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Tiresias: The Ancient Mediterranean Religions Source Database



7495
Lucian, The Dance, 15
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Intertexts (texts cited often on the same page as the searched text):

21 results
1. Homeric Hymns, To Demeter, 479 (8th cent. BCE - 6th cent. BCE)

2. Aristophanes, Frogs, 312-412, 1032 (5th cent. BCE - 4th cent. BCE)

1032. ̓Ορφεὺς μὲν γὰρ τελετάς θ' ἡμῖν κατέδειξε φόνων τ' ἀπέχεσθαι
3. Euripides, Bacchae, 102-104, 486, 698, 757-758, 768, 101 (5th cent. BCE - 5th cent. BCE)

101. στεφάνωσέν τε δρακόντων
4. Euripides, Ion, 717, 716 (5th cent. BCE - 5th cent. BCE)

5. Herodotus, Histories, 2.171.2 (5th cent. BCE - 5th cent. BCE)

2.171.2. Let me preserve a discreet silence, too, concerning that rite of Demeter which the Greeks call dateThesmophoria /date , except as much of it as I am not forbidden to mention.
6. Plato, Euthydemus, None (5th cent. BCE - 4th cent. BCE)

277d. perceiving the lad was going under, and wishing to give him some breathing-space lest he should shame us by losing heart, encouraged him with these words: Cleinias, do not be surprised that these arguments seem strange to you; for perhaps you do not discern what our two visitors are doing to you. They are acting just like the celebrants of the Corybantic rites, when they perform the enthronement of the person whom they are about to initiate. There, as you know, if you have been through it, they have dancing and merrymaking: so here these two
7. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)

815c. All the dancing that is of a Bacchic kind and cultivated by those who indulge in drunken imitations of Pans, Sileni and Satyrs (as they call them), when performing certain rites of expiation and initiation,—all this class of dancing cannot easily be defined either as pacific or as warlike, or as of any one distinct kind. The most correct way of defining it seems to me to be this—
8. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)

250b. Now in the earthly copies of justice and temperance and the other ideas which are precious to souls there is no light, but only a few, approaching the images through the darkling organs of sense, behold in them the nature of that which they imitate, and these few do this with difficulty. But at that former time they saw beauty shining in brightness, when, with a blessed company—we following in the train of Zeus, and others in that of some other god—they saw the blessed sight and vision and were initiated into that which is rightly called
9. Diodorus Siculus, Historical Library, 1.96.2 (1st cent. BCE - 1st cent. BCE)

1.96.2.  For the priests of Egypt recount from the records of their sacred books that they were visited in early times by Orpheus, Musaeus, Melampus, and Daedalus, also by the poet Homer and Lycurgus of Sparta, later by Solon of Athens and the philosopher Plato, and that there also came Pythagoras of Samos and the mathematician Eudoxus, as well as Democritus of Abdera and Oenopides of Chios.
10. Strabo, Geography, 10.3.10 (1st cent. BCE - 1st cent. BCE)

10.3.10. And on this account Plato, and even before his time the Pythagoreians, called philosophy music; and they say that the universe is constituted in accordance with harmony, assuming that every form of music is the work of the gods. And in this sense, also, the Muses are goddesses, and Apollo is leader of the Muses, and poetry as a whole is laudatory of the gods. And by the same course of reasoning they also attribute to music the upbuilding of morals, believing that everything which tends to correct the mind is close to the gods. Now most of the Greeks assigned to Dionysus, Apollo, Hecate, the Muses, and above all to Demeter, everything of an orgiastic or Bacchic or choral nature, as well as the mystic element in initiations; and they give the name Iacchus not only to Dionysus but also to the leader-in-chief of the mysteries, who is the genius of Demeter. And branch-bearing, choral dancing, and initiations are common elements in the worship of these gods. As for the Muses and Apollo, the Muses preside over the choruses, whereas Apollo presides both over these and the rites of divination. But all educated men, and especially the musicians, are ministers of the Muses; and both these and those who have to do with divination are ministers of Apollo; and the initiated and torch-bearers and hierophants, of Demeter; and the Sileni and Satyri and Bacchae, and also the Lenae and Thyiae and Mimallones and Naides and Nymphae and the beings called Tityri, of Dionysus.
11. Dio Chrysostom, Orations, 12.33 (1st cent. CE

