Tiresias: The Ancient Mediterranean Religions Source Database

5614

Euripides, Bacchae, 22
τελετάς, ἵνʼ εἴην ἐμφανὴς δαίμων βροτοῖς. and I have come to this Hellene city first, having already set those other lands to dance and established my mysteries there, so that I might be a deity manifest among men. In this land of Hellas , I have first excited Thebes to my cry, fitting a fawn-skin to my body and

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16 results
1. Hesiod, Theogony, 792-805, 947-949, 277 (8th cent. BCE - 7th cent. BCE) 277. Panopea, pink-armed Hipponoe
2. Homer, Iliad, 6.138-6.140 (8th cent. BCE - 7th cent. BCE) 6.138. /But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the man's threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind; 6.139. /But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the man's threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind; 6.140. /and he lived not for long, seeing that he was hated of all the immortal gods. So would not I be minded to fight against the blessed gods. But if thou art of men, who eat the fruit of the field, draw nigh, that thou mayest the sooner enter the toils of destruction. Then spake to him the glorious son of Hippolochus:
3. Homer, Odyssey, 17.485-17.487 (8th cent. BCE - 7th cent. BCE)
4. Homeric Hymns, To Demeter, 198-201, 345-356, 197 (8th cent. BCE - 6th cent. BCE) 197. Their father’s house and told their mother all
5. Euripides, Bacchae, 10, 100, 1007, 101, 1013, 1018, 1031, 11-12, 120-124, 1249, 125, 1250, 126-129, 1297, 13, 130-139, 14, 140-149, 15, 150-159, 16, 160-169, 17-19, 2, 20-21, 23-27, 279, 28, 284, 29, 3, 30-39, 4, 40-46, 466, 47-48, 482, 49, 5, 50-52, 526-529, 53, 536, 538, 54, 541, 55, 553-555, 56, 565-569, 57, 570-575, 58-59, 6, 60-62, 629, 63-64, 646, 65-69, 7, 70-79, 8, 80-81, 818, 82-89, 9, 90-92, 925, 93-99, 992, 1 (5th cent. BCE - 5th cent. BCE) 1. ἥκω Διὸς παῖς τήνδε Θηβαίων χθόνα 1. I, the son of Zeus, have come to this land of the Thebans—Dionysus, whom once Semele, Kadmos’ daughter, bore, delivered by a lightning-bearing flame. And having taken a mortal form instead of a god’s
6. Herodotus, Histories, 2.49, 2.173-2.174, 3.40-3.43, 4.36 (5th cent. BCE - 5th cent. BCE) 2.49. Now then, it seems to me that Melampus son of Amytheon was not ignorant of but was familiar with this sacrifice. For Melampus was the one who taught the Greeks the name of Dionysus and the way of sacrificing to him and the phallic procession; he did not exactly unveil the subject taking all its details into consideration, for the teachers who came after him made a fuller revelation; but it was from him that the Greeks learned to bear the phallus along in honor of Dionysus, and they got their present practice from his teaching. ,I say, then, that Melampus acquired the prophetic art, being a discerning man, and that, besides many other things which he learned from Egypt, he also taught the Greeks things concerning Dionysus, altering few of them; for I will not say that what is done in Egypt in connection with the god and what is done among the Greeks originated independently: for they would then be of an Hellenic character and not recently introduced. ,Nor again will I say that the Egyptians took either this or any other custom from the Greeks. But I believe that Melampus learned the worship of Dionysus chiefly from Cadmus of Tyre and those who came with Cadmus from Phoenicia to the land now called Boeotia . 2.173. The following was how he scheduled his affairs: in the morning, until the the hour when the marketplace filled, he readily conducted whatever business was brought to him; the rest of the day, he drank and joked at the expense of his companions and was idle and playful. ,But this displeased his friends, who admonished him thus: “O King, you do not conduct yourself well by indulging too much in vulgarity. You, a celebrated man, ought to conduct your business throughout the day, sitting on a celebrated throne; and thus the Egyptians would know that they are governed by a great man, and you would be better spoken of; as it is, what you do is by no means kingly.” ,But he answered them like this: “Men that have bows string them when they must use them, and unstring them when they have used them; were bows kept strung forever, they would break, and so could not be used when needed. ,Such, too, is the nature of man. Were one to be always at serious work and not permit oneself a bit of relaxation, he would go mad or idiotic before he knew it; I am well aware of that, and give each of the two its turn.” Such was his answer to his friends. 2.174. It is said that even when Amasis was a private man he was fond of drinking and joking and was not at all a sober man; and that when his drinking and pleasure-seeking cost him the bare necessities, he would go around stealing. Then when he contradicted those who said that he had their possessions, they would bring him to whatever place of divination was nearby, and sometimes the oracles declared him guilty and sometimes they acquitted him. ,When he became king, he did not take care of the shrines of the gods who had acquitted him of theft, or give them anything for maintece, or make it his practice to sacrifice there, for he knew them to be worthless and their oracles false; but he took scrupulous care of the gods who had declared his guilt, considering them to be gods in very deed and their oracles infallible. 