The Ancient Mediterranean Religions Index Database

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250 results for "orphism"

1. Hebrew Bible, Genesis, 2, 1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 382

2. Hebrew Bible, Deuteronomy, 6.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •orphism/orphic Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 128

6.4. "שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃",

6.4. "HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE.",

3. Hebrew Bible, Exodus, 3.14, 13.21-13.22, 19.16-19.18, 24.15-24.16, 32.15-32.16, 33.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •orphism/orphic Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 128, 130, 131

3.14. "וַיֹּאמֶר אֱלֹהִים אֶל־מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם׃", 13.21. "וַיהוָה הֹלֵךְ לִפְנֵיהֶם יוֹמָם בְּעַמּוּד עָנָן לַנְחֹתָם הַדֶּרֶךְ וְלַיְלָה בְּעַמּוּד אֵשׁ לְהָאִיר לָהֶם לָלֶכֶת יוֹמָם וָלָיְלָה׃", 13.22. "לֹא־יָמִישׁ עַמּוּד הֶעָנָן יוֹמָם וְעַמּוּד הָאֵשׁ לָיְלָה לִפְנֵי הָעָם׃", 19.16. "וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיֹת הַבֹּקֶר וַיְהִי קֹלֹת וּבְרָקִים וְעָנָן כָּבֵד עַל־הָהָר וְקֹל שֹׁפָר חָזָק מְאֹד וַיֶּחֱרַד כָּל־הָעָם אֲשֶׁר בַּמַּחֲנֶה׃", 19.17. "וַיּוֹצֵא מֹשֶׁה אֶת־הָעָם לִקְרַאת הָאֱלֹהִים מִן־הַמַּחֲנֶה וַיִּתְיַצְּבוּ בְּתַחְתִּית הָהָר׃", 19.18. "וְהַר סִינַי עָשַׁן כֻּלּוֹ מִפְּנֵי אֲשֶׁר יָרַד עָלָיו יְהוָה בָּאֵשׁ וַיַּעַל עֲשָׁנוֹ כְּעֶשֶׁן הַכִּבְשָׁן וַיֶּחֱרַד כָּל־הָהָר מְאֹד׃", 24.15. "וַיַּעַל מֹשֶׁה אֶל־הָהָר וַיְכַס הֶעָנָן אֶת־הָהָר׃", 24.16. "וַיִּשְׁכֹּן כְּבוֹד־יְהוָה עַל־הַר סִינַי וַיְכַסֵּהוּ הֶעָנָן שֵׁשֶׁת יָמִים וַיִּקְרָא אֶל־מֹשֶׁה בַּיּוֹם הַשְּׁבִיעִי מִתּוֹךְ הֶעָנָן׃", 32.15. "וַיִּפֶן וַיֵּרֶד מֹשֶׁה מִן־הָהָר וּשְׁנֵי לֻחֹת הָעֵדֻת בְּיָדוֹ לֻחֹת כְּתֻבִים מִשְּׁנֵי עֶבְרֵיהֶם מִזֶּה וּמִזֶּה הֵם כְּתֻבִים׃", 32.16. "וְהַלֻּחֹת מַעֲשֵׂה אֱלֹהִים הֵמָּה וְהַמִּכְתָּב מִכְתַּב אֱלֹהִים הוּא חָרוּת עַל־הַלֻּחֹת׃",

3.14. "And God said unto Moses: ‘I AM THAT I AM’; and He said: ‘Thus shalt thou say unto the children of Israel: I AM hath sent me unto you.’", 13.21. "And the LORD went before them by day in a pillar of cloud, to lead them the way; and by night in a pillar of fire, to give them light; that they might go by day and by night:", 13.22. "the pillar of cloud by day, and the pillar of fire by night, departed not from before the people.", 19.16. "And it came to pass on the third day, when it was morning, that there were thunders and lightnings and a thick cloud upon the mount, and the voice of a horn exceeding loud; and all the people that were in the camp trembled.", 19.17. "And Moses brought forth the people out of the camp to meet God; and they stood at the nether part of the mount.", 19.18. "Now mount Sinai was altogether on smoke, because the LORD descended upon it in fire; and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly.", 24.15. "And Moses went up into the mount, and the cloud covered the mount.", 24.16. "And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days; and the seventh day He called unto Moses out of the midst of the cloud.", 32.15. "And Moses turned, and went down from the mount, with the two tables of the testimony in his hand; tables that were written on both their sides; on the one side and on the other were they written.", 32.16. "And the tables were the work of God, and the writing was the writing of God, graven upon the tables.", 33.10. "And when all the people saw the pillar of cloud stand at the door of the Tent, all the people rose up and worshipped, every man at his tent door.",

4. Hebrew Bible, Numbers, 12.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •orphism/orphic Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 130

12.5. "וַיֵּרֶד יְהוָה בְּעַמּוּד עָנָן וַיַּעֲמֹד פֶּתַח הָאֹהֶל וַיִּקְרָא אַהֲרֹן וּמִרְיָם וַיֵּצְאוּ שְׁנֵיהֶם׃",

12.5. "And the LORD came down in a pillar of cloud, and stood at the door of the Tent, and called Aaron and Miriam; and they both came forth.",

5. Hebrew Bible, Psalms, 17.8, 98.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •orphism/orphic Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 129

17.8. "שָׁמְרֵנִי כְּאִישׁוֹן בַּת־עָיִן בְּצֵל כְּנָפֶיךָ תַּסְתִּירֵנִי׃", 98.5. "זַמְּרוּ לַיהוָה בְּכִנּוֹר בְּכִנּוֹר וְקוֹל זִמְרָה׃",

17.8. "Keep me as the apple of the eye, Hide me in the shadow of Thy wings,", 98.5. "Sing praises unto the LORD with the harp; With the harp and the voice of melody.",

6. Homeric Hymns, To Demeter, 120, 268, 47 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 566

47. Live endlessly – this calmed her mighty soul.

7. Hebrew Bible, Isaiah, 44.6, 45.5-45.6, 63.19 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •orphism/orphic Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 128, 129

44.6. "כֹּה־אָמַר יְהוָה מֶלֶךְ־יִשְׂרָאֵל וְגֹאֲלוֹ יְהוָה צְבָאוֹת אֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן וּמִבַּלְעָדַי אֵין אֱלֹהִים׃", 45.5. "אֲנִי יְהוָה וְאֵין עוֹד זוּלָתִי אֵין אֱלֹהִים אֲאַזֶּרְךָ וְלֹא יְדַעְתָּנִי׃", 45.6. "לְמַעַן יֵדְעוּ מִמִּזְרַח־שֶׁמֶשׁ וּמִמַּעֲרָבָהּ כִּי־אֶפֶס בִּלְעָדָי אֲנִי יְהוָה וְאֵין עוֹד׃", 63.19. "הָיִינוּ מֵעוֹלָם לֹא־מָשַׁלְתָּ בָּם לֹא־נִקְרָא שִׁמְךָ עֲלֵיהֶם לוּא־קָרַעְתָּ שָׁמַיִם יָרַדְתָּ מִפָּנֶיךָ הָרִים נָזֹלּוּ׃",

44.6. "Thus saith the LORD, the King of Israel, And his Redeemer the LORD of hosts: I am the first, and I am the last, And beside Me there is no God.", 45.5. "I am the LORD, and there is none else, beside Me there is no God; I have girded thee, though thou hast not known Me;", 45.6. "That they may know from the rising of the sun, and from the west, that there is none beside Me; I am the LORD; and there is none else;", 63.19. "We are become as they over whom Thou never borest rule, As they that were not called by Thy name. Oh, that Thou wouldest rend the heavens, that Thou wouldest come down, That the mountains might quake at Thy presence,",

8. Hymn To Hermes (Homeric Hymn 18), To Hermes, 475-494, 496, 495 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 152

9. Hymn To Hermes, To Hermes, 475-494, 496, 495 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 152

10. Hymn To Dionysus \ In Bacchum, To Dionysus, 26.6, 26.12-26.13 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 241, 245

11. Homeric Hymns, To Hermes, 475-494, 496, 495 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 152

495. Heifers and bulls galore. Though you’ve a bent

12. Hymn To Dionysus, Fragments of Hymn To Dionysus, 1.7 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 245, 247

13. Hymn To Aphrodite (Homeric Hymn 10), To Aphrodite, 193 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 241

14. Hymn To Dionysus, To Dionysus, 7.4-7.5, 7.14-7.15, 7.35-7.53, 26.6, 26.12-26.13 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 241, 245, 247, 331, 467

15. Homer, Odyssey, 3.2, 10.513 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •orphism/orphic •orphic, orphism Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 534; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 129

16. Homer, Iliad, 1.15, 1.374, 2.732, 4.2, 5.504, 5.902, 6.132-6.137, 8.442, 14.350, 15.153, 15.254, 17.425, 18.570-18.572, 24.171, 24.460 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •orphism/orphic •orphism, orphics, •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 106, 241, 278, 476; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 129; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 305

1.15. / but most of all the two sons of Atreus, the marshallers of the people:Sons of Atreus, and other well-greaved Achaeans, to you may the gods who have homes upon Olympus grant that you sack the city of Priam, and return safe to your homes; but my dear child release to me, and accept the ransom 1.374. / came to the swift ships of the bronze-clad Achaeans, to free his daughter, bearing ransom past counting, and in his hands he held the wreaths of Apollo who strikes from afar, on a staff of gold, and he implored all the Achaeans, but most of all the two sons of Atreus, marshallers of the people. 2.732. / and Oechalia, city of Oechalian Eurytus, these again were led by the two sons of Asclepius, the skilled leeches Podaleirius and Machaon. And with these were ranged thirty hollow ships. 4.2. / Now the gods, seated by the side of Zeus, were holding assembly on the golden floor, and in their midst the queenly Hebe poured them nectar, and they with golden goblets pledged one the other as they looked forth upon the city of the Trojans. 5.504. / of men that are winnowing, when fair-haired Demeter amid the driving blasts of wind separates the grain from the chaff, and the heaps of chaff grow white; even so now did the Achaeans grow white over head and shoulders beneath the cloud of dust that through the midst of the warriors the hooves of their horses beat up to the brazen heaven, 5.902. / and Paeëon spread thereon simples that slay pain, and healed him; for verily he was in no wise of mortal mould. Even as the juice of the fig speedily maketh to grow thick the white milk that is liquid, but is quickly curdled as a man stirreth it, even so swiftly healed he furious Ares. 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. 6.133. / 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. 6.134. / 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. 6.135. / But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the man's threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind; 6.136. / But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the man's threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind; 6.137. / But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the man's threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind; 8.442. / And for him the famed Shaker of Earth both unyoked his horses and set the car upon a stand, and spread thereover a cloth; and Zeus, whose voice is borne afar, himself sat upon his throne of gold, and beneath his feet great Olympus quaked. Only Athene and Hera 14.350. / Therein lay the twain, and were clothed about with a cloud, fair and golden, wherefrom fell drops of glistering dew. 15.153. / and sate her down upon her throne; and the twain sprang up and sped forth upon their way. To many-fountained Ida they came, mother of wild beasts, and found Zeus, whose voice is borne afar, seated on topmost Gargarus; and about him a fragrant cloud was wreathed. The twain then came before the face of Zeus, the cloud-gatherer, 15.254. / on the breast with a stone, and made me cease from my furious might? Aye, and I deemed that on this day I should behold the dead and the house of Hades, when I had gasped forth my life. Then spake to him again the lord Apollo, that worketh afar:Be now of good cheer, so mighty a helper hath the son of Cronos 17.425. / and the iron din went up through the unresting air to the brazen heaven. But the horses of the son of Aeacus being apart from the battle were weeping, since first they learned that their charioteer had fallen in the dust beneath the hands of man-slaying Hector. In sooth Automedon, valiant son of Diores, 18.570. / and thereto sang sweetly the Linos-song with his delicate voice; and his fellows beating the earth in unison therewith followed on with bounding feet mid dance and shoutings.And therein he wrought a herd of straight-horned kine: the kine were fashioned of gold and tin, 18.571. / and thereto sang sweetly the Linos-song with his delicate voice; and his fellows beating the earth in unison therewith followed on with bounding feet mid dance and shoutings.And therein he wrought a herd of straight-horned kine: the kine were fashioned of gold and tin, 18.572. / and thereto sang sweetly the Linos-song with his delicate voice; and his fellows beating the earth in unison therewith followed on with bounding feet mid dance and shoutings.And therein he wrought a herd of straight-horned kine: the kine were fashioned of gold and tin, 24.171. / softly she uttered her voice, yet trembling gat hold of his himbs:Be of good courage, O Priam, son of Dardanus, and fear thou not at all. Not to forbode any evil to thee am I come hither, but with good intent. I am a messenger to thee from Zeus, who far away though he be, hath exceeding care for thee and pity. 24.460. / Old sire, I that am come to thee am immortal god, even Hermes; for the Father sent me to guide thee on thy way. But now verily will I go back, neither come within Achilles' sight; good cause for wrath would it be that an immortal god should thus openly be entertained of mortals.

