Tiresias: The Ancient Mediterranean Religions Source Database

9125

Pausanias, Description Of Greece, 1.20.3

τοῦ Διονύσου δέ ἐστι πρὸς τῷ θεάτρῳ τὸ ἀρχαιότατον ἱερόν· δύο δέ εἰσιν ἐντὸς τοῦ περιβόλου ναοὶ καὶ Διόνυσοι, ὅ τε Ἐλευθερεὺς καὶ ὃν Ἀλκαμένης ἐποίησεν ἐλέφαντος καὶ χρυσοῦ. γραφαὶ δὲ αὐτόθι Διόνυσός ἐστιν ἀνάγων Ἥφαιστον ἐς οὐρανόν· λέγεται δὲ καὶ τάδε ὑπὸ Ἑλλήνων, ὡς Ἥρα ῥίψαι γενόμενον Ἥφαιστον, ὁ δέ οἱ μνησικακῶν πέμψαι δῶρον χρυσοῦν θρόνον ἀφανεῖς δεσμοὺς ἔχοντα, καὶ τὴν μὲν ἐπεί τε ἐκαθέζετο δεδέσθαι, θεῶν δὲ τῶν μὲν ἄλλων οὐδενὶ τὸν Ἥφαιστον ἐθέλειν πείθεσθαι, Διόνυσος δὲ— μάλιστα γὰρ ἐς τοῦτον πιστὰ ἦν Ἡφαίστῳ—μεθύσας αὐτὸν ἐς οὐρανὸν ἤγαγε· ταῦτά τε δὴ γεγραμμένα εἰσὶ καὶ Πενθεὺς καὶ Λυκοῦργος ὧν ἐς Διόνυσον ὕβρισαν διδόντες δίκας, Ἀριάδνη δὲ καθεύδουσα καὶ Θησεὺς ἀναγόμενος καὶ Διόνυσος ἥκων ἐς τῆς Ἀριάδνης τὴν ἁρπαγήν. The oldest sanctuary of Dionysus is near the theater. Within the precincts are two temples and two statues of Dionysus, the Eleuthereus (Deliverer) and the one Alcamenes made of ivory and gold. There are paintings here—Dionysus bringing Hephaestus up to heaven. One of the Greek legends is that Hephaestus, when he was born, was thrown down by Hera. In revenge he sent as a gift a golden chair with invisible fetters. When Hera sat down she was held fast, and Hephaestus refused to listen to any other of the gods save Dionysus—in him he reposed the fullest trust—and after making him drunk Dionysus brought him to heaven. Besides this picture there are also represented Pentheus and Lycurgus paying the penalty of their insolence to Dionysus, Ariadne asleep, Theseus putting out to sea, and Dionysus on his arrival to carry off Ariadne.

