Tiresias: The Ancient Mediterranean Religions Source Database

5614

Euripides, Bacchae, 485

τὰ δʼ ἱερὰ νύκτωρ ἢ μεθʼ ἡμέραν τελεῖς; Διόνυσος

Do you perform the rites by night or by day? Dionysu

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

22 results

1. Homeric Hymns, To Pan, 46 (8th cent. BCE - 6th cent. BCE)

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. Aristophanes, Acharnians, 263 (5th cent. BCE - 4th cent. BCE)

263. Φαλῆς ἑταῖρε Βακχίου

4. Aristophanes, Clouds, 300-313, 299 (5th cent. BCE - 4th cent. BCE)

5. Aristophanes, Frogs, 1259 (5th cent. BCE - 4th cent. BCE)

1259. τὸν Βακχεῖον ἄνακτα

6. Aristophanes, The Women Celebrating The Thesmophoria, 988 (5th cent. BCE - 4th cent. BCE)

988. δέσποτ': ἐγὼ δὲ κώμοις

7. Euripides, Bacchae, 1124, 1145, 1189, 13-14, 145, 15-19, 195, 220, 225, 234, 247, 257, 286-301, 366, 438-440, 449, 453, 455-460, 464-484, 486-488, 490, 528, 605, 623, 632, 67, 769, 810, 812, 814-815, 828, 838, 851, 862, 894, 998, 1020 (5th cent. BCE - 5th cent. BCE)

1020. ἴθʼ, ὦ Βάκχε, θηραγρευτᾷ βακχᾶν

1020. Go, Bacchus, with smiling face throw a deadly noose around the hunter of the Bacchae as he falls beneath the flock of Maenads. Second Messenger

