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Tiresias: The Ancient Mediterranean Religions Source Database



5614
Euripides, Bacchae, 67


Βάκχιον εὐαζομένα.having left sacred Tmolus, I am swift to perform for Bromius my sweet labor and toil easily borne, celebrating the god Bacchus Lit. shouting the ritual cry εὐοῖ . . Who is in the way? Who is in the way? Who? Let him get out of the way indoors, and let everyone keep his mouth pure E. R. Dodds takes this passage Let everyone come outside being sure to keep his mouth pure . He does not believe that there should be a full stop after the third τίς .


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

34 results
1. Hesiod, Works And Days, 563 (8th cent. BCE - 7th cent. BCE)

563. And slumber in a bedroom far within
2. Hesiod, Theogony, 117 (8th cent. BCE - 7th cent. BCE)

117. of the immortal gods, and those created
3. Homer, Iliad, 6.132 (8th cent. BCE - 7th cent. BCE)

6.132. /Nay, for even the son of Dryas, mighty Lycurgus, lived not long, seeing that he strove with heavenly gods—he that on a time drave down over the sacred mount of Nysa the nursing mothers of mad Dionysus; and they all let fall to the ground their wands, smitten with an ox-goad by man-slaying Lycurgus.
4. Homeric Hymns, To Pan, 46 (8th cent. BCE - 6th cent. BCE)

5. Aeschylus, Eumenides, 25 (6th cent. BCE - 5th cent. BCE)

25. ἐξ οὗτε Βάκχαις ἐστρατήγησεν θεός 25. ever since he, as a god, led the Bacchantes in war, and contrived for Pentheus death as of a hunted hare. I call on the streams of Pleistus and the strength of Poseidon, and highest Zeus, the Fulfiller; and then I take my seat as prophetess upon my throne.
6. Aristophanes, Acharnians, 263 (5th cent. BCE - 4th cent. BCE)

263. Φαλῆς ἑταῖρε Βακχίου
7. Aristophanes, Lysistrata, 1313 (5th cent. BCE - 4th cent. BCE)

1313. θυρσαδδωᾶν καὶ παιδδωᾶν.
8. Aristophanes, Clouds, 605 (5th cent. BCE - 4th cent. BCE)

605. Βάκχαις Δελφίσιν ἐμπρέπων
9. Aristophanes, Frogs, 1259 (5th cent. BCE - 4th cent. BCE)

1259. τὸν Βακχεῖον ἄνακτα
10. Aristophanes, The Women Celebrating The Thesmophoria, 985-1000 (5th cent. BCE - 4th cent. BCE)

1000. εὐπέταλος ἕλικι θάλλει.
11. Euripides, Bacchae, 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, 110, 1100-1109, 111, 1110-1119, 112, 1120-1129, 113, 1130-1139, 114, 1140-1149, 115, 1150-1152, 116, 1168, 117-118, 1189, 119, 12, 120-124, 1249, 125, 1250, 126-129, 13, 130-138, 1387, 139, 14, 140-149, 15, 150-159, 16, 160-169, 17-18, 181-183, 19, 195, 20-22, 220, 222-225, 23-24, 242, 25, 259, 26-31, 314-318, 32, 329, 33, 333-336, 34-36, 366, 37, 375, 38-41, 413, 415, 42-44, 443-449, 45, 450, 46-48, 485-487, 49, 491, 50-52, 526, 528-529, 53, 530, 54-57, 576-579, 58, 580-589, 59, 590-599, 60, 600-609, 61, 610-619, 62, 620-629, 63, 630-639, 64, 640-647, 65, 652, 66, 664, 667, 677-679, 68, 680-689, 69, 690-699, 70, 700-709, 71, 710-719, 72, 720-729, 73, 730-739, 74, 740-749, 75, 750-759, 76, 760-769, 77, 770-774, 777, 779, 78, 785, 79, 791, 799, 80-83, 837, 84, 842, 847, 85-86, 862, 87-91, 915, 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, 100 (5th cent. BCE - 5th cent. BCE)