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

17 results
1. Homer, Iliad, 1.590-1.594, 18.394-18.399 (8th cent. BCE - 7th cent. BCE) 1.590. /he caught me by the foot and hurled me from the heavenly threshold; the whole day long I was carried headlong, and at sunset I fell in Lemnos, and but little life was in me. There the Sintian folk quickly tended me for my fall. So he spoke, and the goddess, white-armed Hera, smiled 1.591. /he caught me by the foot and hurled me from the heavenly threshold; the whole day long I was carried headlong, and at sunset I fell in Lemnos, and but little life was in me. There the Sintian folk quickly tended me for my fall. So he spoke, and the goddess, white-armed Hera, smiled 1.592. /he caught me by the foot and hurled me from the heavenly threshold; the whole day long I was carried headlong, and at sunset I fell in Lemnos, and but little life was in me. There the Sintian folk quickly tended me for my fall. So he spoke, and the goddess, white-armed Hera, smiled 1.593. /he caught me by the foot and hurled me from the heavenly threshold; the whole day long I was carried headlong, and at sunset I fell in Lemnos, and but little life was in me. There the Sintian folk quickly tended me for my fall. So he spoke, and the goddess, white-armed Hera, smiled 1.594. /he caught me by the foot and hurled me from the heavenly threshold; the whole day long I was carried headlong, and at sunset I fell in Lemnos, and but little life was in me. There the Sintian folk quickly tended me for my fall. So he spoke, and the goddess, white-armed Hera, smiled 18.394. /a beautiful chair, richly-wrought, and beneath was a footstool for the feet; and she called to Hephaestus, the famed craftsman, and spake to him, saying:Hephaestus, come forth hither; Thetis hath need of thee. And the famous god of the two strong arms answered her:Verily then a dread and honoured goddess is within my halls 18.395. /even she that saved me when pain was come upon me after I had fallen afar through the will of my shameless mother, that was fain to hide me away by reason of my lameness. Then had I suffered woes in heart, had not Eurynome and Thetis received me into their bosom—Eurynome, daughter of backward-flowing Oceanus. 18.396. /even she that saved me when pain was come upon me after I had fallen afar through the will of my shameless mother, that was fain to hide me away by reason of my lameness. Then had I suffered woes in heart, had not Eurynome and Thetis received me into their bosom—Eurynome, daughter of backward-flowing Oceanus. 18.397. /even she that saved me when pain was come upon me after I had fallen afar through the will of my shameless mother, that was fain to hide me away by reason of my lameness. Then had I suffered woes in heart, had not Eurynome and Thetis received me into their bosom—Eurynome, daughter of backward-flowing Oceanus. 18.398. /even she that saved me when pain was come upon me after I had fallen afar through the will of my shameless mother, that was fain to hide me away by reason of my lameness. Then had I suffered woes in heart, had not Eurynome and Thetis received me into their bosom—Eurynome, daughter of backward-flowing Oceanus. 18.399. /even she that saved me when pain was come upon me after I had fallen afar through the will of my shameless mother, that was fain to hide me away by reason of my lameness. Then had I suffered woes in heart, had not Eurynome and Thetis received me into their bosom—Eurynome, daughter of backward-flowing Oceanus.
2. Aristophanes, Birds, 794 (5th cent. BCE - 4th cent. BCE) 794. κᾆθ' ὁρᾷ τὸν ἄνδρα τῆς γυναικὸς ἐν βουλευτικῷ
3. Euripides, Bacchae, 275-283, 274 (5th cent. BCE - 5th cent. BCE) 274. καθʼ Ἑλλάδʼ ἔσται. δύο γάρ, ὦ νεανία
4. Herodotus, Histories, 6.108.4 (5th cent. BCE - 5th cent. BCE) 6.108.4. So the Lacedaemonians gave this advice to the Plataeans, who did not disobey it. When the Athenians were making sacrifices to the twelve gods, they sat at the altar as suppliants and put themselves under protection. When the Thebans heard this, they marched against the Plataeans, but the Athenians came to their aid.
5. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) 378d. that is the sort of thing that ought rather to be said by their elders, men and women, to children from the beginning and as they grow older, and we must compel the poets to keep close to this in their compositions. But Hera’s fetterings by her son and the hurling out of heaven of Hephaestus by his father when he was trying to save his mother from a beating, and the battles of the gods in Homer’s verse are things that we must not admit into our city either wrought in allegory or without allegory. For the young are not able to distinguish what is and what is not allegory, but whatever opinions are taken into the mind at that age are wont to prove
6. Thucydides, The History of The Peloponnesian War, 2.15.5, 6.54.5-6.54.7 (5th cent. BCE - 4th cent. BCE) 2.15.5. There are also other ancient temples in this quarter. The fountain too, which, since the alteration made by the tyrants, has been called Enneacrounos, or Nine Pipes, but which, when the spring was open, went by the name of Callirhoe, or Fairwater, was in those days, from being so near, used for the most important offices. Indeed, the old fashion of using the water before marriage and for other sacred purposes is still kept up. 6.54.5. Indeed, generally their government was not grievous to the multitude, or in any way odious in practice; and these tyrants cultivated wisdom and virtue as much as any, and without exacting from the Athenians more than a twentieth of their income, splendidly adorned their city, and carried on their wars, and provided sacrifices for the temples. 6.54.6. For the rest, the city was left in full enjoyment of its existing laws, except that care was always taken to have the offices in the hands of some one of the family. Among those of them that held the yearly archonship at Athens was Pisistratus, son of the tyrant Hippias, and named after his grandfather, who dedicated during his term of office the altar to the twelve gods in the market-place, and that of Apollo in the Pythian precinct. 6.54.7. The Athenian people afterwards built on to and lengthened the altar in the market-place, and obliterated the inscription; but that in the Pythian precinct can still be seen, though in faded letters, and is to the following effect:— Pisistratus, the son of Hippias, Set up this record of his archonship In precinct of Apollo Pythias.