17. Hesiod, Works And Days, 126 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 108

126. They lived, with countless flocks of sheep, at ease

18. Hesiod, Theogony, 947-949 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 331

949. Upon the sea, and there some overthrow

19. Homeric Hymns, To Pan, 46 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 563

20. Alcaeus, Fragments, None (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 146

21. Alcaeus, Fragments, None (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 146

22. Tyrtaeus, Fragments, None (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 331

23. Aeschylus, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 63

24. Aeschylus, Prometheus Bound, 851, 640 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 441

640. οὐκ οἶδʼ ὅπως ὑμῖν ἀπιστῆσαί με χρή,

640. I do not know how to refuse you. You shall learn in truthful speech all that you would like to know. Yet I am ashamed to tell about the storm of calamity sent by Heaven, of the marring of my form, and of the source from which it swooped upon me, wretched that I am.

25. Aeschylus, Suppliant Women, 589 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •orphism, orphic,theogony Found in books: Bernabe et al. (2013), Redefining Dionysos, 441

589. ἐξ Ἐπάφου κυρήσαις. Χορός

26. Pindar, Pythian Odes, 4.176-4.177 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 152

27. Aeschylus, Eumenides, 1, 10-11, 13-19, 2, 20-27, 3-9, 12 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 62

12. πέμπουσι δʼ αὐτὸν καὶ σεβίζουσιν μέγα

28. Pindar, Olympian Odes, 1.26-1.27, 1.47-1.53, 6.41, 7.32 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 114, 331

29. Aeschylus, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 63

30. Pindar, Dithyrambi (Poxy. 1604.), None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 174

31. Pindar, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 111

32. Chionides Comicus, Fragments, 7 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •orphism, orphics, Found in books: Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 310

33. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 396

400c. σῆμά τινές φασιν αὐτὸ εἶναι τῆς ψυχῆς, ὡς τεθαμμένης ἐν τῷ νῦν παρόντι· καὶ διότι αὖ τούτῳ σημαίνει ἃ ἂν σημαίνῃ ἡ ψυχή, καὶ ταύτῃ σῆμα ὀρθῶς καλεῖσθαι. δοκοῦσι μέντοι μοι μάλιστα θέσθαι οἱ ἀμφὶ Ὀρφέα τοῦτο τὸ ὄνομα, ὡς δίκην διδούσης τῆς ψυχῆς ὧν δὴ ἕνεκα δίδωσιν, τοῦτον δὲ περίβολον ἔχειν, ἵνα σῴζηται , δεσμωτηρίου εἰκόνα· εἶναι οὖν τῆς ψυχῆς τοῦτο, ὥσπερ αὐτὸ ὀνομάζεται, ἕως ἂν ἐκτείσῃ τὰ ὀφειλόμενα, τὸ σῶμα, καὶ οὐδὲν δεῖν παράγειν οὐδʼ ἓν γράμμα.

400c. ign ( σῆμα ). But I think it most likely that the Orphic poets gave this name, with the idea that the soul is undergoing punishment for something; they think it has the body as an enclosure to keep it safe, like a prison, and this is, as the name itself denotes, the safe ( σῶμα ) for the soul, until the penalty is paid, and not even a letter needs to be changed.

34. Plato, Parmenides, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •orphic, orphism Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 382

35. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 41, 146, 393

69c. κάθαρσίς τις τῶν τοιούτων πάντων καὶ ἡ σωφροσύνη καὶ ἡ δικαιοσύνη καὶ ἀνδρεία, καὶ αὐτὴ ἡ φρόνησις μὴ καθαρμός τις ᾖ. καὶ κινδυνεύουσι καὶ οἱ τὰς τελετὰς ἡμῖν οὗτοι καταστήσαντες οὐ φαῦλοί τινες εἶναι, ἀλλὰ τῷ ὄντι πάλαι αἰνίττεσθαι ὅτι ὃς ἂν ἀμύητος καὶ ἀτέλεστος εἰς Ἅιδου ἀφίκηται ἐν βορβόρῳ κείσεται, ὁ δὲ κεκαθαρμένος τε καὶ τετελεσμένος ἐκεῖσε ἀφικόμενος μετὰ θεῶν οἰκήσει. εἰσὶν γὰρ δή, ὥς φασιν οἱ περὶ τὰς τελετάς, ναρθηκοφόροι

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 ;

36. Diocles of Carystus, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 41

37. Andocides, On The Mysteries, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 255

38. Diocles Comicus, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 41

39. Diocles Comicus, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 41

40. Empedocles, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 241

41. Euripides, Ion, 1122-1128, 551-553, 714-718, 550 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 41, 63

42. Euripides, Bacchae, 102, 1020, 1029, 103-104, 1089, 1093, 1124, 1131, 1139-1143, 1145, 115, 1153, 1160, 1168, 1184, 1189, 1194-1196, 120-122, 1224, 123-124, 1241-1247, 125-134, 1387, 139, 152-153, 169, 195, 225, 235-236, 259, 297-300, 306, 366, 415, 443-456, 458-460, 491, 493, 498-500, 51, 516, 529-530, 55-57, 578, 58-59, 605, 616-619, 62, 620-647, 664, 67-68, 690, 697-698, 734-747, 759, 767-768, 779, 785, 791, 799, 83, 837, 842, 847, 915, 940, 942, 946, 987, 998, 457 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 331

457. λευκὴν δὲ χροιὰν ἐκ παρασκευῆς ἔχεις,

43. Herodotus, Histories, 1.44, 2.42.3, 2.81, 2.81.2, 2.144.2, 2.156.4-2.156.5, 3.28.2, 4.13-4.15, 4.36, 4.70-4.80, 4.95 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 134, 148, 154, 417, 563, 566