12.33.  So it is very much the same as if anyone were to place a man, a Greek or a barbarian, in some mystic shrine of extraordinary beauty and size to be initiated, where he would see many mystic sights and hear many mystic voices, where light and darkness would appear to him alternately, and a thousand other things would occur; and further, if it should be just as in the rite called enthronement, where the inducting priests are wont to seat the novices and then dance round and round them — pray, is it likely that the man in this situation would be no whit moved in his mind and would not suspect that all which was taking place was the result of a more than wise intention and preparation, even if he belonged to the most remote and nameless barbarians and had no guide and interpreter at his side — provided, of course, that he had the mind of a human being?
12. Plutarch, Fragments, 178 (1st cent. CE - 2nd cent. CE)

13. Plutarch, Fragments, 178 (1st cent. CE - 2nd cent. CE)

14. Clement of Alexandria, Exhortation To The Greeks, 2.13 (2nd cent. CE - 3rd cent. CE)

15. Hippolytus, Refutation of All Heresies, 5.20.4 (2nd cent. CE - 3rd cent. CE)

16. Lucian, The Dance, 79 (2nd cent. CE - 2nd cent. CE)

17. Pausanias, Description of Greece, 2.30.2 (2nd cent. CE - 2nd cent. CE)

2.30.2. of the gods, the Aeginetans worship most Hecate, in whose honor every year they celebrate mystic rites which, they say, Orpheus the Thracian established among them. Within the enclosure is a temple; its wooden image is the work of Myron, fl. c. 460 B.C. and it has one face and one body. It was Alcamenes, A contemporary of Pheidias. in my opinion, who first made three images of Hecate attached to one another, a figure called by the Athenians Epipurgidia (on the Tower); it stands beside the temple of the Wingless Victory.
18. Philostratus The Athenian, Life of Apollonius, 4.21 (2nd cent. CE

4.21. And he is said to have rebuked the Athenians for their conduct of the festival of Dionysus, which they hold at the season of the month Anthesterion. For when he saw them flocking to the theater he imagined that the were going to listen to solos and compositions in the way of processional and rhythmic hymns, such as are sung in comedies and tragedies; but when he heard them dancing lascivious jigs to the rondos of a pipe, and in the midst of the sacred epic of Orpheus striking attitudes as the Hours, or as nymphs, or as bacchants, he set himself to rebuke their proceedings and said: Stop dancing away the reputations of the victors of Salamis as well as of many other good men deported this life. For if indeed this were a Lacedaemonian form of dance, I would say, “Bravo, soldiers; for you are training yourselves for war, and I will join in your dance'; but as it is a soft dance and one of effeminate tendency, what am I to say of your national trophies? Not as monuments of shame to the Medians or Persians, but to your own shame they will have been raised, should you degenerate so much from those who set them up. And what do you mean by your saffron robes and your purple and scarlet raiment? For surely the Acharnians never dressed themselves up in this way, nor ever the knights of Colonus rode in such garb. A woman commanded a ship from Caria and sailed against you with Xerxes, and about her there was nothing womanly, but she wore the garb and armor of a man; but you are softer than the women of Xerxes' day, and you are dressing yourselves up to your own despite, old and young and striplings alike, all those who of old flocked to the shrine of Agraulus in order to swear to die in battle on behalf of the fatherland. And now it seems that the same people are ready to swear to become bacchants and don the thyrsus in behalf of their country; and no one bears a helmet, but disguised as female harlequins, to use the phrase of Euripides, they shine in shame alone. Nay more, I hear that you turn yourselves into winds, and wave your skirts, and pretend that you are ships bellying their sails aloft. But surely you might at least have some respect for the winds that were your allies and once blew mightily to protect you, instead of turning Boreas who was your patron, and who of all the winds is the most masculine, into a woman; for Boreas would never have become the lover of Oreithya, if he had seen her executing, like you, a skirt dance.
19. Arnobius, Against The Gentiles, 2.73 (3rd cent. CE - 4th cent. CE)