7. Aristotle, Athenian Constitution, 56.3, 57.1 (4th cent. BCE - 4th cent. BCE)
8. Cicero, On The Nature of The Gods, 3.23.58 (2nd cent. BCE - 1st cent. BCE)
9. Diodorus Siculus, Historical Library, 4.5.2, 5.75.4 (1st cent. BCE - 1st cent. BCE) 4.5.2.  Thriambus is a name that has been given him, they say, because he was the first of those of whom we have a record to have celebrated a triumph (thriambos) upon entering his native land after his campaign, this having been done when he returned from India with great booty. It is on a similar basis that the other appellations or epithets have been given to him, but we feel that it would be a long task to tell of them and inappropriate to the history which we are writing. He was thought to have two forms, men say, because there were two Dionysi, the ancient one having a long beard because all men in early times wore long beards, the younger one being youthful and effeminate and young, as we have mentioned before. 5.75.4.  As for Dionysus, the myths state that he discovered the vine and its cultivation, and also how to make wine and to store away many of the autumn fruits and thus to provide mankind with the use of them as food over a long time. This god was born in Crete, men say, of Zeus and Persephonê, and Orpheus has handed down the tradition in the initiatory rites that he was torn in pieces by the Titans. And the fact is that there have been several who bore the name Dionysus, regarding whom we have given a detailed account at greater length in connection with the more appropriate period of time.
10. Ovid, Metamorphoses, 4.22 (1st cent. BCE - missingth cent. CE)
11. Propertius, Elegies, 3.17.24 (1st cent. BCE - missingth cent. CE)
12. Clement of Alexandria, Exhortation To The Greeks, 2.34.3-2.34.4 (2nd cent. CE - 3rd cent. CE)
13. Pausanias, Description of Greece, 1.2.5, 1.14.1, 1.18-1.19, 1.18.3, 1.18.5, 1.19.1, 1.21.3, 1.29.2, 1.38.8, 2.2.6, 2.7.5-2.7.6, 2.17.4-2.17.6, 2.37.5, 3.18.16, 5.21.2, 7.21.6, 9.27.1 (2nd cent. CE - 2nd cent. CE) 1.2.5. One of the porticoes contains shrines of gods, and a gymnasium called that of Hermes. In it is the house of Pulytion, at which it is said that a mystic rite was performed by the most notable Athenians, parodying the Eleusinian mysteries. But in my time it was devoted to the worship of Dionysus. This Dionysus they call Melpomenus (Minstrel), on the same principle as they call Apollo Musegetes (Leader of the Muses). Here there are images of Athena Paeonia (Healer), of Zeus, of Mnemosyne (Memory) and of the Muses, an Apollo, the votive offering and work of Eubulides, and Acratus, a daemon attendant upon Apollo; it is only a face of him worked into the wall. After the precinct of Apollo is a building that contains earthen ware images, Amphictyon, king of Athens, feasting Dionysus and other gods. Here also is Pegasus of Eleutherae, who introduced the god to the Athenians. Herein he was helped by the oracle at Delphi, which called to mind that the god once dwelt in Athens in the days of Icarius. 1.14.1. So ended the period of Epeirot ascendancy. When you have entered the Odeum at Athens you meet, among other objects, a figure of Dionysus worth seeing. Hard by is a spring called Enneacrunos (Nine Jets), embellished as you see it by Peisistratus. There are cisterns all over the city, but this is the only fountain. Above the spring are two temples, one to Demeter and the Maid, while in that of Triptolemus is a statue of him. The accounts given of Triptolemus I shall write, omitting from the story as much as relates to Deiope. 1.18.3. Hard by is the Prytaneum (Town-hall), in which the laws of Solon are inscribed, and figures are placed of the goddesses Peace and Hestia (Hearth), while among the statues is Autolycus the pancratiast. See Paus. 1.35.6 . For the likenesses of Miltiades and Themistocles have had their titles changed to a Roman and a Thracian. 