1.44. Distraught by the death of his son, Croesus cried out the more vehemently because the killer was one whom he himself had cleansed of blood, ,and in his great and terrible grief at this mischance he called on Zeus by three names—Zeus the Purifier, Zeus of the Hearth, Zeus of Comrades: the first, because he wanted the god to know what evil his guest had done him; the second, because he had received the guest into his house and thus unwittingly entertained the murderer of his son; and the third, because he had found his worst enemy in the man whom he had sent as a protector. 2.42.3. The Thebans, and those who by the Theban example will not touch sheep, give the following reason for their ordice: they say that Heracles wanted very much to see Zeus and that Zeus did not want to be seen by him, but that finally, when Heracles prayed, Zeus contrived 2.81. They wear linen tunics with fringes hanging about the legs, called “calasiris,” and loose white woolen mantles over these. But nothing woolen is brought into temples, or buried with them: that is impious. ,They agree in this with practices called Orphic and Bacchic, but in fact Egyptian and Pythagorean: for it is impious, too, for one partaking of these rites to be buried in woolen wrappings. There is a sacred legend about this. 2.81.2. They agree in this with practices called Orphic and Bacchic, but in fact Egyptian and Pythagorean: for it is impious, too, for one partaking of these rites to be buried in woolen wrappings. There is a sacred legend about this. 2.144.2. Before these men, they said, the rulers of Egypt were gods, but none had been contemporary with the human priests. of these gods one or another had in succession been supreme; the last of them to rule the country was Osiris' son Horus, whom the Greeks call Apollo; he deposed Typhon, and was the last divine king of Egypt . Osiris is, in the Greek language, Dionysus. 2.156.4. This is the story that the Egyptians tell to explain why the island moves: that on this island that did not move before, Leto, one of the eight gods who first came to be, who was living at Buto where this oracle of hers is, taking charge of Apollo from Isis, hid him for safety in this island which is now said to float, when Typhon came hunting through the world, keen to find the son of Osiris. 2.156.5. Apollo and Artemis were (they say) children of Dionysus and Isis, and Leto was made their nurse and preserver; in Egyptian, Apollo is Horus, Demeter Isis, Artemis Bubastis. 3.28.2. This Apis, or Epaphus, is a calf born of a cow that can never conceive again. By what the Egyptians say, the cow is made pregt by a light from heaven, and thereafter gives birth to Apis. 4.13. There is also a story related in a poem by Aristeas son of Caüstrobius, a man of Proconnesus . This Aristeas, possessed by Phoebus, visited the Issedones; beyond these (he said) live the one-eyed Arimaspians, beyond whom are the griffins that guard gold, and beyond these again the Hyperboreans, whose territory reaches to the sea. ,Except for the Hyperboreans, all these nations (and first the Arimaspians) are always at war with their neighbors; the Issedones were pushed from their lands by the Arimaspians, and the Scythians by the Issedones, and the Cimmerians, living by the southern sea, were hard pressed by the Scythians and left their country. Thus Aristeas' story does not agree with the Scythian account about this country. 4.14. Where Aristeas who wrote this came from, I have already said; I will tell the story that I heard about him at Proconnesus and Cyzicus . It is said that this Aristeas, who was as well-born as any of his townsfolk, went into a fuller's shop at Proconnesus and there died; the owner shut his shop and went away to tell the dead man's relatives, ,and the report of Aristeas' death being spread about in the city was disputed by a man of Cyzicus , who had come from the town of Artace, and said that he had met Aristeas going toward Cyzicus and spoken with him. While he argued vehemently, the relatives of the dead man came to the fuller's shop with all that was necessary for burial; ,but when the place was opened, there was no Aristeas there, dead or alive. But in the seventh year after that, Aristeas appeared at Proconnesus and made that poem which the Greeks now call the title Arimaspea /title , after which he vanished once again. 4.15. Such is the tale told in these two towns. But this, I know, happened to the Metapontines in Italy , two hundred and forty years after the second disappearance of Aristeas, as reckoning made at Proconnesus and Metapontum shows me: ,Aristeas, so the Metapontines say, appeared in their country and told them to set up an altar to Apollo, and set beside it a statue bearing the name of Aristeas the Proconnesian; for, he said, Apollo had come to their country alone of all Italian lands, and he—the man who was now Aristeas, but then when he followed the god had been a crow—had come with him. ,After saying this, he vanished. The Metapontines, so they say, sent to Delphi and asked the god what the vision of the man could mean; and the Pythian priestess told them to obey the vision, saying that their fortune would be better. ,They did as instructed. And now there stands beside the image of Apollo a statue bearing the name of Aristeas; a grove of bay-trees surrounds it; the image is set in the marketplace. Let it suffice that I have said this much about Aristeas. 4.36. I have said this much of the Hyperboreans, and let it suffice; for I do not tell the story of that Abaris, alleged to be a Hyperborean, who carried the arrow over the whole world, fasting all the while. But if there are men beyond the north wind, then there are others beyond the south. ,And I laugh to see how many have before now drawn maps of the world, not one of them reasonably; for they draw the world as round as if fashioned by compasses, encircled by the Ocean river, and Asia and Europe of a like extent. For myself, I will in a few words indicate the extent of the two, and how each should be drawn. 4.70. As for giving sworn pledges to those who are to receive them, this is the Scythian way: they take blood from the parties to the agreement by making a little cut in the body with an awl or a knife, and pour it mixed with wine into a big earthenware bowl, into which they then dip a scimitar and arrows and an axe and a javelin; and when this is done those swearing the agreement, and the most honorable of their followers, drink the blood after solemn curses. 4.71. The burial-places of the kings are in the land of the Gerrhi, which is the end of the navigation of the Borysthenes. Whenever their king has died, the Scythians dig a great four-cornered pit in the ground there; when this is ready, they take up the dead man—his body enclosed in wax, his belly cut open and cleaned and filled with cut marsh-plants and frankincense, and parsley and anise seed, and sewn up again—and transport him on a wagon to another tribe. ,Then those who receive the dead man on his arrival do the same as do the Royal Scythians: that is, they cut off a part of their ears, shave their heads, make cuts around their arms, tear their foreheads and noses, and pierce their left hands with arrows. ,From there, the escorts transport the king's body on the wagon to another of the tribes that they rule, and those to whom they have already come follow them; and having carried the dead man to all in turn, they are at the place of burial, in the country of the Gerrhi, the farthest distant tribe of all under their rule. ,Then, having laid the body on a couch in the tomb, they plant spears on each side of the body and lay wooden planks across them, which they then roof over with braided osiers; in the open space which is left in the tomb they bury one of the king's concubines, his cupbearer, his cook, his groom, his squire, and his messenger, after strangling them, besides horses, and first-fruits of everything else, and golden cups; for the Scythians do not use silver or bronze. ,Having done this, they all build a great barrow of earth, vying eagerly with one another to make this as great as possible. 4.72. After a year has past, they next do as follows. They take the most trusted of the rest of the king's servants (and these are native-born Scythians, for only those whom he tells to do so serve the king, and none of the Scythians have servants bought by money) ,and strangle fifty of these and fifty of their best horses and empty and clean the bellies of them all, fill them with chaff, and sew them up again. ,Then they fasten half of a wheel to two posts, the hollow upward, and the other half to another pair of posts, until many posts thus prepared are planted in the ground, and, after driving thick stakes lengthways through the horses' bodies to their necks, they place the horses up on the wheels ,so that the wheel in front supports the horse's forequarters and the wheel behind takes the weight of the belly by the hindquarters, and the forelegs and hindlegs hang free; and putting bridles and bits in the horses' mouths, they stretch the bridles to the front and fasten them with pegs. ,Then they take each one of the fifty strangled young men and mount him on the horse; their way of doing it is to drive an upright stake through each body passing up alongside the spine to the neck leaving enough of the stake projecting below to be fixed in a hole made in the other stake, which passes through the horse. So having set horsemen of this fashion around the tomb, they ride away. 4.73. This is the way they bury their kings. All other Scythians, when they die, are laid in wagons and carried about among their friends by their nearest of kin; each receives them and entertains the retinue hospitably, setting before the dead man about as much of the fare as he serves to the rest. All but the kings are carried about like this for forty days and then buried. ,After the burial the Scythians cleanse themselves as follows: they anoint and wash their heads and, for their bodies, set up three poles leaning together to a point and cover these over with wool mats; then, in the space so enclosed to the best of their ability, they make a pit in the center beneath the poles and the mats and throw red-hot stones into it. 4.74. They have hemp growing in their country, very like flax, except that the hemp is much thicker and taller. This grows both of itself and also by their cultivation, and the Thracians even make garments of it which are very like linen; no one, unless he were an expert in hemp, could determine whether they were hempen or linen; whoever has never seen hemp before will think the garment linen. 4.75. The Scythians then take the seed of this hemp and, crawling in under the mats, throw it on the red-hot stones, where it smoulders and sends forth such fumes that no Greek vapor-bath could surpass it. ,The Scythians howl in their joy at the vapor-bath. This serves them instead of bathing, for they never wash their bodies with water. ,But their women pound cypress and cedar and frankincense wood on a rough stone, adding water also, and with the thick stuff thus pounded they anoint their bodies and faces, as a result of which not only does a fragrant scent come from them, but when on the second day they take off the ointment, their skin becomes clear and shining. 4.76. But as regards foreign customs, the Scythians (like others) very much shun practising those of any other country, and particularly of Hellas, as was proved in the case of Anacharsis and also of Scyles. ,For when Anacharsis was coming back to the Scythian country after having seen much of the world in his travels and given many examples of his wisdom, he sailed through the Hellespont and put in at Cyzicus; ,where, finding the Cyzicenes celebrating the feast of the Mother of the Gods with great ceremony, he vowed to this same Mother that if he returned to his own country safe and sound he would sacrifice to her as he saw the Cyzicenes doing, and establish a nightly rite of worship. ,So when he came to Scythia, he hid himself in the country called Woodland (which is beside the Race of Achilles, and is all overgrown with every kind of timber); hidden there, Anacharsis celebrated the goddess' ritual with exactness, carrying a small drum and hanging images about himself. ,Then some Scythian saw him doing this and told the king, Saulius; who, coming to the place himself and seeing Anacharsis performing these rites, shot an arrow at him and killed him. And now the Scythians, if they are asked about Anacharsis, say they have no knowledge of him; this is because he left his country for Hellas and followed the customs of strangers. ,But according to what I heard from Tymnes, the deputy for Ariapithes, Anacharsis was an uncle of Idanthyrsus king of Scythia, and he was the son of Gnurus, son of Lycus, son of Spargapithes. Now if Anacharsis was truly of this family, then let him know he was slain by his own brother; for Idanthyrsus was the son of Saulius, and it was Saulius who killed Anacharsis. 4.77. It is true that I have heard another story told by the Peloponnesians; namely, that Anacharsis had been sent by the king of Scythia and had been a student of the ways of Hellas, and after his return told the king who sent him that all Greeks were keen for every kind of learning, except the Lacedaemonians; but that these were the only Greeks who spoke and listened with discretion. ,But this is a tale pointlessly invented by the Greeks themselves; and be this as it may, the man was put to death as I have said. 4.78. This, then, was how Anacharsis fared, owing to his foreign ways and consorting with Greeks; and a great many years afterward, Scyles, son of Ariapithes, suffered a like fate. Scyles was one of the sons born to Ariapithes, king of Scythia; but his mother was of Istria, and not native-born; and she taught him to speak and read Greek. ,As time passed, Ariapithes was treacherously killed by Spargapithes, king of the Agathyrsi, and Scyles inherited the kingship and his father's wife, a Scythian woman whose name was Opoea, and she bore Scyles a son, Oricus. ,So Scyles was king of Scythia; but he was in no way content with the Scythian way of life, and was much more inclined to Greek ways, from the upbringing that he had received. So this is what he would do: he would lead the Scythian army to the city of the Borysthenites (who say that they are Milesians), and when he arrived there would leave his army in the suburb of the city, ,while he himself, entering within the walls and shutting the gates, would take off his Scythian apparel and put on Greek dress; and in it he would go among the townsfolk unattended by spearmen or any others (who would guard the gates, lest any Scythian see him wearing this apparel), and in every way follow the Greek manner of life, and worship the gods according to Greek usage. ,When he had spent a month or more like this, he would put on Scythian dress and leave the city. He did this often; and he built a house in Borysthenes, and married a wife of the people of the country and brought her there. 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. 4.80. After this Scyles rode off to his own place; but the Scythians rebelled against him, setting up his brother Octamasades, son of the daughter of Teres, for their king. ,Scyles, learning what had happened concerning him and the reason why it had happened, fled into Thrace; and when Octamasades heard this he led his army there. But when he was beside the Ister, the Thracians barred his way; and when the armies were about to engage, Sitalces sent this message to Octamasades: ,“Why should we try each other's strength? You are my sister's son, and you have my brother with you; give him back to me, and I will give up your Scyles to you; and let us not endanger our armies.” ,Such was the offer Sitalces sent to him; for Sitalces' brother had fled from him and was with Octamasades. The Scythian agreed to this, and took his brother Scyles, giving up his own uncle to Sitalces. ,Sitalces then took his brother and carried him away, but Octamasades beheaded Scyles on the spot. This is how closely the Scythians guard their customs, and these are the penalties they inflict on those who add foreign customs to their own. 4.95. I understand from the Greeks who live beside the Hellespont and Pontus, that this Salmoxis was a man who was once a slave in Samos, his master being Pythagoras son of Mnesarchus; ,then, after being freed and gaining great wealth, he returned to his own country. Now the Thracians were a poor and backward people, but this Salmoxis knew Ionian ways and a more advanced way of life than the Thracian; for he had consorted with Greeks, and moreover with one of the greatest Greek teachers, Pythagoras; ,therefore he made a hall, where he entertained and fed the leaders among his countrymen, and taught them that neither he nor his guests nor any of their descendants would ever die, but that they would go to a place where they would live forever and have all good things. ,While he was doing as I have said and teaching this doctrine, he was meanwhile making an underground chamber. When this was finished, he vanished from the sight of the Thracians, and went down into the underground chamber, where he lived for three years, ,while the Thracians wished him back and mourned him for dead; then in the fourth year he appeared to the Thracians, and thus they came to believe what Salmoxis had told them. Such is the Greek story about him.

44. Lysippus Comicus, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 41

45. Antiphanes, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 41

46. Philolaus of Croton, Fragments, None (5th cent. BCE - missingth cent. CE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 41

47. Euripides, Trojan Women, 254 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 331

48. Euripides, Suppliant Women, 975 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 331

49. Euripides, Rhesus, 972 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 41

972. As under far Pangaion Orpheus lies,

50. Euripides, Phoenician Women, 1489, 676-687, 689, 688 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 431

51. Euripides, Alcestis, 357-362, 962-972 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 153

52. Euripides, Orestes, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 41

53. Euripides, Iphigenia At Aulis, 1211-1214, 1061 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 41

54. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 41

253a. τὴν τοῦ σφετέρου θεοῦ φύσιν εὐποροῦσι διὰ τὸ συντόνως ἠναγκάσθαι πρὸς τὸν θεὸν βλέπειν, καὶ ἐφαπτόμενοι αὐτοῦ τῇ μνήμῃ ἐνθουσιῶντες ἐξ ἐκείνου λαμβάνουσι τὰ ἔθη καὶ τὰ ἐπιτηδεύματα, καθʼ ὅσον δυνατὸν θεοῦ ἀνθρώπῳ μετασχεῖν· καὶ τούτων δὴ τὸν ἐρώμενον αἰτιώμενοι ἔτι τε μᾶλλον ἀγαπῶσι, κἂν ἐκ Διὸς ἀρύτωσιν ὥσπερ αἱ βάκχαι, ἐπὶ τὴν τοῦ ἐρωμένου ψυχὴν ἐπαντλοῦντες ποιοῦσιν ὡς δυνατὸν

253a. they seek after information themselves, and when they search eagerly within themselves to find the nature of their god, they are successful, because they have been compelled to keep their eyes fixed upon the god, and as they reach and grasp him by memory they are inspired and receive from him character and habits, so far as it is possible for a man to have part in God. Now they consider the beloved the cause of all this, so they love him more than before, and if they draw the waters of their inspiration from Zeus, like the bacchantes, they pour it out upon the beloved and make him, so far as possible, like their god.

55. Euripides, Hippolytus, 551, 561, 560 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 41

56. Euripides, Hercules Furens, 613, 871, 879, 895, 1119 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 41

57. Euripides, Helen, 543, 1307 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 255

1307. ἀρρήτου κούρας.

58. Euripides, Hecuba, 121, 1076 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 41

1076. ποῖ πᾷ φέρομαι τέκν' ἔρημα λιπὼν

59. Euripides, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 41, 64

60. Euripides, Cyclops, 143, 156, 38, 429, 446, 454, 519, 521, 575, 64, 709, 72, 9, 75 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 331

75. οπολῶν ξανθὰν χαίταν σείεις;

61. Euripides, Iphigenia Among The Taurians, 386-388, 947-960, 164 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 41

62. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 155

614b. ince there are not many things to which I would more gladly listen. It is not, let me tell you, said I, the tale to Alcinous told that I shall unfold, but the tale of a warrior bold, Er, the son of Armenius, by race a Pamphylian. He once upon a time was slain in battle, and when the corpses were taken up on the tenth day already decayed, was found intact, and having been brought home, at the moment of his funeral, on the twelfth day as he lay upon the pyre, revived, and after coming to life related what, he said, he had seen in the world beyond. He said that when his soul went forth from his body he journeyed with a great company

63. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 393

64. Thucydides, The History of The Peloponnesian War, 3.94.5, 6.27-6.28, 6.60 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 178, 255

3.94.5. ἐπιχειρεῖν δ’ ἐκέλευον πρῶτον μὲν Ἀποδωτοῖς, ἔπειτα δὲ Ὀφιονεῦσι καὶ μετὰ τούτους Εὐρυτᾶσιν, ὅπερ μέγιστον μέρος ἐστὶ τῶν Αἰτωλῶν, ἀγνωστότατοι δὲ γλῶσσαν καὶ ὠμοφάγοι εἰσίν, ὡς λέγονται: τούτων γὰρ ληφθέντων ῥᾳδίως καὶ τἆλλα προσχωρήσειν.

3.94.5. The plan which they recommended was to attack first the Apodotians, next the Ophionians, and after these the Eurytanians, who are the largest tribe in Aetolia , and speak, as is said, a language exceedingly difficult to understand, and eat their flesh raw. These once subdued, the rest would easily come in.

65. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Dillon and Timotin (2015), Platonic Theories of Prayer, 122

66. Aristophanes, Lysistrata, 645, 1313 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 41

1313. θυρσαδδωᾶν καὶ παιδδωᾶν.

67. Aeschines Socraticus, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 41

68. Aristophanes, Birds, 217, 276 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 152

276. τίς ποτ' ἔσθ' ὁ μουσόμαντις ἄτοπος ὄρνις ὀρειβάτης;

69. Aeschines Socraticus, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 41

70. Aristophanes, Acharnians, 202 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 108

202. ἄξω τὰ κατ' ἀγροὺς εἰσιὼν Διονύσια.

71. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Dillon and Timotin (2015), Platonic Theories of Prayer, 127

72. Xenophon, Symposium, 8.9 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 566

73. Aglaosthenes, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 51

74. Alcaeus Comicus, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 146

75. Aristophanes, Clouds, 605, 603 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 110

603. Παρνασσίαν θ' ὃς κατέχων

76. Xenophon, Hellenica, 1.4.12-1.4.13 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 255

77. Sophocles Iunior, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 41

78. Sophocles, Oedipus The King, 211, 438, 660 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 152

79. Sophocles, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 41

80. Sophocles, Antigone, 1122, 1125, 1127-1128, 1146-1152, 154, 1126 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 63, 110

81. Sophocles, Ajax, 610 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 174

82. Cratinus, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 560

83. Cratinus, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 560

84. Antiphanes, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 41

85. Alcaeus Comicus, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 146

86. Aristophanes, Frogs, 103, 209-267, 285-305, 324 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 111

87. Cratinus Iunior, Fragments, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 560

88. Hecataeus Abderita, Fragments, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 68

89. Philochorus, Fragments, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 65, 111

90. Alexis, Fragments, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 41

91. Callimachus, Fragments, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 111

92. Euphorion of Chalcis, Fragments, None (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 65

93. Diocles Peparethius, Fragments, None (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 41

94. Apollodorus of Athens, Fragments, None (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 108

95. Septuagint, 2 Maccabees, 2 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 2

96. Cicero, On The Nature of The Gods, 3.23.58 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 560

97. Philodemus of Gadara, De Pietate \ , None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 417

98. Moschus, Europa, 154 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 241

154. ‘θάρσει παρθενική, μὴ δείδιθι πόντιον οἶδμα.

99. Ovid, Metamorphoses, 3.660-3.669, 6.488 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 467, 468

3.660. quam veri maiora fide: stetit aequore puppis 3.661. haud aliter quam si siccum navale teneret. 3.662. Illi admirantes remorum in verbere perstant 3.663. velaque deducunt geminaque ope currere temptant. 3.664. Impediunt hederae remos nexuque recurvo 3.665. serpunt et gravidis distinguunt vela corymbis. 3.666. Ipse racemiferis frontem circumdatus uvis 3.667. pampineis agitat velatam frondibus hastam. 3.668. Quem circa tigres simulacraque iia lyncum 3.669. pictarumque iacent fera corpora pantherarum. 6.488. regales epulae mensis et Bacchus in auro

100. Diodorus Siculus, Historical Library, 1.11.2, 1.16, 1.25.2, 1.62.6, 1.96, 3.62, 3.62.2, 3.62.7, 3.63.1-3.63.2, 3.67.4, 3.74.1, 3.74.6, 4.4.2, 4.4.5, 4.5.1-4.5.2, 4.61, 5.5.1, 5.39, 5.75, 5.75.4 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 268

1.16. 1. It was by Hermes, for instance, according to them, that the common language of mankind was first further articulated, and that many objects which were still nameless received an appellation, that the alphabet was invented, and that ordices regarding the honours and offerings due to the gods were duly established; he was the first also to observe the orderly arrangement of the stars and the harmony of the musical sounds and their nature, to establish a wrestling school, and to give thought to the rhythmical movement of the human body and its proper development. He also made a lyre and gave it three strings, imitating the seasons of the year; for he adopted three tones, a high, a low, and a medium; the high from the summer, the low from the winter, and the medium from the spring.,2. The Greeks also were taught by him how to expound (hermeneia) their thoughts, and it was for this reason that he was given the name Hermes. In a word, Osiris, taking him for his priestly scribe, communicated with him on every matter and used his counsel above that of all others. The olive tree also, they claim, was his discovery, not Athena's, as the Greeks say.

101. Philo of Alexandria, Who Is The Heir, 168 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •orphism/orphic Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 127

168. And, indeed, of the ten commandments engraved on these tables which are properly and especially laws, there is an equal division into two numbers of five; the first of which contains the principle of justice relating to God, and the second those relating to man.

102. Philo of Alexandria, On The Virtues, '180 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •orphic/orphism Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 741

103. Hyginus, Fabulae (Genealogiae), 83, 150 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 418

104. Lucretius Carus, On The Nature of Things, 4.1168 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 110

4.1168. at nimia et mammosa Ceres est ipsa ab Iaccho,

105. Dionysius of Halycarnassus, Roman Antiquities, 2.19.2 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 575

2.19.2. And no festival is observed among them as a day of mourning or by the wearing of black garments and the beating of breasts and the lamentations of women because of the disappearance of deities, such as the Greeks perform in commemorating the rape of PersephonÃª and the adventures of Dionysus and all the other things of like nature. And one will see among them, even though their manners are now corrupted, no ecstatic transports, no Corybantic frenzies, no begging under the colour of religion, no bacchanals or secret mysteries, no all-night vigils of men and women together in the temples, nor any other mummery of this kind; but alike in all their words and actions with respect to the gods a reverence is shown such as is seen among neither Greeks nor barbarians.

106. New Testament, Mark, 7.35, 9.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 476

7.35. καὶ ἠνοίγησαν αὐτοῦ αἱ ἀκοαί, καὶ ἐλύθη ὁ δεσμὸς τῆς γλώσσης αὐτῷ, καὶ ἐλάλει ὀρθῶς· 9.17. καὶ ἀπεκρίθη αὐτῷ εἷς ἐκ τοῦ ὄχλου Διδάσκαλε, ἤνεγκα τὸν υἱόν μου πρὸς σέ, ἔχοντα πνεῦμα ἄλαλον·

7.35. Immediately his ears were opened, and the impediment of his tongue was loosed, and he spoke clearly. 9.17. One of the multitude answered, "Teacher, I brought to you my son, who has a mute spirit;

107. New Testament, Luke, 11.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 476

11.14. Καὶ ἦν ἐκβάλλων δαιμόνιον κωφόν· ἐγένετο δὲ τοῦ δαιμονίου ἐξελθόντος ἐλάλησεν ὁ κωφός. Καὶ ἐθαύμασαν οἱ ὄχλοι·

11.14. He was casting out a demon, and it was mute. It happened, when the demon had gone out, the mute man spoke; and the multitudes marveled.

108. Arrian, Anabasis of Alexander, 2.16.3 (1st cent. CE - missingth cent. CE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 280

2.16.3. ὅτι τῶν δώδεκα θεῶν Ἡρακλέα ἄγουσιν Αἰγύπτιοι, καθάπερ καὶ Ἀθηναῖοι Διόνυσον τὸν Διὸς καὶ Κόρης σέβουσιν, ἄλλον τοῦτον Διόνυσον· καὶ ὁ Ἴακχος ὁ μυστικὸς τούτῳ Διονύσῳ, οὐχὶ τῷ Θηβαίῳ, ἐπᾴδεται.

109. New Testament, Romans, 1.28-1.32 (1st cent. CE - 1st cent. CE) Tagged with subjects: •orphic/orphism Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 741

1.28. Καὶ καθὼς οὐκ ἐδοκίμασαν τὸν θεὸν ἔχειν ἐν ἐπιγνώσει, παρέδωκεν αὐτοὺς ὁ θεὸς εἰς ἀδόκιμον νοῦν, ποιεῖν τὰ μὴ καθήκοντα, 1.29. πεπληρωμένους πάσῃ ἀδικίᾳ πονηρίᾳ πλεονεξίᾳ κακίᾳ, μεστοὺς φθόνου φόνου ἔριδος δόλου κακοηθίας, ψιθυριστάς, 1.30. καταλάλους, θεοστυγεῖς, ὑβριστάς, ὑπερηφάνους, ἀλαζόνας, ἐφευρετὰς κακῶν, γονεῦσιν ἀπειθεῖς, ἀσυνέτους, 1.31. ἀσυνθέτους, ἀστόργους, ἀνελεήμονας· 1.32. οἵτινες τὸ δικαίωμα τοῦ θεοῦ ἐπιγνόντες,ὅτι οἱ τὰ τοιαῦτα πράσσοντες ἄξιοι θανάτου εἰσίν, οὐ μόνον αὐτὰ ποιοῦσιν ἀλλὰ καὶ συνευδοκοῦσιν τοῖς πράσσουσιν.

1.28. Even as they refused to have God in their knowledge, God gave them up to a reprobate mind, to do those things which are not fitting; 1.29. being filled with all unrighteousness, sexual immorality, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil habits, secret slanderers, 1.30. backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents, 1.31. without understanding, covet-breakers, without natural affection, unforgiving, unmerciful; 1.32. who, knowing the ordice of God, that those who practice such things are worthy of death, not only do the same, but also approve of those who practice them.

110. New Testament, Matthew, 9.32-9.33, 12.22-12.23, 15.30-15.31 (1st cent. CE - 1st cent. CE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 476

9.32. Αὐτῶν δὲ ἐξερχομένων ἰδοὺ προσήνεγκαν αὐτῷ κωφὸν δαιμονιζόμενον· 9.33. καὶ ἐκβληθέντος τοῦ δαιμονίου ἐλάλησεν ὁ κωφός. καὶ ἐθαύμασαν οἱ ὄχλοι λέγοντες Οὐδέποτε ἐφάνη οὕτως ἐν τῷ Ἰσραήλ. 12.22. Τότε προσήνεγκαν αὐτῷ δαιμονιζόμενον τυφλὸν καὶ κωφόν· καὶ ἐθεράπευσεν αὐτόν, ὥστε τὸν κωφὸν λαλεῖν καὶ βλέπειν. 12.23. Καὶ ἐξίσταντο πάντες οἱ ὄχλοι καὶ ἔλεγον Μήτι οὗτός ἐστιν ὁ υἱὸς Δαυείδ; 15.30. καὶ προσῆλθον αὐτῷ ὄχλοι πολλοὶ ἔχοντες μεθʼ ἑαυτῶν χωλούς, κυλλούς, τυφλούς, κωφούς, καὶ ἑτέρους πολλούς, καὶ ἔριψαν αὐτοὺς παρὰ τοὺς πόδας αὐτοῦ, καὶ ἐθεράπευσεν αὐτούς· 15.31. ὥστε τὸν ὄχλον θαυμάσαι βλέποντας κωφοὺς λαλοῦντας καὶ χωλοὺς περιπατοῦντας καὶ τυφλοὺς βλέποντας· καὶ ἐδόξασαν τὸν θεὸν Ἰσραήλ.

9.32. As they went out, behold, a mute man who was demon possessed was brought to him. 9.33. When the demon was cast out, the mute man spoke. The multitudes marveled, saying, "Nothing like this has ever been seen in Israel!" 12.22. Then one possessed by a demon, blind and mute, was brought to him and he healed him, so that the blind and mute man both spoke and saw. 12.23. All the multitudes were amazed, and said, "Can this be the son of David?" 15.30. Great multitudes came to him, having with them the lame, blind, mute, maimed, and many others, and they put them down at his feet. He healed them, 15.31. so that the multitude wondered when they saw the mute speaking, injured whole, lame walking, and blind seeing -- and they glorified the God of Israel.

111. Josephus Flavius, Against Apion, 2.91-2.96 (1st cent. CE - 1st cent. CE) Tagged with subjects: •orphism/orphic Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 134

2.91. Apion becomes other men’s prophet upon this occasion, and says, that “Antiochus found in our temple a bed and a man lying upon it, with a small table before him, full of dainties, from the [fishes of the] sea, and the fowls of the dry land; that this man was amazed at these dainties thus set before him; 2.92. that he immediately adored the king, upon his coming in, as hoping that he would afford him all possible assistance; that he fell down upon his knees, and stretched out to him his right hand, and begged to be released: and that when the king bade him sit down, and tell him who he was, and why he dwelt there, and what was the meaning of those various sorts of food that were set before him, the man made a lamentable complaint, and with sighs, and tears in his eyes, gave him this account of the distress he was in: 2.93. and said that he was a Greek, and that as he went over this province, in order to get his living, he was seized upon by foreigners, on a sudden, and brought to this temple, and shut up therein, and was seen by nobody, but was fattened by these curious provisions thus set before him: 2.94. and that truly at the first such unexpected advantages seemed to him matter of great joy; that, after a while they brought a suspicion upon him, and at length astonishment, what their meaning should be; that at last he inquired of the servants that came to him, and was by them informed that it was in order to the fulfilling a law of the Jews, which they must not tell him, that he was thus fed; and that they did the same at a set time every year: 2.95. that they used to catch a Greek foreigner, and fat him thus up every year, and then lead him to a certain wood, and kill him, and sacrifice with their accustomed solemnities, and taste of his entrails, and take an oath upon this sacrificing a Greek, that they would ever be at enmity with the Greeks; and that then they threw the remaining parts of the miserable wretch into a certain pit.” 2.96. Apion adds farther, that “the man said there were but a few days to come ere he was to be slain, and implored Antiochus that, out of the reverence he bore to the Grecian gods, he would disappoint the snares the Jews laid for his blood, and would deliver him from the miseries with which he was encompassed.”

