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Tiresias: The Ancient Mediterranean Religions Source Database



5614
Euripides, Bacchae, 596-599


ἆ ἆOh! Oh! Do you not see the the fire, do you not perceive, about the sacred tomb of Semele, the flame that Zeus’ thunderbolt left?


πῦρ οὐ λεύσσεις, οὐδʼ αὐγάζῃOh! Oh! Do you not see the the fire, do you not perceive, about the sacred tomb of Semele, the flame that Zeus’ thunderbolt left?


Σεμέλας ἱερὸν ἀμφὶ τάφον, ἅνOh! Oh! Do you not see the the fire, do you not perceive, about the sacred tomb of Semele, the flame that Zeus’ thunderbolt left?


ποτε κεραυνόβολος ἔλιπε φλόγαOh! Oh! Do you not see the the fire, do you not perceive, about the sacred tomb of Semele, the flame that Zeus’ thunderbolt left?


Δίου βροντᾶς;Oh! Oh! Do you not see the the fire, do you not perceive, about the sacred tomb of Semele, the flame that Zeus’ thunderbolt left?


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

16 results
1. Hesiod, Theogony, 942 (8th cent. BCE - 7th cent. BCE)

942. Causes the sacred earth to melt: just so
2. Pindar, Olympian Odes, 2.25 (6th cent. BCE - 5th cent. BCE)

3. Pindar, Pythian Odes, 11.1 (6th cent. BCE - 5th cent. BCE)

4. Aristophanes, The Women Celebrating The Thesmophoria, 985-1000 (5th cent. BCE - 4th cent. BCE)

1000. εὐπέταλος ἕλικι θάλλει.
5. Euripides, Bacchae, 100, 1000-1009, 101, 1010-1019, 102, 1020-1023, 1025-1026, 1029, 103, 1030-1039, 104, 1040, 1043-1049, 105, 1050-1059, 106, 1060-1069, 107, 1070-1079, 108, 1080-1089, 109, 1090-1099, 11, 110, 1100-1109, 111, 1110-1119, 112, 1120-1129, 113, 1130-1139, 114, 1140-1149, 115, 1150-1152, 116-119, 12, 120-166, 443-450, 5, 553-555, 567, 576-595, 597-599, 6, 600-639, 64, 640-647, 65, 652, 66, 667, 67, 677-679, 68, 680-689, 69, 690-699, 7, 70, 700-709, 71, 710-719, 72, 720-729, 73, 730-739, 74, 740-749, 75, 750-759, 76, 760-769, 77, 770-774, 78-79, 794-795, 8, 80-89, 9, 90-91, 918-919, 92, 920-929, 93, 930-939, 94, 940-949, 95, 950-959, 96, 960-969, 97, 970-979, 98, 980-989, 99, 990-999, 10 (5th cent. BCE - 5th cent. BCE)

10. αἰνῶ δὲ Κάδμον, ἄβατον ὃς πέδον τόδε 10. I praise Kadmos, who has made this place hallowed, the shrine of his daughter; and I have covered it all around with the cluster-bearing leaf of the vine.I have left the wealthy lands of the Lydians and Phrygians, the sun-parched plains of the Persians
6. Euripides, Phoenician Women, 1752-1753, 1751 (5th cent. BCE - 5th cent. BCE)

1751. At least go seek the Bromian god in his untrodden sanctuary among the Maenads’ hills. Antigone
7. Sophocles, Antigone, 1116-1152, 1115 (5th cent. BCE - 5th cent. BCE)