1.18.5. Hard by is built a temple of Eileithyia, who they say came from the Hyperboreans to Delos and helped Leto in her labour; and from Delos the name spread to other peoples. The Delians sacrifice to Eileithyia and sing a hymn of Olen . But the Cretans suppose that Eileithyia was born at Auunisus in the Cnossian territory, and that Hera was her mother. Only among the Athenians are the wooden figures of Eileithyia draped to the feet. The women told me that two are Cretan, being offerings of Phaedra, and that the third, which is the oldest, Erysichthon brought from Delos . 1.19.1. Close to the temple of Olympian Zeus is a statue of the Pythian Apollo. There is further a sanctuary of Apollo surnamed Delphinius. The story has it that when the temple was finished with the exception of the roof Theseus arrived in the city, a stranger as yet to everybody. When he came to the temple of the Delphinian, wearing a tunic that reached to his feet and with his hair neatly plaited, those who were building the roof mockingly inquired what a marriageable virgin was doing wandering about by herself. The only answer that Theseus made was to loose, it is said, the oxen from the cart hard by, and to throw them higher than the roof of the temple they were building. 1.21.3. Such were his words. On the South wall, as it is called, of the Acropolis, which faces the theater, there is dedicated a gilded head of Medusa the Gorgon, and round it is wrought an aegis. At the top of the theater is a cave in the rocks under the Acropolis. This also has a tripod over it, wherein are Apollo and Artemis slaying the children of Niobe. This Niobe I myself saw when I had gone up to Mount Sipylus. When you are near it is a beetling crag, with not the slightest resemblance to a woman, mourning or otherwise; but if you go further away you will think you see a woman in tears, with head bowed down. 1.29.2. Outside the city, too, in the parishes and on the roads, the Athenians have sanctuaries of the gods, and graves of heroes and of men. The nearest is the Academy, once the property of a private individual, but in my time a gymnasium. As you go down to it you come to a precinct of Artemis, and wooden images of Ariste (Best) and Calliste (Fairest). In my opinion, which is supported by the poems of Pamphos, these are surnames of Artemis. There is another account of them, which I know but shall omit. Then there is a small temple, into which every year on fixed days they carry the image of Dionysus Eleuthereus. 1.38.8. When you have turned from Eleusis to Boeotia you come to the Plataean land, which borders on Attica . Formerly Eleutherae formed the boundary on the side towards Attica, but when it came over to the Athenians henceforth the boundary of Boeotia was Cithaeron. The reason why the people of Eleutherae came over was not because they were reduced by war, but because they desired to share Athenian citizenship and hated the Thebans. In this plain is a temple of Dionysus, from which the old wooden image was carried off to Athens . The image at Eleutherae at the present day is a copy of the old one. 2.2.6. The things worthy of mention in the city include the extant remains of antiquity, but the greater number of them belong to the period of its second ascendancy. On the market-place, where most of the sanctuaries are, stand Artemis surnamed Ephesian and wooden images of Dionysus, which are covered with gold with the exception of their faces; these are ornamented with red paint. They are called Lysius and Baccheus 2.7.5. On the modern citadel is a sanctuary of Fortune of the Height, and after it one of the Dioscuri. Their images and that of Fortune are of wood. On the stage of the theater built under the citadel is a statue of a man with a shield, who they say is Aratus, the son of Cleinias. After the theater is a temple of Dionysus. The god is of gold and ivory, and by his side are Bacchanals of white marble. These women they say are sacred to Dionysus and maddened by his inspiration. The Sicyonians have also some images which are kept secret. These one night in each year they carry to the temple of Dionysus from what they call the Cosmeterium (Tiring-room), and they do so with lighted torches and native hymns. 