Tiresias: The Ancient Mediterranean Religions Source Database

5614

Euripides, Bacchae, 474
οὐ θέμις ἀκοῦσαί σʼ, ἔστι δʼ ἄξιʼ εἰδέναι. Πενθεύς It is not lawful for you to hear, but they are worth knowing. Pentheu

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

20 results
1. Homeric Hymns, To Demeter, 80 (8th cent. BCE - 6th cent. BCE) 80. But by your beams through the extremity
2. 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;
3. Andocides, On The Mysteries, 31 (5th cent. BCE - 4th cent. BCE)
4. Aristophanes, The Women Celebrating The Thesmophoria, 1150 (5th cent. BCE - 4th cent. BCE) 1150. οὗ δὴ ἀνδράσιν οὐ θέμις εἰσορᾶν
5. Euripides, Bacchae, 14-19, 220, 226-232, 247, 278-284, 300-301, 416, 438-440, 449, 453, 455-460, 464-473, 475-488, 490, 502, 565-585, 608-609, 616-631, 642, 769, 794-797, 800, 810, 812, 814-815, 828, 838, 848, 850-854, 862, 894, 912-913, 13 (5th cent. BCE - 5th cent. BCE)
6. Euripides, Children of Heracles, 613 (5th cent. BCE - 5th cent. BCE)
7. Euripides, Hippolytus, 25 (5th cent. BCE - 5th cent. BCE) 25. to witness the solemn mystic rites and be initiated therein in Pandion’s land, i.e. Attica. Phaedra, his father’s noble wife, caught sight of him, and by my designs she found her heart was seized with wild desire.
8. Gorgias of Leontini, Fragments, 23 (5th cent. BCE - 4th cent. BCE)
9. Herodotus, Histories, 5.72.3 (5th cent. BCE - 5th cent. BCE) 5.72.3. The prophetic voice that Cleomenes heard accordingly had its fulfillment, for when he went up to the acropolis with the intention of taking possession of it, he approached the shrine of the goddess to address himself to her. The priestess rose up from her seat, and before he had passed through the door-way, she said, “Go back, Lacedaemonian stranger, and do not enter the holy place since it is not lawful that Dorians should pass in here. “My lady,” he answered, “I am not a Dorian, but an Achaean.”
10. Sophocles, Ajax, 52-54, 51 (5th cent. BCE - 5th cent. BCE)
11. Sophocles, Fragments, 753.2 (5th cent. BCE - 5th cent. BCE)
12. Sophocles Iunior, Fragments, 753.2 (5th cent. BCE - 4th cent. BCE)
13. Septuagint, 3 Maccabees, 1.12, 3.25, 5.5-5.6, 5.11, 5.27-5.30, 5.42-5.43, 6.27 (2nd cent. BCE - 2nd cent. BCE) 1.12. Even after the law had been read to him, he did not cease to maintain that he ought to enter, saying, "Even if those men are deprived of this honor, I ought not to be. 3.25. Therefore we have given orders that, as soon as this letter shall arrive, you are to send to us those who live among you, together with their wives and children, with insulting and harsh treatment, and bound securely with iron fetters, to suffer the sure and shameful death that befits enemies. 5.5. The servants in charge of the Jews went out in the evening and bound the hands of the wretched people and arranged for their continued custody through the night, convinced that the whole nation would experience its final destruction. 5.5. Not only this, but when they considered the help which they had received before from heaven they prostrated themselves with one accord on the ground, removing the babies from their breasts 5.6. For to the Gentiles it appeared that the Jews were left without any aid 5.11. But the Lord sent upon the king a portion of sleep, that beneficence which from the beginning, night and day, is bestowed by him who grants it to whomever he wishes. 5.27. But he, upon receiving the report and being struck by the unusual invitation to come out -- since he had been completely overcome by incomprehension -- inquired what the matter was for which this had been so zealously completed for him. 5.28. This was the act of God who rules over all things, for he had implanted in the king's mind a forgetfulness of the things he had previously devised. 5.29. Then Hermon and all the king's friends pointed out that the beasts and the armed forces were ready, "O king, according to your eager purpose. 5.42. Upon this the king, a Phalaris in everything and filled with madness, took no account of the changes of mind which had come about within him for the protection of the Jews, and he firmly swore an irrevocable oath that he would send them to death without delay, mangled by the knees and feet of the beasts 5.43. and would also march against Judea and rapidly level it to the ground with fire and spear, and by burning to the ground the temple inaccessible to him would quickly render it forever empty of those who offered sacrifices there. 6.27. Loose and untie their unjust bonds! Send them back to their homes in peace, begging pardon for your former actions!
14. Catullus, Poems, 64.260 (1st cent. BCE - 1st cent. BCE)
15. Diodorus Siculus, Historical Library, 3.65.7 (1st cent. BCE - 1st cent. BCE) 3.65.7.  But some of the poets, one of whom is Antimachus, state that Lycurgus was king, not of Thrace, but of Arabia, and that the attack upon Dionysus and the Bacchantes was made at the Nysa which is in Arabia. However this may be, Dionysus, they say, punished the impious but treated all other men honourably, and then made his return journey from India to Thebes upon an elephant.
16. Aelius Aristides, Orations, 22.2, 22.12 (2nd cent. CE - 2nd cent. CE)
17. 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.
18. Epigraphy, Lscg, 136
19. Orphic Hymns., Fragments, 474, 1
20. Papyri, Derveni Papyrus, 9.2, 12.5, 18.5, 23.2, 23.5, 25.13, 26.8