20. Plotinus, Enneads, 1.6.5, 6.9.8 (3rd cent. CE - 3rd cent. CE)

21. Nonnus, Dionysiaca, 16.401 (4th cent. CE - 5th cent. CE)



Subjects of this text:

subject book bibliographic info
alexander the great Bernabe et al., Redefining Dionysos (2013) 175
arrheton/a, aporrheton/a Belayche and Massa, Mystery Cults in Visual Representation in Graeco-Roman Antiquity (2021) 7
asia minor Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 58
bacchants, bacchae, bacchai Bernabe et al., Redefining Dionysos (2013) 175
bacchic imagery Gianvittorio-Ungar and Schlapbach, Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond (2021) 90
bellona Bernabe et al., Redefining Dionysos (2013) 175
birth Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 58
bona dea Bernabe et al., Redefining Dionysos (2013) 175
chorus χορός, choral Bernabe et al., Redefining Dionysos (2013) 175
choruses, in mystery cult Seaford, Tragedy, Ritual and Money in Ancient Greece: Selected Essays (2018) 169
community with the gods, postmortemnan Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 58
corybants Gianvittorio-Ungar and Schlapbach, Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond (2021) 90
cult, cultic acts for specific cults, the corresponding god or place Bernabe et al., Redefining Dionysos (2013) 175
cult songs, mystery cult Gianvittorio-Ungar and Schlapbach, Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond (2021) 90
cults, of dionysos Seaford, Tragedy, Ritual and Money in Ancient Greece: Selected Essays (2018) 169
cybele / magna mater Gianvittorio-Ungar and Schlapbach, Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond (2021) 90
dance, dancing, ecstatic, frenzied, maenadic, orgiastic Bernabe et al., Redefining Dionysos (2013) 175
dance Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 58
dea syria Bernabe et al., Redefining Dionysos (2013) 175
death associated with dionysos and dionysian cult or myth Bernabe et al., Redefining Dionysos (2013) 175
delphi, delphian, delphic Bernabe et al., Redefining Dionysos (2013) 175
demeter Belayche and Massa, Mystery Cults in Visual Representation in Graeco-Roman Antiquity (2021) 7
dionysos, miracles Bernabe et al., Redefining Dionysos (2013) 175
dionysos Bernabe et al., Redefining Dionysos (2013) 175; Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 58
dionysus Gianvittorio-Ungar and Schlapbach, Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond (2021) 90; deJauregui, Orphism and Christianity in Late Antiquity (2010), 145
dismemberment Bernabe et al., Redefining Dionysos (2013) 175
ecstasy ἔκστασις, ecstatic Bernabe et al., Redefining Dionysos (2013) 175
egypt deJauregui, Orphism and Christianity in Late Antiquity (2010), 145
eleusian mysteries Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 58
eleusis, eumolpides Belayche and Massa, Mystery Cults in Visual Representation in Graeco-Roman Antiquity (2021) 7
emotion Gianvittorio-Ungar and Schlapbach, Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond (2021) 90
emperors, commodus Belayche and Massa, Mystery Cults in Visual Representation in Graeco-Roman Antiquity (2021) 7
family, parent-child, and death Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 58
female, rites Bernabe et al., Redefining Dionysos (2013) 175
feminine Bernabe et al., Redefining Dionysos (2013) 175
fertility Bernabe et al., Redefining Dionysos (2013) 175
fire Bernabe et al., Redefining Dionysos (2013) 175
funerary epigraphy Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 58
hierophant at mysteries Parker, Polytheism and Society at Athens (2005) 353
hysteria Bernabe et al., Redefining Dionysos (2013) 175