2.7.6. The first is the one named Baccheus, set up by Androdamas, the son of Phlias, and this is followed by the one called Lysius (Deliverer), brought from Thebes by the Theban Phanes at the command of the Pythian priestess. Phanes came to Sicyon when Aristomachus, the son of Cleodaeus, failed to understand the oracle I To wait for “the third fruit,” i.e. the third generation. It was interpreted to mean the third year. given him, and therefore failed to return to the Peloponnesus . As you walk from the temple of Dionysus to the market-place you see on the right a temple of Artemis of the lake. A look shows that the roof has fallen in, but the inhabitants cannot tell whether the image has been removed or how it was destroyed on the spot. 2.17.4. The statue of Hera is seated on a throne; it is huge, made of gold and ivory, and is a work of Polycleitus. She is wearing a crown with Graces and Seasons worked upon it, and in one hand she carries a pomegranate and in the other a sceptre. About the pomegranate I must say nothing, for its story is somewhat of a holy mystery. The presence of a cuckoo seated on the sceptre they explain by the story that when Zeus was in love with Hera in her maidenhood he changed himself into this bird, and she caught it to be her pet. This tale and similar legends about the gods I relate without believing them, but I relate them nevertheless. 2.17.5. By the side of Hera stands what is said to be an image of Hebe fashioned by Naucydes; it, too, is of ivory and gold. By its side is an old image of Hera on a pillar. The oldest image is made of wild-pear wood, and was dedicated in Tiryns by Peirasus, son of Argus, and when the Argives destroyed Tiryns they carried it away to the Heraeum. I myself saw it, a small, seated image. 2.17.6. of the votive offerings the following are noteworthy. There is an altar upon which is wrought in relief the fabled marriage of Hebe and Heracles. This is of silver, but the peacock dedicated by the Emperor Hadrian is of gold and gleaming stones. He dedicated it because they hold the bird to be sacred to Hera. There lie here a golden crown and a purple robe, offerings of Nero. 2.37.5. I saw also what is called the Spring of Amphiaraus and the Alcyonian Lake, through which the Argives say Dionysus went down to Hell to bring up Semele, adding that the descent here was shown him by Palymnus. There is no limit to the depth of the Alcyonian Lake, and I know of nobody who by any contrivance has been able to reach the bottom of it since not even Nero, who had ropes made several stades long and fastened them together, tying lead to them, and omitting nothing that might help his experiment, was able to discover any limit to its depth. 3.18.16. There is represented the fight between Heracles and Oreius the Centaur, and also that between Theseus and the Bull of Minos. There are also represented the wrestling of Heracles with Achelous, the fabled binding of Hera by Hephaestus, the games Acastus held in honor of his father, and the story of Menelaus and the Egyptian Proteus from the Odyssey. Hom. Od. 4.384 foll. Lastly there is Admetus yoking a boar and a lion to his chariot, and the Trojans are bringing libations to Hector. 5.21.2. As you go to the stadium along the road from the Metroum, there is on the left at the bottom of Mount Cronius a platform of stone, right by the very mountain, with steps through it. By the platform have been set up bronze images of Zeus. These have been made from the fines inflicted on athletes who have wantonly broken the rules of the contests, and they are called Zanes (figures of Zeus) by the natives. 7.21.6. Near to the theater there is a precinct sacred to a native lady. Here are images of Dionysus, equal in number to the ancient cities, and named after them Mesateus, Antheus and Aroeus. These images at the festival of Dionysus they bring into the sanctuary of the Dictator. This sanctuary is on the right of the road from the market-place to the sea-quarter of the city. 9.27.1. of the gods the Thespians have from the beginning honored Love most, and they have a very ancient image of him, an unwrought stone. Who established among the Thespians the custom of worshipping Love more than any other god I do not know. He is worshipped equally by the people of Parium on the Hellespont, who were originally colonists from Erythrae in Ionia, but to-day are subject to the Romans.