8. Euripides, Ion, 716, 218 (5th cent. BCE - 5th cent. BCE)

9. Euripides, Iphigenia Among The Taurians, 953 (5th cent. BCE - 5th cent. BCE)

10. Herodotus, Histories, 2.65, 2.139, 4.79, 6.135, 8.65 (5th cent. BCE - 5th cent. BCE)

2.65. but the Egyptians in this and in all other matters are exceedingly strict against desecration of their temples. ,Although Egypt has Libya on its borders, it is not a country of many animals. All of them are held sacred; some of these are part of men's households and some not; but if I were to say why they are left alone as sacred, I should end up talking of matters of divinity, which I am especially averse to treating; I have never touched upon such except where necessity has compelled me. ,But I will indicate how it is customary to deal with the animals. Men and women are appointed guardians to provide nourishment for each kind respectively; a son inherits this office from his father. ,Townsfolk in each place, when they pay their vows, pray to the god to whom the animal is dedicated, shaving all or one half or one third of their children's heads, and weighing the hair in a balance against a sum of silver; then the weight in silver of the hair is given to the female guardian of the creatures, who buys fish with it and feeds them. ,Thus, food is provided for them. Whoever kills one of these creatures intentionally is punished with death; if he kills accidentally, he pays whatever penalty the priests appoint. Whoever kills an ibis or a hawk, intentionally or not, must die for it. 2.139. Now the departure of the Ethiopian (they said) came about in this way. After seeing in a dream one who stood over him and urged him to gather together all the Priests in Egypt and cut them in half, he fled from the country. ,Seeing this vision, he said, he supposed it to be a manifestation sent to him by the gods, so that he might commit sacrilege and so be punished by gods or men; he would not (he said) do so, but otherwise, for the time foretold for his rule over Egypt was now fulfilled, after which he was to depart: ,for when he was still in Ethiopia, the oracles that are consulted by the people of that country told him that he was fated to reign fifty years over Egypt . Seeing that this time was now completed and that he was troubled by what he saw in his dream, Sabacos departed from Egypt of his own volition. 4.79. But when things had to turn out badly for him, they did so for this reason: he conceived a desire to be initiated into the rites of the Bacchic Dionysus; and when he was about to begin the sacred mysteries, he saw the greatest vision. ,He had in the city of the Borysthenites a spacious house, grand and costly (the same house I just mentioned), all surrounded by sphinxes and griffins worked in white marble; this house was struck by a thunderbolt. And though the house burnt to the ground, Scyles none the less performed the rite to the end. ,Now the Scythians reproach the Greeks for this Bacchic revelling, saying that it is not reasonable to set up a god who leads men to madness. ,So when Scyles had been initiated into the Bacchic rite, some one of the Borysthenites scoffed at the Scythians: “You laugh at us, Scythians, because we play the Bacchant and the god possesses us; but now this deity has possessed your own king, so that he plays the Bacchant and is maddened by the god. If you will not believe me, follow me now and I will show him to you.” ,The leading men among the Scythians followed him, and the Borysthenite brought them up secretly onto a tower; from which, when Scyles passed by with his company of worshippers, they saw him playing the Bacchant; thinking it a great misfortune, they left the city and told the whole army what they had seen. 6.135. So Miltiades sailed back home in a sorry condition, neither bringing money for the Athenians nor having won Paros; he had besieged the town for twenty-six days and ravaged the island. ,The Parians learned that Timo the under-priestess of the goddesses had been Miltiades' guide and desired to punish her for this. Since they now had respite from the siege, they sent messengers to Delphi to ask if they should put the under-priestess to death for guiding their enemies to the capture of her native country, and for revealing to Miltiades the rites that no male should know. ,But the Pythian priestess forbade them, saying that Timo was not responsible: Miltiades was doomed to make a bad end, and an apparition had led him in these evils. 8.65. Dicaeus son of Theocydes, an Athenian exile who had become important among the Medes, said that at the time when the land of Attica was being laid waste by Xerxes' army and there were no Athenians in the country, he was with Demaratus the Lacedaemonian on the Thriasian plain and saw advancing from Eleusis a cloud of dust as if raised by the feet of about thirty thousand men. They marvelled at what men might be raising such a cloud of dust and immediately heard a cry. The cry seemed to be the “Iacchus” of the mysteries, ,and when Demaratus, ignorant of the rites of Eleusis, asked him what was making this sound, Dicaeus said, “Demaratus, there is no way that some great disaster will not befall the king's army. Since Attica is deserted, it is obvious that this voice is divine and comes from Eleusis to help the Athenians and their allies. ,If it descends upon the Peloponnese, the king himself and his army on the mainland will be endangered. If, however, it turns towards the ships at Salamis, the king will be in danger of losing his fleet. ,Every year the Athenians observe this festival for the Mother and the Maiden, and any Athenian or other Hellene who wishes is initiated. The voice which you hear is the ‘Iacchus’ they cry at this festival.” To this Demaratus replied, “Keep silent and tell this to no one else. ,If these words of yours are reported to the king, you will lose your head, and neither I nor any other man will be able to save you, so be silent. The gods will see to the army.” ,Thus he advised, and after the dust and the cry came a cloud, which rose aloft and floated away towards Salamis to the camp of the Hellenes. In this way they understood that Xerxes' fleet was going to be destroyed. Dicaeus son of Theocydes used to say this, appealing to Demaratus and others as witnesses.

11. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE)

396d. Hermogenes. Indeed, Socrates, you do seem to me to be uttering oracles, exactly like an inspired prophet. Socrates. Yes, Hermogenes, and I am convinced that the inspiration came to me from Euthyphro the Prospaltian. For I was with him and listening to him a long time early this morning. So he must have been inspired, and he not only filled my ears but took possession of my soul with his superhuman wisdom. So I think this is our duty:

12. Plato, Euthyphro, None (5th cent. BCE - 4th cent. BCE)

3c. Socrates. My dear Euthyphro, their ridicule is perhaps of no consequence. For the Athenians, I fancy, are not much concerned, if they think a man is clever, provided he does not impart his clever notions to others; but when they think he makes others to be like himself