112. Cornutus, De Natura Deorum, 34 (1st cent. CE - 1st cent. CE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 567

113. Dio Chrysostom, Orations, a b c d\n0 '1.26 '1.26 '1 26\n1 '1.82 '1.82 '1 82\n2 '3.33 '3.33 '3 33 (1st cent. CE - missingth cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 741

114. New Testament, John, 7.30, 8.20, 8.59, 15.1-15.8, 18.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 467, 468

7.30. Ἐζήτουν οὖν αὐτὸν πιάσαι, καὶ οὐδεὶς ἐπέβαλεν ἐπʼ αὐτὸν τὴν χεῖρα, ὅτι οὔπω ἐληλύθει ἡ ὥρα αὐτοῦ. 8.20. Ταῦτα τὰ ῥήματα ἐλάλησεν ἐν τῷ γαζοφυλακίῳ διδάσκων ἐν τῷ ἱερῷ· καὶ οὐδεὶς ἐπίασεν αὐτόν, ὅτι οὔπω ἐληλύθει ἡ ὥρα αὐτοῦ. 8.59. ἦραν οὖν λίθους ἵνα βάλωσιν ἐπʼ αὐτόν· Ἰησοῦς δὲ ἐκρύβη καὶ ἐξῆλθεν ἐκ τοῦ ἱεροῦ. 15.1. Ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινή, καὶ ὁ πατήρ μου ὁ γεωργός ἐστιν· 15.2. πᾶν κλῆμα ἐν ἐμοὶ μὴ φέρον καρπὸν αἴρει αὐτό, καὶ πᾶν τὸ καρπὸν φέρον καθαίρει αὐτὸ ἵνα καρπὸν πλείονα φέρῃ. 15.3. ἤδη ὑμεῖς καθαροί ἐστε διὰ τὸν λόγον ὃν λελάληκα ὑμῖν· 15.4. μείνατε ἐν ἐμοί, κἀγὼ ἐν ὑμῖν. καθὼς τὸ κλῆμα οὐ δύναται καρπὸν φέρειν ἀφʼ ἑαυτοῦ ἐὰν μὴ μένῃ ἐν τῇ ἀμπέλῳ, οὕτως οὐδὲ ὑμεῖς ἐὰν μὴ ἐν ἐμοὶ μένητε. ἐγώ εἰμι ἡ ἄμπελος, ὑμεῖς τὰ κλήματα. 15.5. ὁ μένων ἐν ἐμοὶ κἀγὼ ἐν αὐτῷ οὗτος φέρει καρπὸν πολύν, ὅτι χωρὶς ἐμοῦ οὐ δύνασθε ποιεῖν οὐδέν. 15.6. ἐὰν μή τις μένῃ ἐν ἐμοί, ἐβλήθη ἔξω ὡς τὸ κλῆμα καὶ ἐξηράνθη, καὶ συνάγουσιν αὐτὰ καὶ εἰς τὸ πῦρ βάλλουσιν καὶ καίεται. 15.7. Ἐὰν μείνητε ἐν ἐμοὶ καὶ τὰ ῥήματά μου ἐν ὑμῖν μείνῃ, ὃ ἐὰν θέλητε αἰτήσασθε καὶ γενήσεται ὑμῖν· 15.8. ἐν τούτῳ ἐδοξάσθη ὁ πατήρ μου ἵνα καρπὸν πολὺν φέρητε καὶ γένησθε ἐμοὶ μαθηταί. 18.3. ὁ οὖν Ἰούδας λαβὼν τὴν σπεῖραν καὶ ἐκ τῶν ἀρχιερέων καὶ [ἐκ] τῶν Φαρισαίων ὑπηρέτας ἔρχεται ἐκεῖ μετὰ φανῶν καὶ λαμπάδων καὶ ὅπλων.

7.30. They sought therefore to take him; but no one laid a hand on him, because his hour had not yet come. 8.20. Jesus spoke these words in the treasury, as he taught in the temple. Yet no one arrested him, because his hour had not yet come. 8.59. Therefore they took up stones to throw at him, but Jesus was hidden, and went out of the temple, having gone through the midst of them, and so passed by. 15.1. "I am the true vine, and my Father is the farmer. 15.2. Every branch in me that doesn't bear fruit, he takes away. Every branch that bears fruit, he prunes, that it may bear more fruit. 15.3. You are already pruned clean because of the word which I have spoken to you. 15.4. Remain in me, and I in you. As the branch can't bear fruit by itself, unless it remains in the vine, so neither can you, unless you remain in me. 15.5. I am the vine. You are the branches. He who remains in me, and I in him, the same bears much fruit, for apart from me you can do nothing. 15.6. If a man doesn't remain in me, he is thrown out as a branch, and is withered; and they gather them, throw them into the fire, and they are burned. 15.7. If you remain in me, and my words remain in you, you will ask whatever you desire, and it will be done to you. 15.8. "In this is my Father glorified, that you bear much fruit; and so you will be my disciples. 18.3. Judas then, having taken a detachment of soldiers and officers from the chief priests and the Pharisees, came there with lanterns, torches, and weapons.

115. New Testament, Acts, 17.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 467

17.6. μὴ εὑρόντες δὲ αὐτοὺς ἔσυρον Ἰάσονα καί τινας ἀδελφοὺς ἐπὶ τοὺς πολιτάρχας, βοῶντες ὅτι Οἱ τὴν οἰκουμένην ἀναστατώσαντες οὗτοι καὶ ἐνθάδε πάρεισιν,

17.6. When they didn't find them, they dragged Jason and certain brothers before the rulers of the city, crying, "These who have turned the world upside down have come here also,

116. New Testament, Galatians, 5.19-5.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •orphic/orphism Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 741

5.19. φανερὰ δέ ἐστιν τὰ ἔργα τῆς σαρκός, ἅτινά ἐστιν πορνεία, ἀκαθαρσία, ἀσέλγεια, 5.20. εἰδωλολατρία, φαρμακία, ἔχθραι, ἔρις, ζῆλος, θυμοί, ἐριθίαι, διχοστασίαι, αἱρέσεις, 5.21. φθόνοι, μέθαι, κῶμοι, καὶ τὰ ὅμοια τούτοις, ἃ προλέγω ὑμῖν καθὼς προεῖπον ὅτι οἱ τὰ τοιαῦτα πράσσοντες βασιλείαν θεοῦ οὐ κληρονομήσουσιν.

5.19. Now the works of the fleshare obvious, which are: adultery, sexual immorality, uncleanness,lustfulness, 5.20. idolatry, sorcery, hatred, strife, jealousies,outbursts of anger, rivalries, divisions, heresies, 5.21. envyings,murders, drunkenness, orgies, and things like these; of which Iforewarn you, even as I also forewarned you, that those who practicesuch things will not inherit the Kingdom of God.

117. Apollodorus, Bibliotheca, 3.1.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 268

3.1.3. Ἀστερίου 5 -- δὲ ἄπαιδος ἀποθανόντος Μίνως βασιλεύειν θέλων Κρήτης ἐκωλύετο. φήσας δὲ παρὰ θεῶν τὴν βασιλείαν εἰληφέναι, τοῦ πιστευθῆναι χάριν ἔφη, ὅ τι ἂν εὔξηται, γενέσθαι. καὶ Ποσειδῶνι θύων ηὔξατο ταῦρον ἀναφανῆναι ἐκ τῶν βυθῶν, καταθύσειν ὑποσχόμενος τὸν φανέντα. τοῦ δὲ Ποσειδῶνος ταῦρον ἀνέντος αὐτῷ διαπρεπῆ τὴν βασιλείαν παρέλαβε, τὸν δὲ ταῦρον εἰς τὰ βουκόλια πέμψας ἔθυσεν ἕτερον. θαλασσοκρατήσας δὲ πρῶτος πασῶν τῶν νήσων σχεδὸν ἐπῆρξεν . 1 --

118. Plutarch, On The Eating of Flesh I, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 575

996c. This doctrine, however, seems to be even older, for the stories told about the sufferings and dismemberment of Dionysus and the outrageous assaults of the Titans upon him, and their punishment and blasting by thunderbolt after they had tasted his blood â all this is a myth which in its inner meaning has to do with rebirth. For to that faculty in us which is unreasonable and disordered and violent, and does not come from the gods, but from evil spirits, the ancients gave the name Titans, that is to say, those that are punished and subjected to correction....

119. Plutarch, On The Obsolescence of Oracles, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 106, 179

417c. in which it is possible to gain the clearest reflections and adumbrations of the truth about the demigods, 'let my lips be piously sealed,' as Herodotus says; but as for festivals and sacrifices, which may be compared with ill-omened and gloomy days, in which occur the eating of raw flesh, rending of victims, fasting, and beating of breasts, and again in many places scurrilous language at the shrines, and Frenzy and shouting of throngs in excitement With tumultuous tossing of heads in the air, Ishould say that these acts are not performed for any god, but are soothing and appeasing rites for the averting of evil spirits. Nor is it credible that the gods demanded or welcomed the human sacrifices of ancient days,

120. Plutarch, On Isis And Osiris, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 64, 110, 111, 467

121. Plutarch, Consolation To His Wife, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 111

611d. when they reach the point where the want is no longer felt; and your Timoxena has been deprived of little, for what she knew was little, and her pleasure was in little things; and as for those things of which she had acquired no perception, which she had never conceived, and to which she had never given thought, how could she be said to be deprived of them? Furthermore, Iknow that you are kept from believing the statements of that other set, who win many to their way of thinking when they say that nothing is in any way evil or painful to "what has undergone dissolution," by the teaching of our fathers and by the mystic formulas of Dionysiac rites, the knowledge of which we who are participants share with each other. Consider then that the soul, which is imperishable,

122. Plutarch, Alcibiades, 20-21, 19 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 255

123. Plutarch, Greek And Roman Questions, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 111

124. Plutarch, On The Principle of Cold, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 64

953c. This, however, has no relevance to the question under discussion; for it has been shown that there are many cold objects which are bright and many hot which are dull and dark. Yet there are qualities more closely connected that belong to coldness; heaviness, stability, solidity, and resistance to change. Air has no part at all in them, while earth has a greater share in all of them than water has. Cold, moreover, is perceptibly one of the hardest of things and it makes things hard and unyielding. Theophrastus, for instance, tells us that when frozen fish are dropped on the ground, they are broken and smashed to bits just like objects of glass or earthenware.

125. Plutarch, On The E At Delphi, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 575

126. Plutarch, On The Delays of Divine Vengeance, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 155

127. Plutarch, Table Talk, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 111

128. Plutarch, Theseus, 15-19 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 268

129. Tertullian, Apology, 7.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •orphism/orphic Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 134

7.1. credere, qui non eruistis.

130. Pollux, Onomasticon, 8.108 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 114

131. Clement of Alexandria, Miscellanies, a b c d\n0 '5.14.103 '5.14.103 '5 14\n1 '1.15.73 '1.15.73 '1 15\n2 5.14.123 5.14.123 5 14\n3 5.14.124 5.14.124 5 14\n4 5.14.133 5.14.133 5 14\n5 5.14.127 5.14.127 5 14\n6 5.14.126 5.14.126 5 14\n7 5.12.78 5.12.78 5 12 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 667

132. Pausanias, Description of Greece, 1.20.3, 2.2.7, 2.23.8, 8.14.5-8.14.6, 8.34.1-8.34.3, 8.37.5, 10.4, 10.4.3, 10.32, 10.32.2, 10.32.7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •orphism, orphic •orphism, orphics, Found in books: Bernabe et al. (2013), Redefining Dionysos, 51, 64, 106, 111, 154, 268, 560, 575; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 305