14. Nonnus, Dionysiaca, 21.30-21.32 (4th cent. CE - 5th cent. CE)
15. Lydus Johannes Laurentius, De Mensibus, 4.51 (5th cent. CE - 6th cent. CE)
16. Epigraphy, Ig I , 948
17. Epigraphy, Ig I , 948

Subjects of this text:

subject	book bibliographic info
afterlife	Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 79
agathon	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 691
alcamenes	Bernabe et al. (2013), Redefining Dionysos, 409
alkamenes	Bernabe et al. (2013), Redefining Dionysos, 560; Gorain (2019), Language in the Confessions of Augustine, 98
altar,altars,in the sancturary of apollo pythius by the ilissus	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 100
altar,altars,of the twelve gods (athens)	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 100
amphictyon	Bernabe et al. (2013), Redefining Dionysos, 409
amyclae	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 271
aniconism	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 145
antagonism,between gods and heroes	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 88
aphrodite	Bernabe et al. (2013), Redefining Dionysos, 559
apollo,apollonian,apolline	Bernabe et al. (2013), Redefining Dionysos, 559, 560
aqueduct from mount lycabettus to the agora	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 100
ares	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 53, 271
argos	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 145
aristippus (philosopher)	Gorain (2019), Language in the Confessions of Augustine, 67
aristotle,on festivals	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 691
arrival	Bernabe et al. (2013), Redefining Dionysos, 409
artemis,artemis triklaria	Bernabe et al. (2013), Redefining Dionysos, 409
artemis brauronia,sacred precint on the acropolis of	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 100
athena,birth	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 291
athena nikes temenos on the acropolis	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 100
athens,acropolis of	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 100
athens,agora of	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 100
athens,athenian	Bernabe et al. (2013), Redefining Dionysos, 559
athens	Gorain (2019), Language in the Confessions of Augustine, 67, 98; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 145
augustus/octavian	Gorain (2019), Language in the Confessions of Augustine, 98
aulos (player)	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 694
autopsy	Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 306
beard	Gorain (2019), Language in the Confessions of Augustine, 98
boeotia,boeotian	Bernabe et al. (2013), Redefining Dionysos, 409
caesar (gaius iulius caesar)	Gorain (2019), Language in the Confessions of Augustine, 98
chaeremon	Gorain (2019), Language in the Confessions of Augustine, 67
childbirth,divine	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 53
cleisthenes	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 100
comedy	Bernabe et al. (2013), Redefining Dionysos, 560
constitution of athens (aristotle)	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 691
corinth,corinthian	Bernabe et al. (2013), Redefining Dionysos, 409
cult,cultic acts for specific cults, the corresponding god or place	Bernabe et al. (2013), Redefining Dionysos, 409
cult	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 145
delphi,delphian,delphic	Bernabe et al. (2013), Redefining Dionysos, 409
demeter	Bernabe et al. (2013), Redefining Dionysos, 559
demosthenes	Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 79; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 694
dionysi,dionysoi,dionysoses	Bernabe et al. (2013), Redefining Dionysos, 409, 559, 560
dionysion	Bernabe et al. (2013), Redefining Dionysos, 409
dionysius ii of syracuse	Gorain (2019), Language in the Confessions of Augustine, 67
dionysos,as antagonist of heroes	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 88
dionysos,dionysos aisymnetes	Bernabe et al. (2013), Redefining Dionysos, 409
dionysos,dionysos antheus	Bernabe et al. (2013), Redefining Dionysos, 409
dionysos,dionysos aroeus	Bernabe et al. (2013), Redefining Dionysos, 409
dionysos,dionysos eleuthereus	Bernabe et al. (2013), Redefining Dionysos, 409, 560
dionysos,dionysos limnaios/en lymnais	Bernabe et al. (2013), Redefining Dionysos, 409
dionysos,dionysos lysios	Bernabe et al. (2013), Redefining Dionysos, 409
dionysos,dionysos mesateus	Bernabe et al. (2013), Redefining Dionysos, 409
dionysos,eleuthereus	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 271
dionysos,iconography	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 291
dionysos,integration	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 271
dionysos,pluralized	Bernabe et al. (2013), Redefining Dionysos, 559, 560
