Tiresias: The Ancient Mediterranean Religions Source Database

5614

Euripides, Bacchae, 46-48

ὠθεῖ μʼ, ἐν εὐχαῖς τʼ οὐδαμοῦ μνείαν ἔχει.

who fights against the gods as far as I am concerned and drives me away from sacrifices, and in his prayers makes no mention of me, for which I will show him and all the Thebans that I was born a god. And when I have set matters here right, I will move on to another land

ὧν οὕνεκʼ αὐτῷ θεὸς γεγὼς ἐνδείξομαι

πᾶσίν τε Θηβαίοισιν. ἐς δʼ ἄλλην χθόνα

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

11 results

1. 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:

2. Euripides, Bacchae, 10, 100-101, 11-12, 120, 1202, 121-129, 13, 130-134, 1349, 135-139, 14, 140-149, 15, 150-159, 16, 160-169, 17-19, 2, 20-29, 3, 30-39, 4, 40-45, 47-49, 5, 50-55, 550-559, 56, 560-569, 57, 570-575, 58-59, 6, 60-69, 7, 70-77, 777, 779, 78-79, 8, 80-89, 9, 90-99, 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

3. Euripides, Hippolytus, 117-120, 1329-1334, 41-50, 116 (5th cent. BCE - 5th cent. BCE)

4. 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 MeÃ¯on became king of Phrygia and Lydia; and marrying DindymÃª 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 CybelÃª 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 CybelÃª, 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 CybelÃª, 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 CybelÃª 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 CybelÃª 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 CybelÃª, 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 CybelÃª and begat Corybas. And after Iasion had been removed into the circle of the gods, Dardanus and CybelÃª and Corybas conveyed to Asia the sacred rites of the Mother of the Gods and removed with them to Phrygia.,3. Thereupon CybelÃª, joining herself to the first Olympus, begat AlcÃª and called the goddess CybelÃª 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 ThebÃª, 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.

5. 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.

6. 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.

7. Plutarch, Julius Caesar, 9.3 (1st cent. CE - 2nd cent. CE)

8. Plutarch, Table Talk, 717a (1st cent. CE - 2nd cent. CE)

9. Clement of Alexandria, Exhortation To The Greeks, 2.12 (2nd cent. CE - 3rd cent. CE)

10. 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.

11. Pollux, Onomasticon, 4.53, 4.55 (2nd cent. CE - 3rd cent. CE)

Subjects of this text:

subject	book bibliographic info
adaptation	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 164
aphrodite	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 109; Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 163
apollo	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 109
artemis	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 109
athena	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 109
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
bona dea	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
cadmus	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 122, 163
chorus, in drama	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 109
cithaeron	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 122
context/environment/milieu, socio-cultural, ideological	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 142
cult-establishment/foundation	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 142, 163, 164
cult/ritual/worship	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 122, 142, 163, 164, 184
daimon	Bernabe et al., Redefining Dionysos (2013) 312
dindymene	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
diomedes	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 109
dionysos, arrival	Bernabe et al., Redefining Dionysos (2013) 312
dionysos, dionysos xenos	Bernabe et al., Redefining Dionysos (2013) 312
dionysos, epiphany	Bernabe et al., Redefining Dionysos (2013) 312
dionysos	Bernabe et al., Redefining Dionysos (2013) 312
dionysus	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
eleusis/eleusinian mysteries	Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 84
euripides, bacchae	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81; Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 122, 142, 163, 164
euripides, medea	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 122
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) 81
euripides	Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 84; Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 122
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
hero	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 109
hippolytus	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 109
homer	Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 84
hubris	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 184
jesus christ	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 163
joseph of arimathea	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 163
judas, and pentheus	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 142
justice	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 109
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
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) 81
madness (mania)/frenzy	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 122
maenads/maenadism	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 122, 184
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) 312
marsyas	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
mask, masked	Bernabe et al., Redefining Dionysos (2013) 312
meion	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
messengers/messenger-speech	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 184
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
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) 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 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 rhea	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, associated with mountains	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, 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) 122, 163, 164
myth, mythical	Bernabe et al., Redefining Dionysos (2013) 312
nicodemus	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 163
pattern (plot/thematic)	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 164
pentheus	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 122, 142, 184
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
prayer	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 109
prodicus	Pucci, Euripides' Revolution Under Cover: An Essay (2016) 162
prologue/expository opening, of bacchae	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 142, 163, 184
prologue/expository opening	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 122, 163
prometheus	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 109
purification	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
reception, of concepts and ideas	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 184
reception, of dramatic conventions	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 122
reception, of dramatic situations and themes	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 142, 163, 164
redemption	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 122, 142
refiguration	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 122
replacement/substitution of names	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 164
resemblances, reception	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 122, 142, 163, 164, 184
resemblances	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 163
rhea	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
rite, ritual	Bernabe et al., Redefining Dionysos (2013) 312
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) 84
segal, c. p.	Pucci, Euripides' Revolution Under Cover: An Essay (2016) 162
semele	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 122
stance in greek tragedy	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 109
teiresias	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 163
theater, theatrical	Bernabe et al., Redefining Dionysos (2013) 312
thebes, theban	Bernabe et al., Redefining Dionysos (2013) 312
thebes	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 122, 142, 163, 164
thebes (boeotia)	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 109
theodicy	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 109
theologos (iohannes)	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 163
theomachoi	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 109
theomachos (–oi)/theomachia/theomachein	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 142, 184
theotokos (mother of god)	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 122, 142, 163, 184
tragedy, tragic	Bernabe et al., Redefining Dionysos (2013) 312
variations	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 164
versnel, henrik	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
wine'	Bernabe et al., Redefining Dionysos (2013) 312
xxii, lack of dramatic unity/staging problems	Xanthaki-Karamanou, 'Dionysiac' Dialogues: Euripides' 'Bacchae', Aeschylus and 'Christus Patiens' (2022) 122