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. 2.2.7. τὰ δὲ λεγόμενα ἐς τὰ ξόανα καὶ ἐγὼ γράφω. Πενθέα ὑβρίζοντα ἐς Διόνυσον καὶ ἄλλα τολμᾶν λέγουσι καὶ τέλος ἐς τὸν Κιθαιρῶνα ἐλθεῖν ἐπὶ κατασκοπῇ τῶν γυναικῶν, ἀναβάντα δὲ ἐς δένδρον θεάσασθαι τὰ ποιούμενα· τὰς δέ, ὡς ἐφώρασαν, καθελκύσαι τε αὐτίκα Πενθέα καὶ ζῶντος ἀποσπᾶν ἄλλο ἄλλην τοῦ σώματος. ὕστερον δέ, ὡς Κορίνθιοι λέγουσιν, ἡ Πυθία χρᾷ σφισιν ἀνευρόντας τὸ δένδρον ἐκεῖνο ἴσα τῷ θεῷ σέβειν· καὶ ἀπʼ αὐτοῦ διὰ τόδε τὰς εἰκόνας πεποίηνται ταύτας. 2.23.8. Κρησίου δὲ ὕστερον ὠνομάσθη, διότι Ἀριάδνην ἀποθανοῦσαν ἔθαψεν ἐνταῦθα. Λυκέας δὲ λέγει κατασκευαζομένου δεύτερον τοῦ ναοῦ κεραμέαν εὑρεθῆναι σορόν, εἶναι δὲ Ἀριάδνης αὐτήν· καὶ αὐτός τε καὶ ἄλλους Ἀργείων ἰδεῖν ἔφη τὴν σορόν. πλησίον δὲ τοῦ Διονύσου καὶ Ἀφροδίτης ναός ἐστιν Οὐρανίας. 8.14.5. καὶ Ποσειδῶν χαλκοῦς ἕστηκεν ἐπωνυμίαν Ἵππιος, ἀναθεῖναι δὲ τὸ ἄγαλμα τοῦ Ποσειδῶνος Ὀδυσσέα ἔφασαν· ἀπολέσθαι γὰρ ἵππους τῷ Ὀδυσσεῖ, καὶ αὐτὸν γῆν τὴν Ἑλλάδα κατὰ ζήτησιν ἐπιόντα τῶν ἵππων ἱδρύσασθαι μὲν ἱερὸν ἐνταῦθα Ἀρτέμιδος καὶ Εὑρίππαν ὀνομάσαι τὴν θεόν, ἔνθα τῆς Φενεατικῆς χώρας εὗρε τὰς ἵππους, ἀναθεῖναι δὲ καὶ τοῦ Ποσειδῶνος τὸ ἄγαλμα τοῦ Ἱππίου. 8.14.6. τῷ δὲ Ὀδυσσεῖ λέγουσιν εὑρόντι τὰς ἵππους γενέσθαι οἱ κατὰ γνώμην ἐν χώρᾳ τῇ Φενεατῶν ἔχειν ἵππους, καθάπερ γε καὶ τὰς βοῦς ἐν τῇ ἠπείρῳ τῆς Ἰθάκης ἀπαντικρὺ τρέφειν αὐτόν· καί μοι καὶ γράμματα οἱ Φενεᾶται παρείχοντο ἐπὶ τοῦ ἀγάλματος γεγραμμένα τῷ βάθρῳ, τοῦ Ὀδυσσέως δή τι πρόσταγμα τοῖς ποιμαίνουσι τὰς ἵππους. 8.34.1. ἐκ δὲ Μεγάλης πόλεως ἰόντι ἐς Μεσσήνην καὶ σταδίους μάλιστα προελθόντι ἑπτά, ἔστιν ἐν ἀριστερᾷ τῆς λεωφόρου θεῶν ἱερόν. καλοῦσι δὲ καὶ αὐτὰς τὰς θεὰς καὶ τὴν χώραν τὴν περὶ τὸ ἱερὸν Μανίας· δοκεῖν δέ μοι θεῶν τῶν Εὐμενίδων ἐστὶν ἐπίκλησις, καὶ Ὀρέστην ἐπὶ τῷ φόνῳ τῆς μητρός φασιν αὐτόθι μανῆναι. 8.34.2. οὐ πόρρω δὲ τοῦ ἱεροῦ γῆς χῶμά ἐστιν οὐ μέγα, ἐπίθημα ἔχον λίθου πεποιημένον δάκτυλον, καὶ δὴ καὶ ὄνομα τῷ χώματί ἐστι Δακτύλου μνῆμα· ἐνταῦθα ἔκφρονα Ὀρέστην γενόμενον λέγουσιν ἕνα τῆς ἑτέρας τῶν χειρῶν ἀποφαγεῖν δάκτυλον. τούτῳ δέ ἐστιν ἕτερον συνεχὲς χωρίον Ἄκη καλούμενον, ὅτι ἐγένετο ἐν αὐτῷ τῆς νόσου τῷ Ὀρέστῃ τὰ ἰάματα· πεποίηται δὲ Εὐμενίσι καὶ αὐτόθι ἱερὸν. 8.34.3. ταύτας τὰς θεάς, ἡνίκα τὸν Ὀρέστην ἔκφρονα ἔμελλον ποιήσειν, φασὶν αὐτῷ φανῆναι μελαίνας· ὡς δὲ ἀπέφαγε τὸν δάκτυλον, τὰς δὲ αὖθις δοκεῖν οἱ λευκὰς εἶναι, καὶ αὐτὸν σωφρονῆσαί τε ἐπὶ τῇ θέᾳ καὶ οὕτω ταῖς μὲν ἐνήγισεν ἀποτρέπων τὸ μήνιμα αὐτῶν, ταῖς δὲ ἔθυσε ταῖς λευκαῖς. ὁμοῦ δὲ αὐταῖς καὶ Χάρισι θύειν νομίζουσι. πρὸς δὲ τῷ χωρίῳ τοῖς Ἄκεσιν ἕτερόν ἐστιν Κουρεῖον ὀνομαζόμενον ἱερόν, ὅτι Ὀρέστης ἐνταῦθα ἐκείρατο τὴν κόμην, ἐπειδὴ ἐντὸς ἐγένετο αὑτοῦ· 8.37.5. πρὸς δὲ τῆς Δεσποίνης τῷ ἀγάλματι ἕστηκεν Ἄνυτος σχῆμα ὡπλισμένου παρεχόμενος· φασὶ δὲ οἱ περὶ τὸ ἱερὸν τραφῆναι τὴν Δέσποιναν ὑπὸ τοῦ Ἀνύτου, καὶ εἶναι τῶν Τιτάνων καλουμένων καὶ τὸν Ἄνυτον. Τιτᾶνας δὲ πρῶτος ἐς ποίησιν ἐσήγαγεν Ὅμηρος, θεοὺς εἶναι σφᾶς ὑπὸ τῷ καλουμένῳ Ταρτάρῳ, καὶ ἔστιν ἐν Ἥρας ὅρκῳ τὰ ἔπη· παρὰ δὲ Ὁμήρου Ὀνομάκριτος παραλαβὼν τῶν Τιτάνων τὸ ὄνομα Διονύσῳ τε συνέθηκεν ὄργια καὶ εἶναι τοὺς Τιτᾶνας τῷ Διονύσῳ τῶν παθημάτων ἐποίησεν αὐτουργούς. 10.4.3. τὸ ἕτερον δὲ οὐκ ἐδυνήθην συμβαλέσθαι πρότερον, ἐφʼ ὅτῳ καλλίχορον τὸν Πανοπέα εἴρηκε, πρὶν ἢ ἐδιδάχθην ὑπὸ τῶν παρʼ Ἀθηναίοις καλουμένων Θυιάδων. αἱ δὲ Θυιάδες γυναῖκες μέν εἰσιν Ἀττικαί, φοιτῶσαι δὲ ἐς τὸν Παρνασσὸν παρὰ ἔτος αὐταί τε καὶ αἱ γυναῖκες Δελφῶν ἄγουσιν ὄργια Διονύσῳ. ταύταις ταῖς Θυιάσι κατὰ τὴν ἐξ Ἀθηνῶν ὁδὸν καὶ ἀλλαχοῦ χοροὺς ἱστάναι καὶ παρὰ τοῖς Πανοπεῦσι καθέστηκε· καὶ ἡ ἐπίκλησις ἡ ἐς τὸν Πανοπέα Ὁμήρου ὑποσημαίνειν τῶν Θυιάδων δοκεῖ τὸν χορόν. 10.32.2. ἰόντι δὲ ἐκ Δελφῶν ἐπὶ τὰ ἄκρα τοῦ Παρνασσοῦ, σταδίοις μὲν ὅσον ἑξήκοντα ἀπωτέρω Δελφῶν ἐστιν ἄγαλμα χαλκοῦν, καὶ ῥᾴων εὐζώνῳ ἀνδρὶ ἢ ἡμιόνοις τε καὶ ἵπποις ἐπὶ τὸ ἄντρον ἐστὶν ἄνοδος τὸ Κωρύκιον. τούτῳ δὲ τῷ ἄντρῳ γενέσθαι τὸ ὄνομα ἀπὸ νύμφης Κωρυκίας ἐδήλωσα ὀλίγον τι ἔμπροσθεν· σπηλαίων δὲ ὧν εἶδον θέας ἄξιον μάλιστα ἐφαίνετο εἶναί μοι. 10.32.7. τὸ δὲ ἄντρον τὸ Κωρύκιον μεγέθει τε ὑπερβάλλει τὰ εἰρημένα καὶ ἔστιν ἐπὶ πλεῖστον ὁδεῦσαι διʼ αὐτοῦ καὶ ἄνευ λαμπτήρων· ὅ τε ὄροφος ἐς αὔταρκες ἀπὸ τοῦ ἐδάφους ἀνέστηκε, καὶ ὕδωρ τὸ μὲν ἀνερχόμενον ἐκ πηγῶν, πλέον δὲ ἔτι ἀπὸ τοῦ ὀρόφου στάζει, ὥστε καὶ δῆλα ἐν τῷ ἐδάφει σταλαγμῶν τὰ ἴχνη διὰ παντός ἐστι τοῦ ἄντρου. ἱερὸν δὲ αὐτὸ οἱ περὶ τὸν Παρνασσὸν Κωρυκίων τε εἶναι Νυμφῶν καὶ Πανὸς μάλιστα ἥγηνται. ἀπὸ δὲ τοῦ Κωρυκίου χαλεπὸν ἤδη καὶ ἀνδρὶ εὐζώνῳ πρὸς τὰ ἄκρα ἀφικέσθαι τοῦ Παρνασσοῦ· τὰ δὲ νεφῶν τέ ἐστιν ἀνωτέρω τὰ ἄκρα καὶ αἱ Θυιάδες ἐπὶ τούτοις τῷ Διονύσῳ καὶ τῷ Ἀπόλλωνι μαίνονται.

1.20.3. 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. 2.2.7. and I too give the story told about them. They say that Pentheus treated Dionysus despitefully, his crowning outrage being that he went to Cithaeron, to spy upon the women, and climbing up a tree beheld what was done. When the women detected Pentheus, they immediately dragged him down, and joined in tearing him, living as he was, limb from limb. Afterwards, as the Corinthians say, the Pythian priestess commanded them by an oracle to discover that tree and to worship it equally with the god. For this reason they have made these images from the tree. 2.23.8. It was afterwards called the precinct of the Cretan god, because, when Ariadne died, Dionysus buried her here. But Lyceas says that when the temple was being rebuilt an earthenware coffin was found, and that it was Ariadne's. He also said that both he himself and other Argives had seen it. Near the temple of Dionysus is a temple of Heavenly Aphrodite. 8.14.5. There stands also a bronze Poseidon, surnamed Horse, whose image, it is said, was dedicated by Odysseus. The legend is that Odysseus lost his mares, traversed Greece in search of them, and on the site in the land of Pheneus where he found his mares founded a sanctuary of Artemis, calling the goddess Horse-finder, and also dedicated the image of Horse Poseidon. 8.14.6. When Odysseus found his mares he was minded, it is said, to keep horses in the land of Pheneus, just as he reared his cows, they say, on the mainland opposite Ithaca . On the base of the image the people of Pheneus pointed out to me writing, purporting to be instructions of Odysseus to those tending his mares. 8.34.1. As you go from Megalopolis to Messene , after advancing about seven stades, there stands on the left of the highway a sanctuary of goddesses. They call the goddesses themselves, as well as the district around the sanctuary, Maniae (Madnesses). In my view this is a surname of the Eumenides; in fact they say that it was here that madness overtook Orestes as punishment for shedding his mother's blood. 8.34.2. Not far from the sanctuary is a mound of earth, of no great size, surmounted by a finger made of stone; the name, indeed, of the mound is the Tomb of the Finger. Here, it is said, Orestes on losing his wits bit off one finger of one of his hands. Adjoining this place is another, called Ace (Remedies) because in it Orestes was cured of his malady. Here too there is a sanctuary for the Eumenides. 8.34.3. The story is that, when these goddesses were about to put Orestes out of his mind, they appeared to him black; but when he had bitten off his finger they seemed to him again to be white and he recovered his senses at the sight. So he offered a sin-offering to the black goddesses to avert their wrath, while to the white deities he sacrificed a thank-offering. It is customary to sacrifice to the Graces also along with the Eumenides. Near to the place called Ace is another . . . a sanctuary called . . . because here Orestes cut off his hair on coming to his senses. 8.37.5. By the image of the Mistress stands Anytus, represented as a man in armour. Those about the sanctuary say that the Mistress was brought up by Anytus, who was one of the Titans, as they are called. The first to introduce Titans into poetry was Homer, See Hom. Il. 14.279 . representing them as gods down in what is called Tartarus; the lines are in the passage about Hera's oath. From Homer the name of the Titans was taken by Onomacritus, who in the orgies he composed for Dionysus made the Titans the authors of the god's sufferings. 10.4.3. The former passage, in which Homer speaks of the beautiful dancing-floors of Panopeus, I could not understand until I was taught by the women whom the Athenians call Thyiads. The Thyiads are Attic women, who with the Delphian women go to Parnassus every other year and celebrate orgies in honor of Dionysus. It is the custom for these Thyiads to hold dances at places, including Panopeus, along the road from Athens . The epithet Homer applies to Panopeus is thought to refer to the dance of the Thyiads. 10.32.2. On the way from Delphi to the summit of Parnassus , about sixty stades distant from Delphi , there is a bronze image. The ascent to the Corycian cave is easier for an active walker than it is for mules or horses. I mentioned a little earlier in my narrative See Paus. 10.6.3 . that this cave was named after a nymph called Corycia, and of all the caves I have ever seen this seemed to me the best worth seeing. 10.32.7. But the Corycian cave exceeds in size those I have mentioned, and it is possible to make one's way through the greater part of it even without lights. The roof stands at a sufficient height from the floor, and water, rising in part from springs but still more dripping from the roof, has made clearly visible the marks of drops on the floor throughout the cave. The dwellers around Parnassus believe it to be sacred to the Corycian nymphs, and especially to Pan. From the Corycian cave it is difficult even for an active walker to reach the heights of Parnassus . The heights are above the clouds, and the Thyiad women rave there in honor of Dionysus and Apollo.