dionysos	Bernabe et al. (2013), Redefining Dionysos, 409; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 53, 271
dionysus,eleuthereus	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 692
dionysus	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 145
dismemberment	Bernabe et al. (2013), Redefining Dionysos, 560
eleuthereus	Gorain (2019), Language in the Confessions of Augustine, 98
eleutheria	Bernabe et al. (2013), Redefining Dionysos, 409
empty-space-aniconism	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 145
enneacrunus fountain house (athens)	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 100
epiphanization	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 145
eponymous archon	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 692
erigone	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 88
eris	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 53
eros	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 145
euripides,bacchae	Gorain (2019), Language in the Confessions of Augustine, 67
euripides	Gorain (2019), Language in the Confessions of Augustine, 67
eurypylos	Bernabe et al. (2013), Redefining Dionysos, 409
experience/experiential	Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 79
fettering	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 53
fetters	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 53, 271
filiation	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 53, 291
foundation myths	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 88
françois vase	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 271, 291
gods,as antagonists of heroes	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 88
gods,as distinct from heroes	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 88
gods,as parents of mortals	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 88
great dionysia,city dionysia	Bernabe et al. (2013), Redefining Dionysos, 409
h-architecture	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 100
hephaistos,reintegration	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 291
hephaistos	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 53
hera,angry	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 271, 291
hera,enthroned	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 271
hera,fettered	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 53, 271
hera,liberation	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 53, 271, 291
hera,parthenogenesis	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 53
hera	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 145
heraeum,argive	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 145
herakles,integration	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 291
heroes,and poseidon	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 88
homeric hymn to dionysos	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 271
hubbard,τ. κ.	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 88
iconography,divine	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 145
ikanos	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 88
imperial	Bernabe et al. (2013), Redefining Dionysos, 559
initiation,initiatory rites	Bernabe et al. (2013), Redefining Dionysos, 409
inscription,on choregoi	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 694
integration	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 53
iophon	Gorain (2019), Language in the Confessions of Augustine, 67
kabeiroi	Bernabe et al. (2013), Redefining Dionysos, 560
lanuvium	Gorain (2019), Language in the Confessions of Augustine, 98
lenaion	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 692
lenians	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 691
liberation	Bernabe et al. (2013), Redefining Dionysos, 409
lots,drawing of	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 694
luna	Bernabe et al. (2013), Redefining Dionysos, 560
lycurgus	Gorain (2019), Language in the Confessions of Augustine, 67
lydia,lydian	Bernabe et al. (2013), Redefining Dionysos, 560
lykourgos	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 88
magnesia ad sipylum	Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 306
mania μανία,maniacal	Bernabe et al. (2013), Redefining Dionysos, 409
marius	Gorain (2019), Language in the Confessions of Augustine, 98
mark antony	Gorain (2019), Language in the Confessions of Augustine, 98
massenzio,m.	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 88
mikalson,j.	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 88
monotheism,monotheist,monotheistic	Bernabe et al. (2013), Redefining Dionysos, 559
mother-goddess(es)	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 53
multi-iconism	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 145