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

14. Sophocles, Antigone, 148-154, 1121 (5th cent. BCE - 5th cent. BCE)

15. Sophocles, Oedipus The King, 211 (5th cent. BCE - 5th cent. BCE)

16. Xenophon, Hellenica, 2.4.20, 6.3.6 (5th cent. BCE - 4th cent. BCE)

2.4.20. And Cleocritus, the herald of the initiated, i.e. in the Eleusinian mysteries. a man with a very fine voice, obtained silence and said: Fellow citizens, why do you drive us out of the city? why do you wish to kill us? For we never did you any harm, but we have shared with you in the most solemn rites and sacrifices and the most splendid festivals, we have been companions in the dance and schoolmates and comrades in arms, and we have braved many dangers with you both by land and by sea in defense of the 404 B.C. common safety and freedom of us both. 6.3.6. The right course, indeed, would have been for us not to take up arms against one another in the beginning, since the tradition is that the first strangers to whom Triptolemus, Triptolemus of Eleusis had, according to the legend, carried from Attica throughout Greece both the cult of Demeter and the knowledge of her art — agriculture. Heracles was the traditional ancestor of the Spartan kings (cp. III. iii.) while the Dioscuri, Castor and Pollux, were putative sons of Tyndareus of Sparta. our ancestor, revealed the mystic rites of Demeter and Core were Heracles, your state’s founder, and the Dioscuri, your citizens; and, further, that it was upon Peloponnesus that he first bestowed the seed of Demeter’s fruit. How, then, can it be right, 371 B.C. either that you should ever come to destroy the fruit of those very men from whom you received the seed, or that we should not desire those very men, to whom we gave the seed, to obtain the greatest possible abundance of food? But if it is indeed ordered of the gods that wars should come among men, then we ought to begin war as tardily as we can, and, when it has come, to bring it to an end as speedily as possible.

17. Plutarch, Fragments, 157 (1st cent. CE - 2nd cent. CE)

18. Plutarch, Fragments, 157 (1st cent. CE - 2nd cent. CE)

19. 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.

20. Orphic Hymns., Fragments, 486, 485

21. Orphic Hymns., Hymni, 45.2, 52.1

22. Papyri, Derveni Papyrus, 20.2

Subjects of this text:

subject	book bibliographic info
ajax	Bernabe et al. (2013), Redefining Dionysos, 320
allegoresis (allegorical interpretation),in the derveni papyrus	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 134
allegoresis (allegorical interpretation)	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 134
antigone	Bernabe et al. (2013), Redefining Dionysos, 273
aphrodite,revenge of,in hippolytus	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 176
aphrodite	Gorain (2019), Language in the Confessions of Augustine, 15
athena	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 176
athens,athenian	Bernabe et al. (2013), Redefining Dionysos, 273
athens	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 134
bacchanalia	Gorain (2019), Language in the Confessions of Augustine, 15
bacchus,βάκχος	Bernabe et al. (2013), Redefining Dionysos, 273
bellerophon	Bernabe et al. (2013), Redefining Dionysos, 320
campania	Gorain (2019), Language in the Confessions of Augustine, 15
cattle	Bernabe et al. (2013), Redefining Dionysos, 320
chorus χορός,choral	Bernabe et al. (2013), Redefining Dionysos, 273
creon	Bernabe et al. (2013), Redefining Dionysos, 273
cult,cultic acts for specific cults, the corresponding god or place	Bernabe et al. (2013), Redefining Dionysos, 273
dance,dancing,ecstatic,frenzied,maenadic,orgiastic	Bernabe et al. (2013), Redefining Dionysos, 273
derveni author	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 134
derveni poem	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 134
dionysos,dionysos bacchas	Bernabe et al. (2013), Redefining Dionysos, 273
dionysos,dionysos baccheios	Bernabe et al. (2013), Redefining Dionysos, 273
dionysos,dionysos baccheus	Bernabe et al. (2013), Redefining Dionysos, 273
dionysos,dionysos bacchios	Bernabe et al. (2013), Redefining Dionysos, 273
dionysos,dionysos bacchos	Bernabe et al. (2013), Redefining Dionysos, 273
dionysos,dionysos elelichthon	Bernabe et al. (2013), Redefining Dionysos, 273
dionysos,dionysos xenos	Bernabe et al. (2013), Redefining Dionysos, 320
dionysos	Bernabe et al. (2013), Redefining Dionysos, 273, 320
diviners	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 134
ecstasy ἔκστασις,ecstatic	Bernabe et al. (2013), Redefining Dionysos, 273
eros,bacchants,obsession of pentheus with sexual impropriety of	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 176
eschatology	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 134
etruria	Gorain (2019), Language in the Confessions of Augustine, 15
euripides,bacchae	Gorain (2019), Language in the Confessions of Augustine, 15
euripides	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 134; Gorain (2019), Language in the Confessions of Augustine, 15
experts,expertise,derveni author as expert	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 134
festival,festivity,festive	Bernabe et al. (2013), Redefining Dionysos, 273
gods	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 134
gods as elements,names of the gods	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 134
great dionysia,city dionysia	Bernabe et al. (2013), Redefining Dionysos, 273
hearing (in the mysteries)	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 134
heracles	Bernabe et al. (2013), Redefining Dionysos, 320
hispala faecenia	Gorain (2019), Language in the Confessions of Augustine, 15
homeric	Bernabe et al. (2013), Redefining Dionysos, 320
initiate	Bernabe et al. (2013), Redefining Dionysos, 273
initiates	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 134
livy	Gorain (2019), Language in the Confessions of Augustine, 15
lysander the lacedaemonian	Bernabe et al. (2013), Redefining Dionysos, 320
mania μανία,maniacal	Bernabe et al. (2013), Redefining Dionysos, 320
medicine	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 134
mysteries	Gorain (2019), Language in the Confessions of Augustine, 15
mystic,mystical	Bernabe et al. (2013), Redefining Dionysos, 273
myth,mythical	Bernabe et al. (2013), Redefining Dionysos, 320
night,nocturnal	Bernabe et al. (2013), Redefining Dionysos, 273
odysseus	Bernabe et al. (2013), Redefining Dionysos, 320
offerings (bloodless)	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 134
officiants (in the mysteries)	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 134
olympus,olympian,god	Bernabe et al. (2013), Redefining Dionysos, 273
oracles	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 134
orphic doctrines	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 134
orphic poems	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 134
orphic rites	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 134
paculla annia	Gorain (2019), Language in the Confessions of Augustine, 15
pelinna	Bernabe et al. (2013), Redefining Dionysos, 273
pentheus	Bernabe et al. (2013), Redefining Dionysos, 320; Gorain (2019), Language in the Confessions of Augustine, 15
philosophy	Bernabe et al. (2013), Redefining Dionysos, 320
plato	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 134
plutarch	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 134
polis	Bernabe et al. (2013), Redefining Dionysos, 273
poseidon	Bernabe et al. (2013), Redefining Dionysos, 273
pre-socratic philosophy	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 134
private initiators	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 134
procession	Bernabe et al. (2013), Redefining Dionysos, 273
professionals,of the sacred	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 134
revenge,of hera in heracles	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 176
riddles	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 134
rites,rituals	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 134
sacrifices	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 134
sparagmos	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 176
temple	Bernabe et al. (2013), Redefining Dionysos, 273
thebes,theban	Bernabe et al. (2013), Redefining Dionysos, 273
theology	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 134
thiasos θίασος	Bernabe et al. (2013), Redefining Dionysos, 273
tiresias	Gorain (2019), Language in the Confessions of Augustine, 15
tiresias (in euripides bacchae)	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 134
tragedy,tragic	Bernabe et al. (2013), Redefining Dionysos, 273
truth	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 134
violence/violent	Bernabe et al. (2013), Redefining Dionysos, 320
women as worshippers of bacchus	Gorain (2019), Language in the Confessions of Augustine, 15
worship	Bernabe et al. (2013), Redefining Dionysos, 273
worshippers'	Bernabe et al. (2013), Redefining Dionysos, 273
zeus mind	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 134
ἱερά	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 134