133. Justin, Dialogue With Trypho, 69 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •orphism/orphic Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 134

69. The devil, since he emulates the truth, has invented fables about Bacchus, Hercules, and Æsculapius Justin: Be well assured, then, Trypho, that I am established in the knowledge of and faith in the Scriptures by those counterfeits which he who is called the devil is said to have performed among the Greeks; just as some were wrought by the Magi in Egypt, and others by the false prophets in Elijah's days. For when they tell that Bacchus, son of Jupiter, was begotten by [Jupiter's] intercourse with Semele, and that he was the discoverer of the vine; and when they relate, that being torn in pieces, and having died, he rose again, and ascended to heaven; and when they introduce wine into his mysteries, do I not perceive that [the devil] has imitated the prophecy announced by the patriarch Jacob, and recorded by Moses? And when they tell that Hercules was strong, and travelled over all the world, and was begotten by Jove of Alcmene, and ascended to heaven when he died, do I not perceive that the Scripture which speaks of Christ, 'strong as a giant to run his race,' has been in like manner imitated? And when he [the devil] brings forward Æsculapius as the raiser of the dead and healer of all diseases, may I not say that in this matter likewise he has imitated the prophecies about Christ? But since I have not quoted to you such Scripture as tells that Christ will do these things, I must necessarily remind you of one such: from which you can understand, how that to those destitute of a knowledge of God, I mean the Gentiles, who, 'having eyes, saw not, and having a heart, understood not,' worshipping the images of wood, [how even to them] Scripture prophesied that they would renounce these [vanities], and hope in this Christ. It is thus written: Rejoice, thirsty wilderness: let the wilderness be glad, and blossom as the lily: the deserts of the Jordan shall both blossom and be glad: and the glory of Lebanon was given to it, and the honour of Carmel. And my people shall see the exaltation of the Lord, and the glory of God. Be strong, you careless hands and enfeebled knees. Be comforted, you faint in soul: be strong, fear not. Behold, our God gives, and will give, retributive judgment. He shall come and save us. Then the eyes of the blind shall be opened, and the ears of the deaf shall hear. Then the lame shall leap as an hart, and the tongue of the stammerers shall be distinct: for water has broken forth in the wilderness, and a valley in the thirsty land; and the parched ground shall become pools, and a spring of water shall [rise up] in the thirsty land. Isaiah 35:1-7 The spring of living water which gushed forth from God in the land destitute of the knowledge of God, namely the land of the Gentiles, was this Christ, who also appeared in your nation, and healed those who were maimed, and deaf, and lame in body from their birth, causing them to leap, to hear, and to see, by His word. And having raised the dead, and causing them to live, by His deeds He compelled the men who lived at that time to recognise Him. But though they saw such works, they asserted it was magical art. For they dared to call Him a magician, and a deceiver of the people. Yet He wrought such works, and persuaded those who were [destined to] believe in Him; for even if any one be labouring under a defect of body, yet be an observer of the doctrines delivered by Him, He shall raise him up at His second advent perfectly sound, after He has made him immortal, and incorruptible, and free from grief.

134. Lucian, Astrology, 10 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 152

135. Theophilus, To Autolycus, 3.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •orphism/orphic Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 119

3.2. For it was fit that they who wrote should themselves have been eye-witnesses of those things concerning which they made assertions, or should accurately have ascertained them from those who had seen them; for they who write of things unascertained beat the air. For what did it profit Homer to have composed the Trojan War, and to have deceived many; or Hesiod, the register of the theogony of those whom he calls gods; or Orpheus, the three hundred and sixty-five gods, whom in the end of his life he rejects, maintaining in his precepts that there is one God? What profit did the sph rography of the world's circle confer on Aratus, or those who held the same doctrine as he, except glory among men? And not even that did they reap as they deserved. And what truth did they utter? Or what good did their tragedies do to Euripides and Sophocles, or the other tragedians? Or their comedies to Meder and Aristophanes, and the other comedians? Or their histories to Herodotus and Thucydides? Or the shrines and the pillars of Hercules to Pythagoras, or the Cynic philosophy to Diogenes? What good did it do Epicurus to maintain that there is no providence; or Empedocles to teach atheism; or Socrates to swear by the dog, and the goose, and the plane-tree, and Æsculapius struck by lightning, and the demons whom he invoked? And why did he willingly die? What reward, or of what kind, did he expect to receive after death? What did Plato's system of culture profit him? Or what benefit did the rest of the philosophers derive from their doctrines, not to enumerate the whole of them, since they are numerous? But these things we say, for the purpose of exhibiting their useless and godless opinions.

136. Heliodorus, Ethiopian Story, 4.17 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 174

137. Apuleius, On Plato, 1.2.204-1.2.205 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •orphism/orphic Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 120

138. Maximus of Tyre, Dialexeis, 8.8, 11.12 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •orphism/orphic Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 120

139. Clement of Alexandria, Exhortation To The Greeks, 1.2.3-1.2.4, 2.16.1, 2.17-2.19, 2.17.2, 2.18.1-2.18.2, 2.21.1, 2.22.4, 7.74, 12.119.1, 15.1-15.2, 16.1-16.2, 19.1-19.2, 38.1-38.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 106

140. Athenaeus, The Learned Banquet, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 280

141. Achilles Tatius, The Adventures of Leucippe And Cleitophon, 2.2.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 467

142. Athenagoras, Apology Or Embassy For The Christians, 18.4-18.5, 20.2-20.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •orphic/orphism Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 667

143. Lucian, The Dance, 79, 39 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 111, 280

144. Papyri, Papyri Graecae Magicae, 4.1716-4.1870 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •orphic, orphism Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 68, 70, 71

145. Porphyry, Ad Gaurum, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 575

146. Porphyry, On Statues, 13.3-13.9 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •orphic/orphism Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 667

147. Iamblichus, Theologoumena Arithmeticae, 29 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •orphic, orphism Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 382

148. Origen, Against Celsus, a b c d\n0 '3.23 '3.23 '3 23\n1 4.17 4.17 4 17\n2 1.25 1.25 1 25\n3 7.53 7.53 7 53\n4 2.55 2.55 2 55 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 667

149. Nag Hammadi, Allogenes, 45.33-45.35, 46.23-46.25, 51.19-51.25, 58.16-58.18 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •orphic, orphism Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 69, 70

150. Nag Hammadi, The Three Steles of Seth, 119.11-119.13, 120.15, 123.4-123.11 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •orphic, orphism Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 69, 70, 71

151. Nag Hammadi, Trimorphic Protennoia, 38.15, 45.9-45.10 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •orphic, orphism Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 71

152. Nag Hammadi, Zostrianos, 6.30, 13.3-13.4, 18.5-18.7, 19.21-19.22, 30.14, 40.7-40.9, 41.3-41.4, 44.27-44.29, 51.13, 124.21-124.22, 129.4-129.6 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •orphic, orphism Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 69, 71

153. Plotinus, Enneads, 3.9.18 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •orphic, orphism Found in books: Dillon and Timotin (2015), Platonic Theories of Prayer, 144

154. Porphyry, On Abstinence, 2.34, 4.19 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •orphism/orphic •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 146; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 120

2.34. 34.Let us therefore also sacrifice, but let us sacrifice in such a manner as is fit, offering different sacrifices to different powers;14 to the God indeed who is above all things, as a certain wise man said, neither sacrificing with incense, nor consecrating any thing sensible. For there is nothing material, which is not immediately impure to an immaterial nature. Hence, neither is vocal language, nor internal speech, adapted to the highest God, when it is defiled by any passion of the soul; but we should venerate him in profound silence with a pure soul, and with pure conceptions about him. It is necessary, therefore, that being conjoined with and assimilated to him, we should offer to him, as a sacred sacrifice, the elevation of our intellect, which offering will be both a hymn and our salvation. In an impassive contemplation, therefore, of this divinity by the soul, the sacrifice to him is effected in perfection; |65 but to his progeny, the intelligible Gods, hymns, orally enunciated, are to be offered. For to each of the divinities, a sacrifice is to be made of the first-fruits of the things which he bestows, and through which he nourishes and preserves us. As therefore, the husbandman offers handfuls of the fruits and berries which the season first produces; thus also we should offer to the divinities the first-fruits of our conceptions of their transcendent excellence, giving them thanks for the contemplation which they impart to us, and for truly nourishing us through the vision of themselves, which they afford us, associating with, appearing to, and shining upon us, for our salvation. SPAN 4.19. 19.I had almost, however, forgotten to adduce what is said by Euripides, who asserts, that the prophets of Jupiter in Crete abstained from animals. But what is said by the chorus to Minos on this subject, is as follows: Sprung from Phoenicia's royal line, Son of Europa, nymph divine, And mighty Jove, thy envy'd reign O'er Crete extending, whose domain Is with a hundred cities crown'd I leave yon consecrated ground, Yon fane, whose beams the artist's toil With cypress, rooted from the soil, Hath fashion'd. In the mystic rites Initiated, life's best delights I place in chastity alone, Midst Night's dread orgies wont to rove, The priest of Zagreus 21 and of Jove; Feasts of crude flesh I now decline, And wave aloof the blazing pine To Cybele, nor fear to claim Her own Curete's hallow'd name; |133 Clad in a snowy vest I fly Far from the throes of pregcy, Never amidst the tombs intrude, And slay no animal for food. SPAN

155. Lactantius, Divine Institutes, a b c d\n0 '1.21.8 '1.21.8 '1 21 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •orphic/orphism Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 667

156. Pseudo-Justinus, De Monarchia, 2.2.4, 2.4 (3rd cent. CE - 5th cent. CE) Tagged with subjects: •orphism/orphic Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 119, 122

157. Diogenes Laertius, Lives of The Philosophers, 8.21, 8.41, 8.53 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •orphism, orphic •orphism, orphics, Found in books: Bernabe et al. (2013), Redefining Dionysos, 154; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 310

8.21. The same authority, as we have seen, asserts that Pythagoras took his doctrines from the Delphic priestess Themistoclea. Hieronymus, however, says that, when he had descended into Hades, he saw the soul of Hesiod bound fast to a brazen pillar and gibbering, and the soul of Homer hung on a tree with serpents writhing about it, this being their punishment for what they had said about the gods; he also saw under torture those who would not remain faithful to their wives. This, says our authority, is why he was honoured by the people of Croton. Aristippus of Cyrene affirms in his work On the Physicists that he was named Pythagoras because he uttered the truth as infallibly as did the Pythian oracle. 8.41. Hermippus gives another anecdote. Pythagoras, on coming to Italy, made a subterranean dwelling and enjoined on his mother to mark and record all that passed, and at what hour, and to send her notes down to him until he should ascend. She did so. Pythagoras some time afterwards came up withered and looking like a skeleton, then went into the assembly and declared he had been down to Hades, and even read out his experiences to them. They were so affected that they wept and wailed and looked upon him as divine, going so far as to send their wives to him in hopes that they would learn some of his doctrines; and so they were called Pythagorean women. Thus far Hermippus. 8.53. But Satyrus in his Lives states that Empedocles was the son of Exaenetus and himself left a son named Exaenetus, and that in the same Olympiad Empedocles himself was victorious in the horse-race and his son in wrestling, or, as Heraclides in his Epitome has it, in the foot-race. I found in the Memorabilia of Favorinus a statement that Empedocles feasted the sacred envoys on a sacrificial ox made of honey and barley-meal, and that he had a brother named Callicratides. Telauges, the son of Pythagoras, in his letter to Philolaus calls Empedocles the son of Archinomus.