mysteries,mystery cults,orphic	Bernabe et al. (2013), Redefining Dionysos, 560
nagy,g.	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 88
neos dionysos	Gorain (2019), Language in the Confessions of Augustine, 98
night,nocturnal	Bernabe et al. (2013), Redefining Dionysos, 409
nilus	Bernabe et al. (2013), Redefining Dionysos, 560
nysa,nyseion	Bernabe et al. (2013), Redefining Dionysos, 560
olympian family	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 271, 291
olympieium	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 100
olympus	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 53
oracle,oracular,oracle of delphi	Bernabe et al. (2013), Redefining Dionysos, 409
oracle,oracular	Bernabe et al. (2013), Redefining Dionysos, 409
orphism,orphic	Bernabe et al. (2013), Redefining Dionysos, 560
parthenogenesis	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 53
parthenon	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 100
patras	Bernabe et al. (2013), Redefining Dionysos, 409, 559
pausanias	Gorain (2019), Language in the Confessions of Augustine, 67, 98; Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 79; Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 305, 306
pegasos	Bernabe et al. (2013), Redefining Dionysos, 409
pentheus	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 1; Gorain (2019), Language in the Confessions of Augustine, 67; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 88
perseus	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 88
persuasion	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 271
phidias	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 145
philodamus of scarphaea	Gorain (2019), Language in the Confessions of Augustine, 67
philosophy	Bernabe et al. (2013), Redefining Dionysos, 560
pisistratidae	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 100
pisistratus	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 100
plato	Gorain (2019), Language in the Confessions of Augustine, 67
poseidon,as antagonist of heroes	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 88
premarital union	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 53
priests,in the theater	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 691
procession	Bernabe et al. (2013), Redefining Dionysos, 409
proserpine	Bernabe et al. (2013), Redefining Dionysos, 560
prosymnos	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 88
resistance,by mortals to the gods	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 88
resistence	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 1
revenge	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 271
rite,ritual	Bernabe et al. (2013), Redefining Dionysos, 409
ritual	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 145
sanctuary,of apollo pythius by the ilissus	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 100
sanctuary,of artemis at brauron	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 100
sanctuary,of dionysus	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 691
sanctuary,of dionysus eleuthereus (athens)	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 100
sanctuary	Bernabe et al. (2013), Redefining Dionysos, 409
selene	Bernabe et al. (2013), Redefining Dionysos, 560
semele	Bernabe et al. (2013), Redefining Dionysos, 560
sex,between mortals and gods	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 88
sicyon,sicyonian	Bernabe et al. (2013), Redefining Dionysos, 409
solon	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 100
sparta	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 271
statue,divine	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 145
stoic	Bernabe et al. (2013), Redefining Dionysos, 560
temple,of artemis in the sanctuary at brauron	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 100
temple	Bernabe et al. (2013), Redefining Dionysos, 409, 559
theater,theatrical	Bernabe et al. (2013), Redefining Dionysos, 409, 559
theology,theological	Bernabe et al. (2013), Redefining Dionysos, 560
theomachoi	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 88
thespiae	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 145
throne	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 53, 271
thucydides,historian	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 100
thyone	Bernabe et al. (2013), Redefining Dionysos, 560
thyrsus	Gorain (2019), Language in the Confessions of Augustine, 98
wall-painting	Gorain (2019), Language in the Confessions of Augustine, 67, 98
xoanon ξόανον'	Bernabe et al. (2013), Redefining Dionysos, 409
zeitlin,f. i.	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 88
zeus,giving birth	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 291
zeus	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 1; Bernabe et al. (2013), Redefining Dionysos, 559, 560