3.40. Now Amasis was somehow aware of Polycrates' great good fortune; and as this continued to increase greatly, he wrote this letter and sent it to Samos : “Amasis addresses Polycrates as follows. ,It is pleasant to learn that a friend and ally is doing well. But I do not like these great successes of yours; for I know the gods, how jealous they are, and I desire somehow that both I and those for whom I care succeed in some affairs, fail in others, and thus pass life faring differently by turns, rather than succeed at everything. ,For from all I have heard I know of no man whom continual good fortune did not bring in the end to evil, and utter destruction. Therefore if you will be ruled by me do this regarding your successes: ,consider what you hold most precious and what you will be sorriest to lose, and cast it away so that it shall never again be seen among men; then, if after this the successes that come to you are not mixed with mischances, strive to mend the matter as I have counselled you.” 3.41. Reading this, and perceiving that Amasis' advice was good, Polycrates considered which of his treasures it would most grieve his soul to lose, and came to this conclusion: he wore a seal set in gold, an emerald, crafted by Theodorus son of Telecles of Samos ; ,being resolved to cast this away, he embarked in a fifty-oared ship with its crew, and told them to put out to sea; and when he was far from the island, he took off the seal-ring in sight of all that were on the ship and cast it into the sea. This done, he sailed back and went to his house, where he grieved for the loss. 3.42. But on the fifth or sixth day from this it happened that a fisherman, who had taken a fine and great fish, and desired to make a gift of it to Polycrates, brought it to the door and said that he wished to see Polycrates. This being granted, he gave the fish, saying: ,“O King, when I caught this fish, I thought best not to take it to market, although I am a man who lives by his hands, but it seemed to me worthy of you and your greatness; and so I bring and offer it to you.” Polycrates was pleased with what the fisherman said; “You have done very well,” he answered, “and I give you double thanks, for your words and for the gift; and I invite you to dine with me.” ,Proud of this honor, the fisherman went home; but the servants, cutting up the fish, found in its belly Polycrates' seal-ring. ,As soon as they saw and seized it, they brought it with joy to Polycrates, and giving the ring to him told him how it had been found. Polycrates saw the hand of heaven in this matter; he wrote a letter and sent it to Egypt, telling all that he had done, and what had happened to him. 3.43. When Amasis had read Polycrates' letter, he perceived that no man could save another from his destiny, and that Polycrates, being so continually fortunate that he even found what he cast away, must come to an evil end. ,So he sent a herald to Samos to renounce his friendship, determined that when some great and terrible mischance overtook Polycrates he himself might not have to sadden his heart for a friend. 4.36. I have said this much of the Hyperboreans, and let it suffice; for I do not tell the story of that Abaris, alleged to be a Hyperborean, who carried the arrow over the whole world, fasting all the while. But if there are men beyond the north wind, then there are others beyond the south. ,And I laugh to see how many have before now drawn maps of the world, not one of them reasonably; for they draw the world as round as if fashioned by compasses, encircled by the Ocean river, and Asia and Europe of a like extent. For myself, I will in a few words indicate the extent of the two, and how each should be drawn.
7. Sophocles, Electra, 656-659, 655 (5th cent. BCE - 5th cent. BCE)
8. Sophocles, Oedipus The King, 708-719, 707 (5th cent. BCE - 5th cent. BCE)
9. Diodorus Siculus, Historical Library, 3.58-3.59, 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. 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.
10. 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.
11. New Testament, Matthew, 28.16-28.20 (1st cent. CE - 1st cent. CE) 28.16. But the eleven disciples went into Galilee, to the mountain where Jesus had sent them. 28.17. When they saw him, they bowed down to him, but some doubted. 28.18. Jesus came to them and spoke to them, saying, "All authority has been given to me in heaven and on earth. 28.19. Go, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit 28.20. teaching them to observe all things which I commanded you. Behold, I am with you always, even to the end of the age." Amen.