158. Eusebius of Caesarea, Preparation For The Gospel, a b c d\n0 '13.13.30 '13.13.30 '13 13\n1 '4.16.18 '4.16.18 '4 16\n2 '15.4.16 '15.4.16 '15 4 \n3 3.13.16 3.13.16 3 13\n4 '9.41.1 '9.41.1 '9 41\n5 3.13.15 3.13.15 3 13\n6 3.13.17 3.13.17 3 13\n7 3.13.18 3.13.18 3 13\n8 '3.11.25 '3.11.25 '3 11\n9 2.2.9 2.2.9 2 2 \n10 2.8.6 2.8.6 2 8 \n11 3.11.15 3.11.15 3 11\n12 13.12.4 13.12.4 13 12\n13 13.12.5 13.12.5 13 12\n14 12.12.5 12.12.5 12 12 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 667

159. Arnobius, Against The Gentiles, 3.33, 5.19 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •orphism, orphic •orphism/orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 66, 111; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 134

160. Macrobius, Saturnalia, 1.16-1.23, 1.18.6, 1.18.12, 1.18.17-1.18.18, 1.18.21 (4th cent. CE - 5th cent. CE) Tagged with subjects: •orphism, orphic •orphism, orphic,theogony Found in books: Bernabe et al. (2013), Redefining Dionysos, 66, 111, 445, 568

161. Augustine, The City of God, a b c d\n0 '2.14 '2.14 '2 14\n1 '18.19 '18.19 '18 19\n2 '3.11 '3.11 '3 11 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 667

162. Macrobius, Saturnalia, 1.16-1.23, 1.18.6, 1.18.12, 1.18.17-1.18.18, 1.18.21 (4th cent. CE - 5th cent. CE) Tagged with subjects: •orphism, orphic •orphism, orphic,theogony Found in books: Bernabe et al. (2013), Redefining Dionysos, 66, 111, 445, 568

163. Methodius of Olympus, Symposium, a b c d\n0 '8.14.215 '8.14.215 '8 14 (4th cent. CE - 3rd cent. CE) Tagged with subjects: •orphic/orphism Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 667

164. Epiphanius, Ancoratus, 106.5 (4th cent. CE - 5th cent. CE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 560

165. Nonnus, Dionysiaca, 5.211, 9.276-9.280, 12.70-12.81, 12.97-12.102, 12.144-12.145, 12.174-12.184, 12.188-12.192, 14.323-14.437, 17.357-17.384, 21.162, 22.142, 25.529, 26.285-26.290, 29.99, 29.102, 29.153-29.156, 29.264-29.265, 29.267-29.274, 41.361, 45.105 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 467, 474, 476

166. Synesius of Cyrene, Hymni, 2.87-2.89 (4th cent. CE - 5th cent. CE) Tagged with subjects: •orphic, orphism Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 64

167. Nonnus, Paraphrasis Sancti Evangelii Joannei (Fort. Auctore Nonno Alio, 11.158-11.159 (4th cent. CE - 5th cent. CE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 476

168. Servius, In Vergilii Georgicon Libros, 1.166 (4th cent. CE - 5th cent. CE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 111

169. Theodoret of Cyrus, Cure of The Greek Maladies, 1.2.30 (4th cent. CE - 5th cent. CE) Tagged with subjects: •orphism/orphic Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 122

170. Hesychius of Miletus, Fragments, None (5th cent. CE - 6th cent. CE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 108

171. Proclus, In Platonis Timaeum Commentarii, 1.207.21-1.207.23, 1.209.21-1.209.26, 1.315.2, 1.319.5, 1.323.15-1.323.23, 1.324.20, 1.324.29-1.324.30, 1.325.5-1.325.6, 1.429-1.430 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Dillon and Timotin (2015), Platonic Theories of Prayer, 111

172. Proclus, Institutio Theologica, 118, 162 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Dillon and Timotin (2015), Platonic Theories of Prayer, 122

173. Damaskios, In Phaedonem (Versio 1), None (5th cent. CE - 6th cent. CE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 575

174. Proclus, Theologia Platonica ( ), None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Dillon and Timotin (2015), Platonic Theories of Prayer, 127

175. Lydus Johannes Laurentius, De Mensibus, 4.51 (5th cent. CE - 6th cent. CE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 560

176. Olympiodorus The Younger of Alexandria, In Platonis Phaedonem Commentaria, None (6th cent. CE - 6th cent. CE) Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 146

177. Amphitheus, Fgrhist 431, None Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 566

178. Iophon, Tgrf22, None Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 41

179. Stephanos Ho Byzantios, Ethnica, None Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 108

180. Strabo, Geography, 10.3.8, 10.3.10, 10.3.13 Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 110, 111, 565

10.3.8. But since also the historians, because of the identity of name of the Curetes, have classed together things that are unlike, neither should I myself shrink from discussing them at greater length, by way of digression, adding such account of their physical habits as is appropriate to history. And yet some historians even wish to assimilate their physical habits with those others, and perhaps there is something plausible in their undertaking. For instance, they say that the Curetes of Aitolia got this name because, like girls, they wore women's clothes, for, they add, there was a fashion of this kind among the Greeks, and the Ionians were called tunic-trailing, and the soldiers of Leonidas were dressing their hair when they were to go forth to battle, so that the Persians, it is said, conceived a contempt for them, though in the battle they marvelled at them. Speaking generally, the art of caring for the hair consists both in its nurture and in the way it is cut, and both are given special attention by girls and youths; so that there are several ways in which it is easy to derive an etymology of the word Curetes. It is reasonable to suppose, also, that the war-dance was first introduced by persons who were trained in this particular way in the matter of hair and dress, these being called Curetes, and that this dance afforded a pretext to those also who were more warlike than the rest and spent their life under arms, so that they too came to be called by the same name, Curetes — I mean the Curetes in Euboea, Aitolia, and Acaria. And indeed Homer applied this name to young soldiers,choose thou the noblest young men from all the Achaeans, and bring the gifts from the swift ship, all that we promised yesterday to Achilles; and again,the young men of the Achaeans brought the gifts. So much for the etymology of the word Curetes. The war-dance was a soldiers' dance; and this is plainly indicated both by the Pyrrhic dance, and by Pyrrichus, who is said to be the founder of this kind of training for young men, as also by the treatises on military affairs. 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. 10.3.13. The poets bear witness to such views as I have suggested. For instance, when Pindar, in the dithyramb which begins with these words,In earlier times there marched the lay of the dithyrambs long drawn out, mentions the hymns sung in honor of Dionysus, both the ancient and the later ones, and then, passing on from these, says,To perform the prelude in thy honor, great Mother, the whirling of cymbals is at hand, and among them, also, the clanging of castanets, and the torch that blazeth beneath the tawny pine-trees, he bears witness to the common relationship between the rites exhibited in the worship of Dionysus among the Greeks and those in the worship of the Mother of the Gods among the Phrygians, for he makes these rites closely akin to one another. And Euripides does likewise, in his Bacchae, citing the Lydian usages at the same time with those of Phrygia, because of their similarity: But ye who left Mt. Tmolus, fortress of Lydia, revel-band of mine, women whom I brought from the land of barbarians as my assistants and travelling companions, uplift the tambourines native to Phrygian cities, inventions of mine and mother Rhea. And again,happy he who, blest man, initiated in the mystic rites, is pure in his life, . . . who, preserving the righteous orgies of the great mother Cybele, and brandishing the thyrsus on high, and wreathed with ivy, doth worship Dionysus. Come, ye Bacchae, come, ye Bacchae, bringing down Bromius, god the child of god, out of the Phrygian mountains into the broad highways of Greece. And again, in the following verses he connects the Cretan usages also with the Phrygian: O thou hiding-bower of the Curetes, and sacred haunts of Crete that gave birth to Zeus, where for me the triple-crested Corybantes in their caverns invented this hide-stretched circlet, and blent its Bacchic revelry with the high-pitched, sweet-sounding breath of Phrygian flutes, and in Rhea's hands placed its resounding noise, to accompany the shouts of the Bacchae, and from Mother Rhea frenzied Satyrs obtained it and joined it to the choral dances of the Trieterides, in whom Dionysus takes delight. And in the Palamedes the Chorus says, Thysa, daughter of Dionysus, who on Ida rejoices with his dear mother in the Iacchic revels of tambourines.

181. Tzetzes John, Ad Lycophronem, 208 Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 65

182. Papyri, P.Gur., None Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 179

183. Isocrates, Epistulae, None Tagged with subjects: •orphism, orphic •orphism, orphic,theogony Found in books: Bernabe et al. (2013), Redefining Dionysos, 153

184. Dinarchus, Fgrhist 399, None Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 65

186. Herodorus, Fgh, None Tagged with subjects: •orphic/orphism Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 667

187. Eusebius of Caesarea, Gcs, 5.20.1-5.20.3 Tagged with subjects: •orphic/orphism Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 667

188. Anon., Scholia On Aristophanes Ach., 202, 504-506 Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 108

189. Epigraphy, Ig, 12.3.164 Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 560

190. Epigraphy, Syll. , 1024 Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 108

191. Epigraphy, Seg, 28.659, 30.914, 32.745-32.746, 36.694 Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 41, 68, 280, 574

192. Epigraphy, Miletos, 8 Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 179

193. Epigraphy, Igdolbia, None Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 60, 152

194. Epigraphy, Lsam, 48 Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 563

195. Various, Anthologia Palatina, None Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 41

196. Diocles Rhodius, Fragments, None Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 41

197. Bacchylides, Odes, 4.2, 17.109-17.112, 17.117-17.119 Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 134, 331

198. Demosthenes, Orations, 21.52 Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 41

199. Anon., Suda, None Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 110

200. Carmina Popularia, Pmg, None Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 41

202. Anon., Coffin Texts, 335 Tagged with subjects: •orphic, orphism Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 66

203. Anon., Totenbuch, 17, 130 Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 256

204. Eustathius, Commentarii Ad Homeri Iliadem, a b c d\n0 6.135 (2.260.9 15..) 6.135 (2.260.9 15..) 6 135 (2 Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 560

205. Anon., Life of Aesop, 16 Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 560

206. Orphic Hymns., Hymni, 6.5, 30.1, 30.3, 30.6-30.7, 32.3, 42.3-42.4, 49.3, 50.7, 52.5, 52.9 Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 255, 280, 415, 441, 563

207. Epigraphy, Jaccottet 2003A, None Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 437

208. Orphic Hymns., Argonautica, 14-16 Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 64

209. Plato, Io, None Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 41

210. Papyri, Greek Magical Papyri, 4.1708, 15.98 Tagged with subjects: •orphism/orphic Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 138

211. Anon., Tübingen Theosophy, 2.3 Tagged with subjects: •orphism/orphic Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 122

212. Anon., Aristobulos, 1, 10-11, 2-3, 9, 4 Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 122, 123

213. Xenocles, Fr., None Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 41

214. Anon., Synagogê Lexeôn Chrêsimôn, 445.1-445.13 Tagged with subjects: •orphism, orphics, Found in books: Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 305

215. Phanodemus, Fgrh 325, None Tagged with subjects: •orphism, orphics, Found in books: Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 305

216. Eratosthenes Cyrenaeus, Catasterismi, 24 Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 63

217. Philoxenus Cytherius, Pmg, 815.2 Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 41

218. Iohannes Malalas, Chrom., a b c d\n0 2. 2. 2 Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 65

222. Iustinus Martyr, Cohortatio Ad Graecos, 15 Tagged with subjects: •orphism, orphic •orphism, orphic,theogony Found in books: Bernabe et al. (2013), Redefining Dionysos, 445, 568

223. Io Chius, Pmg, 744 Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 280

224. Papyri, P.Derv., None Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 565

225. Anon., Katha-Upanishad, 1.3.3-1.3.9 Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 387

226. Dionysius Skytobrachion, Fgrhist 32, None Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 561

228. Orphic Hymns., Fragments, None Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 179

229. Evenus, Commentarii In Dionysium Periegetam, None Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 41

230. Cleophon, Homiliae, None Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 41

231. Epigraphy, Igdgg, 1.19 Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 146

232. Epigraphy, Amulets Naveh-Shaked, 7 Tagged with subjects: •orphic, orphism Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 71

233. Celsus, Chaldaean Oracles, 1, 128, 30, 32, 34-35, 37, 6, 130 Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 538

234. Anon., Holy Book of The Great Invisible Spirit, 3.49.3-3.49.4 Tagged with subjects: •orphic, orphism Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 71

235. Photius, Lexicon, None Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 106, 177

236. Anon., Scholia On Aristophanes, Aves Dübner, 874 Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 335

239. Anon., Tragica Adespota, None Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 41

240. Etymologicum Magnum, Catasterismi, None Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 280

241. Callixenus, Fgrhist 627, None Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 106

242. Epicharmus, Fr., None Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 560

244. Phanodemus, Fgrhist 325, None Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 566

245. Iustinus Martyr, Apologiae, 1.54 Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 468

246. Iustinus Martyr, Dialogus, 69 Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 468

247. Epigraphy, Lsam Nr. 48 = Jaccottet 2003 Nr. 150.21, 48 Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 563

248. Manetho Aegyptius V3. Jh. Priester, Fragments, 1.324-1.330 Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 152

249. Bacchylides, Fr., None Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 114

250. Harpocration, Commentarii In Dionysium Periegetam, None Tagged with subjects: •orphism, orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 106

Tiresias: The Ancient Mediterranean Religions Source Database