Subjects of this text:

subject	book bibliographic info
ajax	Bernabe et al. (2013), Redefining Dionysos, 320
alectrona	Peels (2016), Hosios: A Semantic Study of Greek Piety, 173
alexandria,alexandrian	Bernabe et al. (2013), Redefining Dionysos, 459
aphrodite,as both sweet and ferocious	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 165
aphrodite,revenge of,in hippolytus	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 176
artemis	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 165
assimilation	Bernabe et al. (2013), Redefining Dionysos, 321
athena	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 176
bacchic	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 24
bellerophon	Bernabe et al. (2013), Redefining Dionysos, 320
cattle	Bernabe et al. (2013), Redefining Dionysos, 320
censer θυμιατήριον	Bernabe et al. (2013), Redefining Dionysos, 459
communality	Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 12
cult,cultic acts for specific cults, the corresponding god or place	Bernabe et al. (2013), Redefining Dionysos, 321, 459
death associated with dionysos and dionysian cult or myth	Bernabe et al. (2013), Redefining Dionysos, 459
derveni papyrus	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 3
dionysism	Bernabe et al. (2013), Redefining Dionysos, 459
dionysos,dionysos xenos	Bernabe et al. (2013), Redefining Dionysos, 320, 321
dionysos	Bernabe et al. (2013), Redefining Dionysos, 320, 321, 459
distribution,of θέμις	Peels (2016), Hosios: A Semantic Study of Greek Piety, 173
ecstasy ἔκστασις,ecstatic	Bernabe et al. (2013), Redefining Dionysos, 321
egg,cosmic e.	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 3
egypt,egyptian	Bernabe et al. (2013), Redefining Dionysos, 459
eleusis,eleusinian,mysteries	Bernabe et al. (2013), Redefining Dionysos, 321
eleusis,eleusinian	Bernabe et al. (2013), Redefining Dionysos, 321
eleusis/eleusinian	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 3
eros,bacchants,obsession of pentheus with sexual impropriety of	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 176
euripides	Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 66
flute	Bernabe et al. (2013), Redefining Dionysos, 459
formula	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 24
gift	Bernabe et al. (2013), Redefining Dionysos, 459
gorgias	Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 12
hagnos,of dance	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 240
heracles	Bernabe et al. (2013), Redefining Dionysos, 320
hermes	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 24
historic specificity	Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 12
homeric	Bernabe et al. (2013), Redefining Dionysos, 320
hosios (and cognates),in context of rituals of worship	Peels (2016), Hosios: A Semantic Study of Greek Piety, 173
hybris	Bernabe et al. (2013), Redefining Dionysos, 459
incense	Bernabe et al. (2013), Redefining Dionysos, 459
initiate	Bernabe et al. (2013), Redefining Dionysos, 321
initiation,initiatory rites	Bernabe et al. (2013), Redefining Dionysos, 321
initiation	Peels (2016), Hosios: A Semantic Study of Greek Piety, 173
involvement	Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 12
ivy	Bernabe et al. (2013), Redefining Dionysos, 459
jerusalem,temple of	Bernabe et al. (2013), Redefining Dionysos, 459
jews,jewish	Bernabe et al. (2013), Redefining Dionysos, 459
knowledge	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 3, 24
liberation	Bernabe et al. (2013), Redefining Dionysos, 459
lydia,lydian	Bernabe et al. (2013), Redefining Dionysos, 321
lysander the lacedaemonian	Bernabe et al. (2013), Redefining Dionysos, 320
