Tiresias: The Ancient Mediterranean Religions Source Database

5614

Euripides, Bacchae, 453-460

nan	Release his hands, for caught in the nets he is not so swift as to escape me. But your body is not ill-formed, stranger, for women’s purposes, for which reason you have come to Thebes .

ὡς ἐς γυναῖκας, ἐφʼ ὅπερ ἐς Θήβας πάρει·

Release his hands, for caught in the nets he is not so swift as to escape me. But your body is not ill-formed, stranger, for women’s purposes, for which reason you have come to Thebes .

πλόκαμός τε γάρ σου ταναός, οὐ πάλης ὕπο

For your hair is long, not through wrestling, scattered over your cheeks, full of desire; and you have a white skin from careful preparation, hunting after Aphrodite by your beauty not exposed to strokes of the sun, but beneath the shade.

γένυν παρʼ αὐτὴν κεχυμένος, πόθου πλέως·

λευκὴν δὲ χροιὰν ἐκ παρασκευῆς ἔχεις

οὐχ ἡλίου βολαῖσιν, ἀλλʼ ὑπὸ σκιᾶς

τὴν Ἀφροδίτην καλλονῇ θηρώμενος.

πρῶτον μὲν οὖν μοι λέξον ὅστις εἶ γένος. Διόνυσος

First then tell me who your family is. Dionysu

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

12 results

1. Hesiod, Theogony, 948-949, 947 (8th cent. BCE - 7th cent. BCE)

947. For they are sent by the gods and are to all

2. Homer, Odyssey, 9.270-9.271, 17.483-17.487 (8th cent. BCE - 7th cent. BCE)

3. Hymn To Dionysus, To Dionysus, 7.14 (8th cent. BCE - 6th cent. BCE)

7.14. whom he called to him by their names, and commended them before the company, and rejoiced in them in the same manner as a man would have rejoiced in his own exploits. He also put on their heads crowns of gold, and golden ornaments about their necks, and gave them long spears of gold, and ensigns that were made of silver 7.14. for many of them were so made, that they were on three or even four stories, one above another. The magnificence also of their structure afforded one both pleasure and surprise;

4. Pindar, Olympian Odes, 6.41, 7.32 (6th cent. BCE - 5th cent. BCE)

5. Euripides, Bacchae, 1059, 1063, 1077, 115-119, 13-19, 220, 233, 235-236, 247, 263, 330-431, 435-452, 454-488, 490, 642, 677-774, 800, 894, 1047 (5th cent. BCE - 5th cent. BCE)

1047. ξένος θʼ ὃς ἡμῖν πομπὸς ἦν θεωρίας.

6. Euripides, Suppliant Women, 975 (5th cent. BCE - 5th cent. BCE)

975. and songs, but not such as golden-haired Apollo welcometh; and when I wake to weep, my tears will ever drench the folds of my robe upon my bosom. Choru