100. τέλεσαν, ταυρόκερων θεὸν 100. had perfected him, the bull-horned god, and he crowned him with crowns of snakes, for which reason Maenads cloak their wild prey over their locks. Choru
12. Euripides, Cyclops, 156, 446, 709, 143 (5th cent. BCE - 5th cent. BCE)

143. ὁ Βακχίου παῖς, ὡς σαφέστερον μάθῃς. 143. The son of the Bacchic god, that thou mayst learn more certainly. Silenu
13. Euripides, Hecuba, 121, 1076 (5th cent. BCE - 5th cent. BCE)

1076. ποῖ πᾷ φέρομαι τέκν' ἔρημα λιπὼν
14. Euripides, Helen, 1302-1368, 1301 (5th cent. BCE - 5th cent. BCE)

1301. ̓Ορεία ποτὲ δρομάδι κώ- 1301. Once with swift foot the mountain mother of the gods rushed through the wooded glen, and the river’s stream
15. Euripides, Hippolytus, 551 (5th cent. BCE - 5th cent. BCE)

16. Euripides, Ion, 550, 552-553, 716-717, 218 (5th cent. BCE - 5th cent. BCE)

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

18. Euripides, Phoenician Women, 683-687, 1489 (5th cent. BCE - 5th cent. BCE)

19. Euripides, Rhesus, 972 (5th cent. BCE - 5th cent. BCE)

972. As under far Pangaion Orpheus lies
20. Herodotus, Histories, 4.79 (5th cent. BCE - 5th cent. BCE)

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.
21. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)

69c. from all these things, and self-restraint and justice and courage and wisdom itself are a kind of purification. And I fancy that those men who established the mysteries were not unenlightened, but in reality had a hidden meaning when they said long ago that whoever goes uninitiated and unsanctified to the other world will lie in the mire, but he who arrives there initiated and purified will dwell with the gods. For as they say in the mysteries, the thyrsus-bearers are many, but the mystics few ;
22. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)

244e. has entered in and by oracular power has found a way of release for those in need, taking refuge in prayers and the service of the gods, and so, by purifications and sacred rites, he who has this madness is made safe for the present and the after time, and for him who is rightly possessed of madness a release from present
23. Sophocles, Antigone, 1116-1152, 148-154, 1115 (5th cent. BCE - 5th cent. BCE)