12. Plutarch, Julius Caesar, 9.3 (1st cent. CE - 2nd cent. CE)
13. Plutarch, Table Talk, None (1st cent. CE - 2nd cent. CE)
14. Clement of Alexandria, Exhortation To The Greeks, 2.12 (2nd cent. CE - 3rd cent. CE)
15. Pausanias, Description of Greece, 1.29.2 (2nd cent. CE - 2nd cent. CE) 1.29.2. Outside the city, too, in the parishes and on the roads, the Athenians have sanctuaries of the gods, and graves of heroes and of men. The nearest is the Academy, once the property of a private individual, but in my time a gymnasium. As you go down to it you come to a precinct of Artemis, and wooden images of Ariste (Best) and Calliste (Fairest). In my opinion, which is supported by the poems of Pamphos, these are surnames of Artemis. There is another account of them, which I know but shall omit. Then there is a small temple, into which every year on fixed days they carry the image of Dionysus Eleuthereus.
16. Pollux, Onomasticon, 4.53, 4.55 (2nd cent. CE - 3rd cent. CE)

Subjects of this text:

subject	book bibliographic info
aeschylus,different from sophocles	Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 153
agave	Bernabe et al. (2013), Redefining Dionysos, 337
anti-hero,dionysus	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 114
apollo,in electra	Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 153
apollo	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 114
arabia,arab,arabic	Bernabe et al. (2013), Redefining Dionysos, 310
ariadne	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 114
asia,asia minor	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 27
asia	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23
athens,athenian	Bernabe et al. (2013), Redefining Dionysos, 311
athens	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 114
athens and athenians,and drama	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
aulos	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
barbarians	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 114; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 27
bona dea	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
burkert,w.	Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 153
chorus χορός,choral	Bernabe et al. (2013), Redefining Dionysos, 311
classical	Bernabe et al. (2013), Redefining Dionysos, 311
cult,cultic acts for specific cults, the corresponding god or place	Bernabe et al. (2013), Redefining Dionysos, 310, 311, 337, 338
cults,dionysiac	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23
cults,foreign cult	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23
cults,greek	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23
cults,mystery-cult	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 27
cults,of the mother of the gods	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23
cults	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 27
daimon	Bernabe et al. (2013), Redefining Dionysos, 309, 310, 312; Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 153
dance,dancing	Bernabe et al. (2013), Redefining Dionysos, 310, 311, 338
death associated with dionysos and dionysian cult or myth	Bernabe et al. (2013), Redefining Dionysos, 309
deity,foreign	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 27
deity	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 27
democracy and drama	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 114
dindymene	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
dionysiac/dionysian,cult	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23
dionysos,arrival	Bernabe et al. (2013), Redefining Dionysos, 312
dionysos,awakening	Bernabe et al. (2013), Redefining Dionysos, 338
dionysos,dionysos bromios	Bernabe et al. (2013), Redefining Dionysos, 337
dionysos,dionysos dithyrambos	Bernabe et al. (2013), Redefining Dionysos, 338
dionysos,dionysos xenos	Bernabe et al. (2013), Redefining Dionysos, 309, 310, 311, 312
dionysos,epiphany	Bernabe et al. (2013), Redefining Dionysos, 309, 310, 311, 312, 337, 338
dionysos,prodigies	Bernabe et al. (2013), Redefining Dionysos, 337
dionysos,punishment	Bernabe et al. (2013), Redefining Dionysos, 310
dionysos,realm	Bernabe et al. (2013), Redefining Dionysos, 309, 310
dionysos/dionysus	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23, 27
dionysos	Bernabe et al. (2013), Redefining Dionysos, 309, 310, 311, 312, 337, 338
dionysus	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
earth,earthly	Bernabe et al. (2013), Redefining Dionysos, 309
ecstasy ἔκστασις,ecstatic	Bernabe et al. (2013), Redefining Dionysos, 310, 311
effeminate	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 27
egypt	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23, 27
electra,clytemnestra's prayer to apollo"	Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 153
eleusis/eleusinian mysteries	Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 84
euripides,bacchae	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
euripides,different from sophocles	Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 153
euripides,on the mother of the gods	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
euripides	Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 84
flute	Bernabe et al. (2013), Redefining Dionysos, 311
foreign,cult	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23
foreign,deity/deities	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 27
foreign,import	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23
foreign,new-comer from asia	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23
foreign,sages	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23, 27
frenzy,frenzied	Bernabe et al. (2013), Redefining Dionysos, 311
funerary cult,and music	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
gender,female	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 114
gender,male	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 114
gender	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 114
gods,named and unnamed	Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 153
great dionysia,city dionysia	Bernabe et al. (2013), Redefining Dionysos, 311
greece	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 27
greek,authors	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23
greek,culture	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23, 27
helios	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 114