7. Sophocles, Ajax, 52-54, 51 (5th cent. BCE - 5th cent. BCE)

8. Aristotle, Athenian Constitution, 26.4 (4th cent. BCE - 4th cent. BCE)

9. Apollodorus, Bibliotheca, 3.4.3 (1st cent. CE - 2nd cent. CE)

3.4.3. Σεμέλης δὲ Ζεὺς ἐρασθεὶς Ἥρας κρύφα συνευνάζεται. ἡ δὲ ἐξαπατηθεῖσα ὑπὸ Ἥρας, κατανεύσαντος αὐτῇ Διὸς πᾶν τὸ αἰτηθὲν ποιήσειν, αἰτεῖται τοιοῦτον αὐτὸν ἐλθεῖν οἷος ἦλθε μνηστευόμενος Ἥραν. Ζεὺς δὲ μὴ δυνάμενος ἀνανεῦσαι παραγίνεται εἰς τὸν θάλαμον αὐτῆς ἐφʼ ἅρματος ἀστραπαῖς ὁμοῦ καὶ βρονταῖς, καὶ κεραυνὸν ἵησιν. Σεμέλης δὲ διὰ τὸν φόβον ἐκλιπούσης, ἑξαμηνιαῖον τὸ βρέφος ἐξαμβλωθὲν ἐκ τοῦ πυρὸς ἁρπάσας ἐνέρραψε τῷ μηρῷ. ἀποθανούσης δὲ Σεμέλης, αἱ λοιπαὶ Κάδμου θυγατέρες διήνεγκαν λόγον, συνηυνῆσθαι θνητῷ τινι Σεμέλην καὶ καταψεύσασθαι Διός, καὶ ὅτι 1 -- διὰ τοῦτο ἐκεραυνώθη. κατὰ δὲ τὸν χρόνον τὸν καθήκοντα Διόνυσον γεννᾷ Ζεὺς λύσας τὰ ῥάμματα, καὶ δίδωσιν Ἑρμῇ. ὁ δὲ κομίζει πρὸς Ἰνὼ καὶ Ἀθάμαντα καὶ πείθει τρέφειν ὡς κόρην. ἀγανακτήσασα δὲ Ἥρα μανίαν αὐτοῖς ἐνέβαλε, καὶ Ἀθάμας μὲν τὸν πρεσβύτερον παῖδα Λέαρχον ὡς ἔλαφον θηρεύσας ἀπέκτεινεν, Ἰνὼ δὲ τὸν Μελικέρτην εἰς πεπυρωμένον λέβητα ῥίψασα, εἶτα βαστάσασα μετὰ νεκροῦ τοῦ παιδὸς ἥλατο κατὰ βυθοῦ. 1 -- καὶ Λευκοθέα μὲν αὐτὴν καλεῖται, Παλαίμων δὲ ὁ παῖς, οὕτως ὀνομασθέντες ὑπὸ τῶν πλεόντων· τοῖς χειμαζομένοις γὰρ βοηθοῦσιν. ἐτέθη δὲ ἐπὶ Μελικέρτῃ ὁ 2 -- ἀγὼν τῶν Ἰσθμίων, Σισύφου θέντος. Διόνυσον δὲ Ζεὺς εἰς ἔριφον ἀλλάξας τὸν Ἥρας θυμὸν ἔκλεψε, καὶ λαβὼν αὐτὸν Ἑρμῆς πρὸς νύμφας ἐκόμισεν ἐν Νύσῃ κατοικούσας τῆς Ἀσίας, ἃς ὕστερον Ζεὺς καταστερίσας ὠνόμασεν Ὑάδας.

10. Plutarch, Pericles, 37 (1st cent. CE - 2nd cent. CE)

11. Pausanias, Description of Greece, 10.4.2-10.4.3 (2nd cent. CE - 2nd cent. CE)

10.4.2. A survey of the ancient circuit of Panopeus led me to guess it to be about seven stades. I was reminded of Homer's verses about Tityos, See Hom. Od. 11.581 where he mentions the city of Panopeus with its beautiful dancing-floors, and how in the fight over the body of Patroclus he says that Schedius, son of Iphitus and king of the Phocians, who was killed by Hector, lived in Panopeus. See Hom. Il. 17.307 foll. It seemed to me that the reason why the king lived here was fear of the Boeotians; at this point is the easiest pass from Boeotia into Phocis, so the king used Panopeus as a fortified post. 10.4.3. The former passage, in which Homer speaks of the beautiful dancing-floors of Panopeus, I could not understand until I was taught by the women whom the Athenians call Thyiads. The Thyiads are Attic women, who with the Delphian women go to Parnassus every other year and celebrate orgies in honor of Dionysus. It is the custom for these Thyiads to hold dances at places, including Panopeus, along the road from Athens . The epithet Homer applies to Panopeus is thought to refer to the dance of the Thyiads.

12. Augustine, The City of God, 7.21 (4th cent. CE - 5th cent. CE)

7.21. Now as to the rites of Liber, whom they have set over liquid seeds, and therefore not only over the liquors of fruits, among which wine holds, so to speak, the primacy, but also over the seeds of animals:- as to these rites, I am unwilling to undertake to show to what excess of turpitude they had reached, because that would entail a lengthened discourse, though I am not unwilling to do so as a demonstration of the proud stupidity of those who practise them. Among other rites which I am compelled from the greatness of their number to omit, Varro says that in Italy, at the places where roads crossed each other the rites of Liber were celebrated with such unrestrained turpitude, that the private parts of a man were worshipped in his honor. Nor was this abomination transacted in secret that some regard at least might be paid to modesty, but was openly and wantonly displayed. For during the festival of Liber this obscene member, placed on a car, was carried with great honor, first over the crossroads in the country, and then into the city. But in the town of Lavinium a whole month was devoted to Liber alone, during the days of which all the people gave themselves up to the must dissolute conversation, until that member had been carried through the forum and brought to rest in its own place; on which unseemly member it was necessary that the most honorable matron should place a wreath in the presence of all the people. Thus, forsooth, was the god Liber to be appeased in order to the growth of seeds. Thus was enchantment to be driven away from fields, even by a matron's being compelled to do in public what not even a harlot ought to be permitted to do in a theatre, if there were matrons among the spectators. For these reasons, then, Saturn alone was not believed to be sufficient for seeds - namely, that the impure mind might find occasions for multiplying the gods; and that, being righteously abandoned to uncleanness by the one true God, and being prostituted to the worship of many false gods, through an avidity for ever greater and greater uncleanness, it should call these sacrilegious rites sacred things, and should abandon itself to be violated and polluted by crowds of foul demons.