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

25. Apollonius of Rhodes, Argonautica, 1.1125-1.1151 (3rd cent. BCE - 3rd cent. BCE)

1.1125. μητέρα Δινδυμίην πολυπότνιαν ἀγκαλέοντες 1.1126. ἐνναέτιν Φρυγίης, Τιτίην θʼ ἅμα Κύλληνόν τε 1.1127. οἳ μοῦνοι πολέων μοιρηγέται ἠδὲ πάρεδροι 1.1128. μητέρος Ἰδαίης κεκλήαται, ὅσσοι ἔασιν 1.1129. δάκτυλοι Ἰδαῖοι Κρηταιέες, οὕς ποτε νύμφη 1.1130. Ἀγχιάλη Δικταῖον ἀνὰ σπέος ἀμφοτέρῃσιν 1.1131. δραξαμένη γαίης Οἰαξίδος ἐβλάστησεν. 1.1132. πολλὰ δὲ τήνγε λιτῇσιν ἀποστρέψαι ἐριώλας 1.1133. Λἰσονίδης γουνάζετʼ ἐπιλλείβων ἱεροῖσιν 1.1134. αἰθομένοις· ἄμυδις δὲ νέοι Ὀρφῆος ἀνωγῇ 1.1135. σκαίροντες βηταρμὸν ἐνόπλιον ὠρχήσαντο 1.1136. καὶ σάκεα ξιφέεσσιν ἐπέκτυπον, ὥς κεν ἰωὴ 1.1137. δύσφημος πλάζοιτο διʼ ἠέρος, ἣν ἔτι λαοὶ 1.1138. κηδείῃ βασιλῆος ἀνέστενον. ἔνθεν ἐσαιεὶ 1.1139. ῥόμβῳ καὶ τυπάνῳ Ῥείην Φρύγες ἱλάσκονται. 1.1140. ἡ δέ που εὐαγέεσσιν ἐπὶ φρένα θῆκε θυηλαῖς 1.1141. ἀνταίη δαίμων· τὰ δʼ ἐοικότα σήματʼ ἔγεντο. 1.1142. δένδρεα μὲν καρπὸν χέον ἄσπετον, ἀμφὶ δὲ ποσσὶν 1.1143. αὐτομάτη φύε γαῖα τερείνης ἄνθεα ποίης. 1.1144. θῆρες δʼ εἰλυούς τε κατὰ ξυλόχους τε λιπόντες 1.1145. οὐρῇσιν σαίνοντες ἐπήλυθον. ἡ δὲ καὶ ἄλλο 1.1146. θῆκε τέρας· ἐπεὶ οὔτι παροίτερον ὕδατι νᾶεν 1.1147. Δίνδυμον· ἀλλά σφιν τότʼ ἀνέβραχε διψάδος αὔτως 1.1148. ἐκ κορυφῆς ἄλληκτον· Ἰησονίην δʼ ἐνέπουσιν 1.1149. κεῖνο ποτὸν κρήνην περιναιέται ἄνδρες ὀπίσσω. 1.1150. καὶ τότε μὲν δαῖτʼ ἀμφὶ θεᾶς θέσαν οὔρεσιν Ἄρκτων 1.1151. μέλποντες Ῥείην πολυπότνιαν· αὐτὰρ ἐς ἠὼ
26. 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 Meïon became king of Phrygia and Lydia; and marrying Dindymê 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 Cybelê 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 Cybelê, 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 Cybelê, 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 Cybelê 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 Cybelê 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 Cybelê, 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 Cybelê and begat Corybas. And after Iasion had been removed into the circle of the gods, Dardanus and Cybelê and Corybas conveyed to Asia the sacred rites of the Mother of the Gods and removed with them to Phrygia.,3.  Thereupon Cybelê, joining herself to the first Olympus, begat Alcê and called the goddess Cybelê 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 Thebê, 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.
27. Livy, History, 39.8-39.9 (1st cent. BCE - missingth cent. CE)

28. 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.
29. Plutarch, Julius Caesar, 9.3 (1st cent. CE - 2nd cent. CE)