hellenistic,age/era/period	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23
hellens	Bernabe et al. (2013), Redefining Dionysos, 310
homer	Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 84
identity,identity and morality	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 27
initiate	Bernabe et al. (2013), Redefining Dionysos, 338
initiation,initiatory rites	Bernabe et al. (2013), Redefining Dionysos, 310, 311
intercultural	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 27
kadmos,kadmeian	Bernabe et al. (2013), Redefining Dionysos, 311, 337
kybele,as rhea	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
kybele	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
lityerses	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
lycurgus	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 114
lydia,lydian	Bernabe et al. (2013), Redefining Dionysos, 309, 311
lydia,xanthus of	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23
lydia and lydians,and phrygian symbols	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
maenads,maenadic,maenadism	Bernabe et al. (2013), Redefining Dionysos, 337
maenads	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 114
magna mater	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
male	Bernabe et al. (2013), Redefining Dionysos, 338
mania μανία,maniacal	Bernabe et al. (2013), Redefining Dionysos, 309, 310, 311, 312, 337, 338
marsyas	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
mask,masked	Bernabe et al. (2013), Redefining Dionysos, 311, 312
medes	Bernabe et al. (2013), Redefining Dionysos, 310
meion	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
metamorphosis	Bernabe et al. (2013), Redefining Dionysos, 309
midas,and marsyas	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
midas,mother of	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
midas	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
mother (of the gods)	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23, 27
mother of the gods,and animals	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
mother of the gods,and music	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
mother of the gods,as daughter of phrygian king	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
mother of the gods,as mother of midas	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
mother of the gods,as rhea	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
mother of the gods,associated with mountains	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
mother of the gods,rites of	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
music,musical	Bernabe et al. (2013), Redefining Dionysos, 311
music	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
mysteries,mystery cults	Bernabe et al. (2013), Redefining Dionysos, 338
mystic,mystical	Bernabe et al. (2013), Redefining Dionysos, 311
mysticism	Bernabe et al. (2013), Redefining Dionysos, 311
myth,mythical	Bernabe et al. (2013), Redefining Dionysos, 311, 312
myth	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 114
names,gods named and unnamed	Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 153
old comedy	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 114
olympian gods	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 114
orpheus	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 114
painting,vase	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 114
panhellenism	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 114
parody	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 114
pentheus,death	Bernabe et al. (2013), Redefining Dionysos, 337
pentheus	Bernabe et al. (2013), Redefining Dionysos, 337, 338
performance	Bernabe et al. (2013), Redefining Dionysos, 310, 311
persia,persian	Bernabe et al. (2013), Redefining Dionysos, 309
persian,magus	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23
philo	Bernabe et al. (2013), Redefining Dionysos, 311
phrygia,phrygian	Bernabe et al. (2013), Redefining Dionysos, 309
phrygia and phrygians,dominion of	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
phrygia and phrygians,music of	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
phrygian,goddess	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 27
pirate	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 114
polis	Bernabe et al. (2013), Redefining Dionysos, 310
procession	Bernabe et al. (2013), Redefining Dionysos, 311
prodigies of dionysos	Bernabe et al. (2013), Redefining Dionysos, 337
punishment,divine	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 114
punishment	Bernabe et al. (2013), Redefining Dionysos, 309, 310
purification	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
rhea	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
rite,ritual	Bernabe et al. (2013), Redefining Dionysos, 310, 311, 312, 338
ritual	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 27
royalty	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 114
samothracian gods	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
secret/secrecy	Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 84
semele	Bernabe et al. (2013), Redefining Dionysos, 338
soul	Bernabe et al. (2013), Redefining Dionysos, 310
sparagmos	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 114
theater,theatrical	Bernabe et al. (2013), Redefining Dionysos, 312
thebes,theban	Bernabe et al. (2013), Redefining Dionysos, 309, 310, 311, 312, 337, 338
thiasos θίασος	Bernabe et al. (2013), Redefining Dionysos, 311
thrace	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 114; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 27
tragedy,tragic	Bernabe et al. (2013), Redefining Dionysos, 312, 337
tyranny,tyrants	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23
underworld	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 114
unity	Bernabe et al. (2013), Redefining Dionysos, 311
versnel,henrik	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
vine wood	Bernabe et al. (2013), Redefining Dionysos, 309
violence/violent	Bernabe et al. (2013), Redefining Dionysos, 310
wine	Bernabe et al. (2013), Redefining Dionysos, 309, 312
woman	Bernabe et al. (2013), Redefining Dionysos, 310, 311
worship'	Bernabe et al. (2013), Redefining Dionysos, 337
worship	Bernabe et al. (2013), Redefining Dionysos, 311
zeus	Bernabe et al. (2013), Redefining Dionysos, 309, 311, 338; Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 153
zoroaster	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23