Subjects of this text:

subject	book bibliographic info
ajax	Bernabe et al. (2013), Redefining Dionysos, 320
anger (orgē)	Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 221
antithesis	Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 221
apollo,apollonian,apolline	Bernabe et al. (2013), Redefining Dionysos, 331
archaic	Bernabe et al. (2013), Redefining Dionysos, 302
athens,athenian	Bernabe et al. (2013), Redefining Dionysos, 302
bacchic rites,slaves involved in	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 242
bacchus/dionysus	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 242
bacchus	Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 221
bellerophon	Bernabe et al. (2013), Redefining Dionysos, 320
boundaries,crossing of	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 109
cattle	Bernabe et al. (2013), Redefining Dionysos, 320
chorus χορός,choral	Bernabe et al. (2013), Redefining Dionysos, 302
classical	Bernabe et al. (2013), Redefining Dionysos, 302, 331
comedy	Bernabe et al. (2013), Redefining Dionysos, 302
cult,cultic acts for specific cults, the corresponding god or place	Bernabe et al. (2013), Redefining Dionysos, 302, 331
detienne,μ.	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 109
dionysos,and gender	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 109
dionysos,and heroines	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 109
dionysos,dionysos chrysokomes	Bernabe et al. (2013), Redefining Dionysos, 331
dionysos,dionysos xenos	Bernabe et al. (2013), Redefining Dionysos, 302, 320
dionysos,epiphany	Bernabe et al. (2013), Redefining Dionysos, 331
dionysos	Bernabe et al. (2013), Redefining Dionysos, 302, 320, 331
dionysus	Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 221
dodds,e. r.	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 109
epic	Bernabe et al. (2013), Redefining Dionysos, 302
fear	Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 221
feminine	Bernabe et al. (2013), Redefining Dionysos, 331
gallini,c	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 109
gender,and dionysos	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 109
gender,and immortality	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 109
gender,transgression of	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 109
greek literature and practice,bacchic rites	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 242
henrichs,α.	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 109
heracles	Bernabe et al. (2013), Redefining Dionysos, 320
heroines,and dionysos	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 109
homeric	Bernabe et al. (2013), Redefining Dionysos, 302, 320
immortality,and gender	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 109
incense	Bernabe et al. (2013), Redefining Dionysos, 331
ino-leukothea	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 109
jameson,μ.	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 109
kern,ο.	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 109
lysander the lacedaemonian	Bernabe et al. (2013), Redefining Dionysos, 320
magic,magical	Bernabe et al. (2013), Redefining Dionysos, 302
mania μανία,maniacal	Bernabe et al. (2013), Redefining Dionysos, 320, 331
mantis	Bernabe et al. (2013), Redefining Dionysos, 302
masculine	Bernabe et al. (2013), Redefining Dionysos, 331
mystic,mystical	Bernabe et al. (2013), Redefining Dionysos, 302
myth,mythical	Bernabe et al. (2013), Redefining Dionysos, 320
odysseus	Bernabe et al. (2013), Redefining Dionysos, 320
orphism,orphic	Bernabe et al. (2013), Redefining Dionysos, 331
orphism	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 109
pentheus	Bernabe et al. (2013), Redefining Dionysos, 302, 320, 331; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 109; Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 221
pericles	Bernabe et al. (2013), Redefining Dionysos, 302
philosophy	Bernabe et al. (2013), Redefining Dionysos, 320
polis	Bernabe et al. (2013), Redefining Dionysos, 302
segal,c. p.	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 109
sex,sexuality	Bernabe et al. (2013), Redefining Dionysos, 331
skin	Bernabe et al. (2013), Redefining Dionysos, 331
thebes,theban	Bernabe et al. (2013), Redefining Dionysos, 331
tombs	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 109
transgression,of gender	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 109
violence/violent	Bernabe et al. (2013), Redefining Dionysos, 320
war	Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 221
woman'	Bernabe et al. (2013), Redefining Dionysos, 331
women	Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 221
xenia	Bernabe et al. (2013), Redefining Dionysos, 302
zeus,zeus xeinios	Bernabe et al. (2013), Redefining Dionysos, 302
zeus	Bernabe et al. (2013), Redefining Dionysos, 302