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

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

32. Demosthenes, Orations, 21.52

33. Orphic Hymns., Fragments, 474.15-474.16

34. Orphic Hymns., Hymni, 45.2, 52.1



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 Bernabe et al. (2013), Redefining Dionysos, 273; Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 111, 112
apollo,apollonian,apolline Bernabe et al. (2013), Redefining Dionysos, 41
apollo Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 111
asia,asian Bernabe et al. (2013), Redefining Dionysos, 162
athens,athenian Bernabe et al. (2013), Redefining Dionysos, 273
athens and athenians,and drama Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
aulos Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
bacchants,bacchae,bacchai Bernabe et al. (2013), Redefining Dionysos, 41, 162, 358
bacchic,bacchios,baccheios βάκχιος,βακχεῖος Bernabe et al. (2013), Redefining Dionysos, 352, 358
bacchus,bacchius Bernabe et al. (2013), Redefining Dionysos, 41, 352, 357, 358
bacchus,βάκχος Bernabe et al. (2013), Redefining Dionysos, 41, 273
berezan Bernabe et al. (2013), Redefining Dionysos, 41
bona dea Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
bull Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 112
cattle Bernabe et al. (2013), Redefining Dionysos, 162
chora Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 109, 110, 111, 112
choregos Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 110
choreia Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 109, 111
choros Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 111
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, 110
chorus χορός,choral Bernabe et al. (2013), Redefining Dionysos, 41, 162, 273, 357, 358
chronotope Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 109, 112
chthonic Bernabe et al. (2013), Redefining Dionysos, 352, 358
cithaeron Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 109; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 112
classical Bernabe et al. (2013), Redefining Dionysos, 41
comedy Bernabe et al. (2013), Redefining Dionysos, 41
countryside Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 110
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, 162, 273
dance,dancing,ecstatic,frenzied,maenadic,orgiastic Bernabe et al. (2013), Redefining Dionysos, 162, 273
death Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 111, 112
delphi Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 110
demeter,and kore (persephone) Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 56
demeter Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 56
dindymene Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 56, 81
dionysia,great and rural (festivals) Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 112
dionysos,awakening Bernabe et al. (2013), Redefining Dionysos, 357
dionysos,dionysos bacchas Bernabe et al. (2013), Redefining Dionysos, 273
dionysos,dionysos baccheios Bernabe et al. (2013), Redefining Dionysos, 41, 273, 352
dionysos,dionysos baccheus Bernabe et al. (2013), Redefining Dionysos, 273, 352
dionysos,dionysos bacchios Bernabe et al. (2013), Redefining Dionysos, 41, 273, 352, 358
dionysos,dionysos bacchos Bernabe et al. (2013), Redefining Dionysos, 41, 273, 352
dionysos,dionysos bromios Bernabe et al. (2013), Redefining Dionysos, 41, 357, 358
dionysos,dionysos dithyrambos Bernabe et al. (2013), Redefining Dionysos, 357
dionysos,dionysos elelichthon Bernabe et al. (2013), Redefining Dionysos, 273
dionysos,dionysos mainomenos Bernabe et al. (2013), Redefining Dionysos, 352
dionysos,epiphany Bernabe et al. (2013), Redefining Dionysos, 357, 358
dionysos Bernabe et al. (2013), Redefining Dionysos, 41, 162, 273, 352, 357, 358
dionysus Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 109, 110, 111, 112; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
dismemberment Bernabe et al. (2013), Redefining Dionysos, 162
earth (gaea),as demeter Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 56
earth (gaea) Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 56
ecstasy ἔκστασις,ecstatic Bernabe et al. (2013), Redefining Dionysos, 162, 273, 352, 358
elegy Bernabe et al. (2013), Redefining Dionysos, 41
eleusis/eleusinian mysteries Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 76
eleusis Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 111
epigram Bernabe et al. (2013), Redefining Dionysos, 41
epiphany Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 110
euripides,bacchae Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
euripides,on the mother of the gods Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 56, 81
euripides Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 76
experience/experiential Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 76
fawn Bernabe et al. (2013), Redefining Dionysos, 162
festival,festivity,festive Bernabe et al. (2013), Redefining Dionysos, 273
frenzy,frenzied Bernabe et al. (2013), Redefining Dionysos, 352
funerary cult,and music Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
goat Bernabe et al. (2013), Redefining Dionysos, 162
great dionysia,city dionysia Bernabe et al. (2013), Redefining Dionysos, 273
hades Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 112
hellenistic Bernabe et al. (2013), Redefining Dionysos, 162
heracles Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 112
hero Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 112
hesiod Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 56
hipponion Bernabe et al. (2013), Redefining Dionysos, 41
homer Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 56
homeric hymn,to earth Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 56
iacchos ἴακχος Bernabe et al. (2013), Redefining Dionysos, 358
iacchus Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 111
ida,idaean mother Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 56
ida Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 56
initiate Bernabe et al. (2013), Redefining Dionysos, 162, 273
inspiration Bernabe et al. (2013), Redefining Dionysos, 162
kadmos,kadmeian Bernabe et al. (2013), Redefining Dionysos, 162, 358
kithairon Bernabe et al. (2013), Redefining Dionysos, 358
kybele,as rhea Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
kybele Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
light Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 111