immortality, of gods, eternal life Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 58
initiation Belayche and Massa, Mystery Cults in Visual Representation in Graeco-Roman Antiquity (2021) 7; Gianvittorio-Ungar and Schlapbach, Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond (2021) 90
kore, persephone Belayche and Massa, Mystery Cults in Visual Representation in Graeco-Roman Antiquity (2021) 7
kybele Bernabe et al., Redefining Dionysos (2013) 175
literature, greek, ancient Gianvittorio-Ungar and Schlapbach, Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond (2021) 90
lucian of samosata Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 58
maenads, maenadic, maenadism, rites/cults Bernabe et al., Redefining Dionysos (2013) 175
maenads, maenadic, maenadism Bernabe et al., Redefining Dionysos (2013) 175
miracles Bernabe et al., Redefining Dionysos (2013) 175
moira Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 58
moses deJauregui, Orphism and Christianity in Late Antiquity (2010), 145
music, musical Bernabe et al., Redefining Dionysos (2013) 175
mystai Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 58
mysteries, greater (of eleusis) Parker, Polytheism and Society at Athens (2005) 353
mystery cults Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 58
mystikos Belayche and Massa, Mystery Cults in Visual Representation in Graeco-Roman Antiquity (2021) 7
myth, mythical Bernabe et al., Redefining Dionysos (2013) 175
night, nocturnal Bernabe et al., Redefining Dionysos (2013) 175
nymph Bernabe et al., Redefining Dionysos (2013) 175
nysa, nyseion Bernabe et al., Redefining Dionysos (2013) 175
olympias Bernabe et al., Redefining Dionysos (2013) 175
orgiastic Bernabe et al., Redefining Dionysos (2013) 175
orphic Belayche and Massa, Mystery Cults in Visual Representation in Graeco-Roman Antiquity (2021) 7
osiris Belayche and Massa, Mystery Cults in Visual Representation in Graeco-Roman Antiquity (2021) 7
plato, phaedrus Seaford, Tragedy, Ritual and Money in Ancient Greece: Selected Essays (2018) 169
plotinus Seaford, Tragedy, Ritual and Money in Ancient Greece: Selected Essays (2018) 169
post-mortality belief, bliss Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 58
post-mortality belief, representation of, greek context Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 58
pottery Bernabe et al., Redefining Dionysos (2013) 175
purity Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 58
pythia Bernabe et al., Redefining Dionysos (2013) 175
rite, ritual, female Bernabe et al., Redefining Dionysos (2013) 175
rite, ritual, maenadic Bernabe et al., Redefining Dionysos (2013) 175
rite, ritual Bernabe et al., Redefining Dionysos (2013) 175
rites deJauregui, Orphism and Christianity in Late Antiquity (2010), 145
sacred dramas Belayche and Massa, Mystery Cults in Visual Representation in Graeco-Roman Antiquity (2021) 7
sanctuary Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 58
secret Belayche and Massa, Mystery Cults in Visual Representation in Graeco-Roman Antiquity (2021) 7
serpents Bernabe et al., Redefining Dionysos (2013) 175
snakes Bernabe et al., Redefining Dionysos (2013) 175
telete/ai Belayche and Massa, Mystery Cults in Visual Representation in Graeco-Roman Antiquity (2021) 7
torch, torchlight Bernabe et al., Redefining Dionysos (2013) 175
violence/violent Bernabe et al., Redefining Dionysos (2013) 175
virginity Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 58
water Bernabe et al., Redefining Dionysos (2013) 175
wine Bernabe et al., Redefining Dionysos (2013) 175
woman' Bernabe et al., Redefining Dionysos (2013) 175
zeus deJauregui, Orphism and Christianity in Late Antiquity (2010), 145