	Bernabe et al., Redefining Dionysos (2013) 46, 47
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	Brule, Women of Ancient Greece (2003) 26; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 112
magna mater	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
mania μανία, maniacal	Bernabe et al., Redefining Dionysos (2013) 340
mantinea	Bernabe et al., Redefining Dionysos (2013) 47
marsyas	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
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
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
milk	Bernabe et al., Redefining Dionysos (2013) 340
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 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
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
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, 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, 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
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
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
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) 81
music	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
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
nebris νεβρίς	Bernabe et al., Redefining Dionysos (2013) 46
night, nocturnal	Bernabe et al., Redefining Dionysos (2013) 46, 47, 162
nyktelia	Bernabe et al., Redefining Dionysos (2013) 47
omophagia ὠμοφαγία	Bernabe et al., Redefining Dionysos (2013) 47
oreibasia ὀρειβασία	Bernabe et al., Redefining Dionysos (2013) 46, 340
oxymora	Pucci, Euripides' Revolution Under Cover: An Essay (2016) 156
parnassus, parnassian	Bernabe et al., Redefining Dionysos (2013) 46, 47
parodos, of bacchae	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 15
parodos, of edonoi	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 15
pentheus, death	Bernabe et al., Redefining Dionysos (2013) 340
pentheus	Bernabe et al., Redefining Dionysos (2013) 340
performance	Bernabe et al., Redefining Dionysos (2013) 46; 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	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 56
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
presence	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 112
procession	Bernabe et al., Redefining Dionysos (2013) 46, 47
procession (pompe)	Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 109, 111
prodigies of dionysos	Bernabe et al., Redefining Dionysos (2013) 340
punishment	Bednarek, The Myth of Lycurgus in Aeschylus, Naevius, and beyond (2021) 132
purification	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
religion, dionysiac	Brule, Women of Ancient Greece (2003) 26
religion, feminine ritual language	Brule, Women of Ancient Greece (2003) 26
religion, relationships with gods	Brule, Women of Ancient Greece (2003) 26
religion	Brule, Women of Ancient Greece (2003) 26
resemblances, edonoi	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 15
resemblances	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 15
rhea	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 56, 81; Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 15
rite, ritual, maenadic	Bernabe et al., Redefining Dionysos (2013) 162
rite, ritual	Bernabe et al., Redefining Dionysos (2013) 46, 47, 162
ritual	Brule, Women of Ancient Greece (2003) 26
rome, roman	Bernabe et al., Redefining Dionysos (2013) 162
sacrifice	Brule, Women of Ancient Greece (2003) 26
samothracian gods	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
secret/secrecy	Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 74
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) 156
sex, sexuality	Bernabe et al., Redefining Dionysos (2013) 162
skin, animal	Bernabe et al., Redefining Dionysos (2013) 47
sparagmos	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) 156
teiresias	Bernabe et al., Redefining Dionysos (2013) 162
temple	Bernabe et al., Redefining Dionysos (2013) 46
thebes, theban	Bernabe et al., Redefining Dionysos (2013) 162, 340
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
thera	Bernabe et al., Redefining Dionysos (2013) 46
thesmophoria	Brule, Women of Ancient Greece (2003) 26
thiasos θίασος	Bernabe et al., Redefining Dionysos (2013) 46, 162
thrace	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 15
thriambos θρίαμβος	Bernabe et al., Redefining Dionysos (2013) 47
thyrsus θύρσος	Bernabe et al., Redefining Dionysos (2013) 46, 47
tragedy, tragic	Bernabe et al., Redefining Dionysos (2013) 46, 162, 340
tyrannus, philoctetes	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 56
versnel, henrik	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
violence/violent	Bernabe et al., Redefining Dionysos (2013) 162
wine	Bernabe et al., Redefining Dionysos (2013) 162, 340
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) 46, 47, 340
worshippers'	Bernabe et al., Redefining Dionysos (2013) 340
worshippers	Bernabe et al., Redefining Dionysos (2013) 46
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 epistios/ephestios	Bernabe et al., Redefining Dionysos (2013) 46
zeus, zeus hellenios/panhellenios	Bernabe et al., Redefining Dionysos (2013) 46
zeus, zeus hetaireios	Bernabe et al., Redefining Dionysos (2013) 46
zeus, zeus ikesios	Bernabe et al., Redefining Dionysos (2013) 46
zeus, zeus orkios	Bernabe et al., Redefining Dionysos (2013) 46
zeus, zeus philios	Bernabe et al., Redefining Dionysos (2013) 46
zeus, zeus polieus	Bernabe et al., Redefining Dionysos (2013) 46
zeus, zeus xeinios	Bernabe et al., Redefining Dionysos (2013) 46
zeus	Bernabe et al., Redefining Dionysos (2013) 46, 340; 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
zeus lightning bolt of	Pucci, Euripides' Revolution Under Cover: An Essay (2016) 156