lityerses Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
livy Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 76
lydia,lydian Bernabe et al. (2013), Redefining Dionysos, 357
lydia and lydians,and phrygian symbols Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 56, 81
lydia and lydians,rites of Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 56
lyric Bernabe et al. (2013), Redefining Dionysos, 41
madness Bernabe et al. (2013), Redefining Dionysos, 352
maenads,maenadic,maenadism,rites/cults Bernabe et al. (2013), Redefining Dionysos, 162, 352, 358
maenads,maenadic,maenadism Bernabe et al. (2013), Redefining Dionysos, 162, 352, 357, 358
maenads Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 112
magna mater Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
mania μανία,maniacal Bernabe et al. (2013), Redefining Dionysos, 352, 357, 358
marsyas Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
meion Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
messenger Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 112
midas,and marsyas Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
midas,mother of Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
midas Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
miracles Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 112
mise en abyme Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 109, 111
mother of the gods,and animals Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 56, 81
mother of the gods,and music Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
mother of the gods,as daughter of phrygian king Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
mother of the gods,as demeter Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 56
mother of the gods,as earth (gaea) Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 56
mother of the gods,as mother of midas Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
mother of the gods,as mountain mother Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 56
mother of the gods,as rhea Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 56, 81
mother of the gods,associated with mountains Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 56, 81
mother of the gods,daughter of Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 56
mother of the gods,great Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 56
mother of the gods,in attic drama Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 56
mother of the gods,multiple identities of Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 56
mother of the gods,rites of Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
music Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
mysteries,mystery cults,bacchic,dionysiac Bernabe et al. (2013), Redefining Dionysos, 352
mystic,mystical Bernabe et al. (2013), Redefining Dionysos, 273
mystic Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 111
myth,mythical Bernabe et al. (2013), Redefining Dionysos, 162
night,nocturnal Bernabe et al. (2013), Redefining Dionysos, 162, 273
olbia/pontic olbia,olbian Bernabe et al. (2013), Redefining Dionysos, 41
olympus,olympian,god Bernabe et al. (2013), Redefining Dionysos, 273
orphism,orphic Bernabe et al. (2013), Redefining Dionysos, 41
pelinna Bernabe et al. (2013), Redefining Dionysos, 273
pentheus,death Bernabe et al. (2013), Redefining Dionysos, 357
pentheus Bernabe et al. (2013), Redefining Dionysos, 357, 358
performance Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 109
performativity Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 109
persephone Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 56
philosophy Bernabe et al. (2013), Redefining Dionysos, 41
phrygia and phrygians,dominion of Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
phrygia and phrygians,music of Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
plato Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 76
polis Bernabe et al. (2013), Redefining Dionysos, 273, 357; Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 110
poseidon Bernabe et al. (2013), Redefining Dionysos, 273
presence Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 112
procession Bernabe et al. (2013), Redefining Dionysos, 273
procession (pompe) Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 109, 111
purification/purity Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 76
purification Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
rhea Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 56, 81
rite,ritual,maenadic Bernabe et al. (2013), Redefining Dionysos, 162, 352, 358
rite,ritual Bernabe et al. (2013), Redefining Dionysos, 162, 352, 358
rome,roman Bernabe et al. (2013), Redefining Dionysos, 162
samothracian gods Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
satyr drama,satyr-play Bernabe et al. (2013), Redefining Dionysos, 41
semele Bernabe et al. (2013), Redefining Dionysos, 358; Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 110; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 112
sex,sexuality Bernabe et al. (2013), Redefining Dionysos, 162
sparagmos Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 112
sparagmós σπαραγμός Bernabe et al. (2013), Redefining Dionysos, 358
teiresias Bernabe et al. (2013), Redefining Dionysos, 162
temple Bernabe et al. (2013), Redefining Dionysos, 273
thebes,theban Bernabe et al. (2013), Redefining Dionysos, 162, 273
thebes Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 109, 110, 111
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, 162, 273
tragedy,tragic Bernabe et al. (2013), Redefining Dionysos, 41, 162, 273, 352, 357
tyrannus,philoctetes Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 56
versnel,henrik Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
violence/violent Bernabe et al. (2013), Redefining Dionysos, 162, 352
wine Bernabe et al. (2013), Redefining Dionysos, 41, 162, 357, 358
woman Bernabe et al. (2013), Redefining Dionysos, 162, 352
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, 273, 358
worshippers' Bernabe et al. (2013), Redefining Dionysos, 273
zeus,and gaea Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 56
zeus,and rhea Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 56
zeus Bernabe et al. (2013), Redefining Dionysos, 357; Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 111; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 56