mania μανία,maniacal	Bernabe et al. (2013), Redefining Dionysos, 320, 321
mystai,of idean zeus	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 240
mysteries,mystery cults,bacchic,dionysiac	Bernabe et al. (2013), Redefining Dionysos, 321, 459
mystes μύστης	Bernabe et al. (2013), Redefining Dionysos, 321
mystic,mystical	Bernabe et al. (2013), Redefining Dionysos, 321
myth,mythical	Bernabe et al. (2013), Redefining Dionysos, 320
myth	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 24
odysseus	Bernabe et al. (2013), Redefining Dionysos, 320
orality	Peels (2016), Hosios: A Semantic Study of Greek Piety, 173
orphic,see bacchic,initiation,mystery cults,rites	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 3
orphic,see hieros logos	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 3
pentheus	Bernabe et al. (2013), Redefining Dionysos, 320, 321, 459
performance	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 3
philosophy	Bernabe et al. (2013), Redefining Dionysos, 320
poetry	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 24
polis	Bernabe et al. (2013), Redefining Dionysos, 321
possession,possessed	Bernabe et al. (2013), Redefining Dionysos, 459
profane,uninitiated	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 3, 24
promise	Bernabe et al. (2013), Redefining Dionysos, 459
psyche as seat of purity/impurity,in the bacchae	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 240
ptolemies	Bernabe et al. (2013), Redefining Dionysos, 459
ptolemy iv philopator	Bernabe et al. (2013), Redefining Dionysos, 459
punishment	Bernabe et al. (2013), Redefining Dionysos, 459
religious virtuosity	Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 66
revenge,of hera in heracles	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 176
rhea/cybele	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 240
rite,ritual	Bernabe et al. (2013), Redefining Dionysos, 321, 459
ritual norms	Peels (2016), Hosios: A Semantic Study of Greek Piety, 173
rituals,bacchic	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 240
sacred laws	Peels (2016), Hosios: A Semantic Study of Greek Piety, 173
sacrifice,sacrificial	Bernabe et al. (2013), Redefining Dionysos, 321
samothrace,samothracian	Bernabe et al. (2013), Redefining Dionysos, 321
seleucids	Bernabe et al. (2013), Redefining Dionysos, 459
semele	Bernabe et al. (2013), Redefining Dionysos, 459
sophoclean language,engages through blend of certainty and uncertainty	Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 12
sparagmos	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 165, 176
spectators,differences between	Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 12
spectators,expectations,knowledge	Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 12
teiresias	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 240
temple	Bernabe et al. (2013), Redefining Dionysos, 459
theater,theatrical	Bernabe et al. (2013), Redefining Dionysos, 321
thebes,theban	Bernabe et al. (2013), Redefining Dionysos, 321, 459
themis	Peels (2016), Hosios: A Semantic Study of Greek Piety, 173
theomachist,theomachus	Bernabe et al. (2013), Redefining Dionysos, 459
thiasos θίασος	Bernabe et al. (2013), Redefining Dionysos, 321
tragedy	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 24
violence/violent	Bernabe et al. (2013), Redefining Dionysos, 320, 459
wine	Bernabe et al. (2013), Redefining Dionysos, 459
worship'	Bernabe et al. (2013), Redefining Dionysos, 321
xenia	Bernabe et al. (2013), Redefining Dionysos, 321
zagreus	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 240
zeus	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 240