8. Diodorus Siculus, Historical Library, 3.63.3-3.63.4, 4.2.2-4.2.3, 5.52 (1st cent. BCE - 1st cent. BCE)

3.63.3.  This, then, is their account: The most ancient Dionysus was an Indian, and since his country, because of the excellent climate, produced the vine in abundance without cultivation, he was the first to press out the clusters of grapes and to devise the use of wine as a natural product, likewise to give the proper care to the figs and other fruits which grow upon trees, and, speaking generally, to devise whatever pertains to the harvesting and storing of these fruits. The same Dionysus is, furthermore, said to have worn a long beard, the reason for the report being that it is the custom among the Indians to give great care, until their death, to the raising of a beard. 3.63.4.  Now this Dionysus visited with an army all the inhabited world and gave instruction both as to the culture of the vine and the crushing of the clusters in the wine-vats (lenoi), which is the reason why the god was named Lenaeus. Likewise, he allowed all people to share in his other discoveries, and when he passed from among men he received immortal honour at the hands of those who had received his benefactions. 4.2.2.  Semelê was loved by Zeus because of her beauty, but since he had his intercourse with her secretly and without speech she thought that the god despised her; consequently she made the request of him that he come to her embraces in the same manner as in his approaches to Hera. 4.2.3.  Accordingly, Zeus visited her in a way befitting a god, accompanied by thunder and lightning, revealing himself to her as he embraced her; but Semelê, who was pregt and unable to endure the majesty of the divine presence, brought forth the babe untimely and was herself slain by the fire. Thereupon Zeus, taking up the child, handed it over to the care of Hermes, and ordered him to take it to the cave in Nysa, which lay between Phoenicia and the Nile, where he should deliver it to the nymphs that they should rear it and with great solicitude bestow upon it the best of care. 5.52. 1.  The myth which the Naxians have to relate about Dionysus is like this: He was reared, they say, in their country, and for this reason the island has been most dear to him and is called by some Dionysias.,2.  For according to the myth which has been handed down to us, Zeus, on the occasion when Semelê had been slain by his lightning before the time for bearing the child, took the babe and sewed it up within his thigh, and when the appointed time came for its birth, wishing to keep the matter concealed from Hera, he took the babe from his thigh in what is now Naxos and gave it to the Nymphs of the island, Philia, Coronis, and Cleidê, to be reared. The reason Zeus slew Semelê with his lightning before she could give birth to her child was his desire that the babe should be born, not of a mortal woman but of two immortals, and thus should be immortal from its very birth.,3.  And because of the kindness which the inhabitants of Naxos had shown to Dionysus in connection with his rearing they received marks of his gratitude; for the island increased in prosperity and fitted out notable naval forces, and the Naxians were the first to withdraw from the naval forces of Xerxes and to aid in the defeat at sea which the barbarian suffered, and they participated with distinction in the battle of Plataeae. Also the wine of the island possesses an excellence which is peculiarly its own and offers proof of the friendship which the god entertains for the island.
9. Hyginus, Fabulae (Genealogiae), 167 (1st cent. BCE - 1st cent. BCE)

10. Ovid, Metamorphoses, 3.256-3.315 (1st cent. BCE - missingth cent. CE)

11. 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.
12. New Testament, Acts, 9.1, 9.13, 9.16, 9.23-9.24 (1st cent. CE - 2nd cent. CE)

9.1. But Saul, still breathing threats and slaughter against the disciples of the Lord, went to the high priest 9.13. But Aias answered, "Lord, I have heard from many about this man, how much evil he did to your saints at Jerusalem. 9.16. For I will show him how many things he must suffer for my name's sake. 9.23. When many days were fulfilled, the Jews conspired together to kill him 9.24. but their plot became known to Saul. They watched the gates both day and night that they might kill him
13. Achilles Tatius, The Adventures of Leucippe And Cleitophon, 2.37.4 (2nd cent. CE - 2nd cent. CE)

14. Aelius Aristides, Orations, 41.3 (2nd cent. CE - 2nd cent. CE)

15. Pausanias, Description of Greece, 9.12.3-9.12.4, 9.16.7 (2nd cent. CE - 2nd cent. CE)

9.12.3. The Thebans assert that on the part of their citadel, where to-day stands their market-place, was in ancient times the house of Cadmus. They point out the ruins of the bridal-chamber of Harmonia, and of one which they say was Semele's into the latter they allow no man to step even now. Those Greeks who allow that the Muses sang at the wedding of Harmonia, can point to the spot in the market-place where it is said that the goddesses sang. 9.12.4. There is also a story that along with the thunderbolt hurled at the bridalchamber of Semele there fell a log from heaven. They say that Polydorus adorned this log with bronze and called it Dionysus Cadmus. Near is an image of Dionysus; Onasimedes made it of solid bronze. The altar was built by the sons of Praxiteles. 9.16.7. There are also ruins of the house of Lycus, and the tomb of Semele, but Alcmena has no tomb. It is said that on her death she was turned from human form to a stone, but the Theban account does not agree with the Megarian. The Greek legends generally have for the most part different versions. Here too at Thebes are the tombs of the children of Amphion. The boys lie apart; the girls are buried by themselves.
16. Philostratus, Pictures, 1.14 (3rd cent. CE - 3rd cent. CE)



Subjects of this text:

subject book bibliographic info
agave Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 112
anti-hero,dionysus Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 112
antigone Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 131
argos,argive Bernabe et al. (2013), Redefining Dionysos, 90
ate Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 131
bacchants,bacchae,bacchai Bernabe et al. (2013), Redefining Dionysos, 340, 341
bacchus,bacchius Bernabe et al. (2013), Redefining Dionysos, 341
beroë Bernabe et al. (2013), Redefining Dionysos, 9
bull Bernabe et al. (2013), Redefining Dionysos, 340, 341; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 112
chora Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 131
chorus,in drama Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 112
chorus leader Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 131
chorus χορός,choral Bernabe et al. (2013), Redefining Dionysos, 90, 340
cithaeron Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 112
classical Bernabe et al. (2013), Redefining Dionysos, 9
conversion,paul Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 261
conversion,vision or dream Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 261
creon Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 131
cult,cultic acts for specific cults, the corresponding god or place Bernabe et al. (2013), Redefining Dionysos, 90
dance,dancing,ecstatic,frenzied,maenadic,orgiastic Bernabe et al. (2013), Redefining Dionysos, 9
death Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 131
dionysia,great and rural (festivals) Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 112
dionysos,dionysos as bull Bernabe et al. (2013), Redefining Dionysos, 340, 341
dionysos,dionysos as deus ex machina Bernabe et al. (2013), Redefining Dionysos, 340
dionysos,dionysos bacchos Bernabe et al. (2013), Redefining Dionysos, 341
dionysos,dionysos bromios Bernabe et al. (2013), Redefining Dionysos, 341
dionysos,dionysos cadmeios Bernabe et al. (2013), Redefining Dionysos, 90
dionysos,dionysos cadmos Bernabe et al. (2013), Redefining Dionysos, 90
dionysos,dionysos liberator Bernabe et al. (2013), Redefining Dionysos, 90
dionysos,epiphany Bernabe et al. (2013), Redefining Dionysos, 340, 341
dionysos,prodigies Bernabe et al. (2013), Redefining Dionysos, 340, 341
dionysos Bernabe et al. (2013), Redefining Dionysos, 9, 90, 340, 341; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 230
dionysus Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 131
dithyramb Bernabe et al. (2013), Redefining Dionysos, 90
divine speech,enigmatic Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 261
dream imagery,dionysiac Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 261
earth,earthly Bernabe et al. (2013), Redefining Dionysos, 340
earthquake Bernabe et al. (2013), Redefining Dionysos, 340, 341
ecstasy ἔκστασις,ecstatic Bernabe et al. (2013), Redefining Dionysos, 9
eleusis,eleusinian Bernabe et al. (2013), Redefining Dionysos, 90
epiphany,and light Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 230
epiphany,and voice Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 230
epiphany,disembodied Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 230
epiphany Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 230
fire Bernabe et al. (2013), Redefining Dionysos, 9, 90, 341; Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 131
hades place Bernabe et al. (2013), Redefining Dionysos, 90
hellenistic Bernabe et al. (2013), Redefining Dionysos, 9
hera Bernabe et al. (2013), Redefining Dionysos, 9
heracles Bernabe et al. (2013), Redefining Dionysos, 90; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 112
hero Bernabe et al. (2013), Redefining Dionysos, 90; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 112
heroine Bernabe et al. (2013), Redefining Dionysos, 90
honey Bernabe et al. (2013), Redefining Dionysos, 340
incense Bernabe et al. (2013), Redefining Dionysos, 340
initiation,initiatory rites Bernabe et al. (2013), Redefining Dionysos, 341
kadmos,kadmeian Bernabe et al. (2013), Redefining Dionysos, 90
kithairon Bernabe et al. (2013), Redefining Dionysos, 9, 90
light Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 131
lightning Bernabe et al. (2013), Redefining Dionysos, 9, 90, 340
lycurgus Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 131
maenads,maenadic,maenadism Bernabe et al. (2013), Redefining Dionysos, 9
maenads Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 112
mania μανία,maniacal Bernabe et al. (2013), Redefining Dionysos, 340, 341
messenger Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 112
milk Bernabe et al. (2013), Redefining Dionysos, 340
miracles Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 112
mycenaean Bernabe et al. (2013), Redefining Dionysos, 9
oreibasia ὀρειβασία Bernabe et al. (2013), Redefining Dionysos, 340
orgiastic Bernabe et al. (2013), Redefining Dionysos, 90
palace Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 131
paul Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 230
pentheus,death Bernabe et al. (2013), Redefining Dionysos, 340
pentheus Bernabe et al. (2013), Redefining Dionysos, 340, 341; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 230
polis Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 131
prodigies of dionysos Bernabe et al. (2013), Redefining Dionysos, 340, 341
rite,ritual Bernabe et al. (2013), Redefining Dionysos, 90
rome,roman Bernabe et al. (2013), Redefining Dionysos, 9
sanctuary Bernabe et al. (2013), Redefining Dionysos, 90
seaford,richard Pucci (2016), Euripides' Revolution Under Cover: An Essay, 167
semele,death Bernabe et al. (2013), Redefining Dionysos, 9
semele Bernabe et al. (2013), Redefining Dionysos, 9, 90; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 112; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 167
sparagmos Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 112
thebes,theban Bernabe et al. (2013), Redefining Dionysos, 9, 90, 340
thebes Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 131
thebes (boeotia) Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 112
thiasos θίασος Bernabe et al. (2013), Redefining Dionysos, 9
tragedy,tragic Bernabe et al. (2013), Redefining Dionysos, 340
wine Bernabe et al. (2013), Redefining Dionysos, 340
woman Bernabe et al. (2013), Redefining Dionysos, 9
women Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 112
worship Bernabe et al. (2013), Redefining Dionysos, 340
worshippers' Bernabe et al. (2013), Redefining Dionysos, 340
zeus Bernabe et al. (2013), Redefining Dionysos, 9, 90, 340
zeus as father of dionysus Pucci (2016), Euripides' Revolution Under Cover: An Essay, 167
zeus lightning bolt of Pucci (2016), Euripides' Revolution Under Cover: An Essay, 167