Dionysus (English Wikipedia)

Analysis of information sources in references of the Wikipedia article "Dionysus" in English language version.

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Olszewski, E. (2019). Dionysus’s enigmatic thyrsus. Proceedings of the American Philosophical Society, 163(2), 153–173.

archaeologynewsnetwork.blogspot.gr

Raymoure, K. A. (2 November 2012). "Khania Linear B Transliterations". Minoan Linear A & Mycenaean Linear B. Deaditerranean. "Possible evidence of human sacrifice at Minoan Chania". Archaeology News Network. 2014. Archived from the original on 17 March 2014. Retrieved 17 March 2014. Raymoure, K. A. "Khania KH Gq Linear B Series". Minoan Linear A & Mycenaean Linear B. Deaditerranean. "KH 5 Gq (1)". Dāmos: Database of Mycenaean at Oslo. University of Oslo.

archive.org

Nonnus, Dionysiaca 9.20–24.
Hesych. s.v. Ἐνόρχης.
Orphic Hymns, xxx. 5 (Taylor), (Athanassakis and Wolkov), lii. 7 (Taylor), (Athanassakis and Wolkov).
Porphyry, On Abstinance from Animal Food, ii. 55 and note 23, p. 87 (also at Tertullian.org) (with citations to Orphic Hymns xxxix. 5 and li. 7 substituted for xxx. 5 and lii. 7).
Jiménez San Cristóbal 2012, p. 125; Bowie, A. M., p. 232; Harrison, pp. 540–542.
Lucian, De Saltatione ("The Dance") 39 (Harmon, pp. 250, 251).
Nonnus, Dionysiaca 48.962–968.
Hard, p. 134; Grimal, s.v. Iacchus, p. 224; Tripp, s.v. Iacchus, p. 313; Rose, Oxford Classical Dictionary s.v. Iacchus; scholiast on Aristophanes, Frogs 324 (Rutherford 1896, p. 316).
Parker 2005, p. 358 n. 139; Lucretius, 4.1168–1169. Arnobius, Adversus Gentes 3.10 (p. 157) referring to the Lucretius verse, lists "the full-breasted Cerses nursing Iaccus" as a sight "the mind longs" to see. Compare with Photius, s.v. Ἴακχος and Suda, s.v. Ἴακχος (iota,16), which identify Iacchus with Διόνυσος ἐπὶ τῷ μαστῷ ('Dionysus at the breast').
Sommerstein, p. 237 n. 1; Gantz, p. 118; Smyth, p. 459.
Nonnus, Dionysiaca 5.564–565.
Nonnus, Dionysiaca 6.165.
Nonnus, Dionysiaca 10.294.
Nonnus, Dionysiaca 39.72.
Nonnus, Dionysiaca 44.255.
Maxwell, Herbert (1913). The Chronicle of Lanercost, 1272–1346. Glasgow, Scotland: Glasgow : J. Maclehose. pp. 29–30.
Ashe, Geoffrey (2000). The Hell-Fire Clubs: A History of Anti-Morality. Gloucestershire: Sutton Publishing. p. 114. ISBN 9780750924023.
Bayles, Richard (1889). History of Windham County, Connecticut. New York, Preston.
West 1983, pp. 73–74, provides a detailed reconstruction with numerous cites to ancient sources, with a summary on p. 140. For other summaries see Morford, p. 311; Hard, p. 35; March, s.v. Zagreus, p. 788; Grimal, s.v. Zagreus, p. 456; Burkert, pp. 297–298; Guthrie, p. 82; also see Ogden, p. 80. For a detailed examination of many of the ancient sources pertaining to this myth see Linforth, pp. 307–364. The most extensive account in ancient sources is found in Nonnus, Dionysiaca 5.562–70, 6.155 ff., other principal sources include Diodorus Siculus, 3.62.6–8 (= Orphic fr. 301 Kern), 3.64.1–2, 4.4.1–2, 5.75.4 (= Orphic fr. 303 Kern); Ovid, Metamorphoses 6.110–114; Athenagoras of Athens, Legatio 20 Pratten (= Orphic fr. 58 Kern); Clement of Alexandria, Protrepticus 2.15 pp. 36–39 Butterworth (= Orphic frs. 34, 35 Kern); Hyginus, Fabulae 155, 167; Suda s.v. Ζαγρεύς. See also Pausanias, 7.18.4, 8.37.5.
Nonnus, Dionysiaca 10.175–430, 11, 12.1–117 (Dalby 2005, pp. 55–62). Dalby, Andrew (2005). The Story of Bacchus. London: British Museum Press. ISBN 0-7141-2255-6.
Arnobius, Adversus Gentes 5.28 (pp. 252–253) (Dalby 2005, pp. 108–117) Dalby, Andrew (2005). The Story of Bacchus. London: British Museum Press. ISBN 0-7141-2255-6.
Nonnus, Dionysiaca 16.244–280; Memnon of Heraclea, History of Heraclea book 15, as epitomized by Photius of Constantinople in his Myriobiblon 223.28
Nonnus, Dionysiaca 48.470–634 (III pp. 458–48.928–936 (III pp. 490, 491).
Nonnus, Dionysiaca 1.26–28 (I pp. 4, 5), 48.245–247 (III pp. 440–443), 48.848–968 (III pp. 484–493).
Nonnus, Dionysiaca 48.786–855 (III pp. 481–485).

attalus.org

Memnon of Heraclea, apud. Photius, Bibliotheca 223.28 [= BNJ 434 F1].

billboard.com

Lipshutz, Jason (17 April 2019). "How BTS' 'Dionysus' Demonstrates the Group's Musical Ambition". Billboard. Retrieved 22 April 2019.

books.google.com

Csapo, Eric (3 August 2016). "The 'Theology' of the Dionysia and Old Comedy". In Eidinow, Esther (ed.). Theologies of Ancient Greek Religion. New York: Cambridge University Press. p. 118. ISBN 978-1-316-71521-5.
Thomas McEvilley, The Shape of Ancient Thought, Allsworth press, 2002, pp. 118–121. Google Books preview
Reginald Pepys Winnington-Ingram, Sophocles: an interpretation, Cambridge University Press, 1980, p. 109 Google Books preview
Zofia H. Archibald, in Gocha R. Tsetskhladze (Ed.) Ancient Greeks west and east, Brill, 1999, pp. 429 ff.Google Books preview
Riu, Xavier (1999). Dionysism and Comedy. Rowman and Littlefield. p. 105. ISBN 9780847694426.
Beekes 2009, p. 337. Beekes, Robert S. P. (2009). Etymological Dictionary of Greek. Brill. ISBN 978-90-04-32186-1.
Blackwell, Christopher W.; Blackwell, Amy Hackney (2011). Mythology For Dummies. John Wiley & Sons. ISBN 9781118053874.
Versnel, H.S. (2015). Inconsistencies in Greek and Roman Religion: Transition and Reversal in Myth and Ritual. Vol. 1, Ter Unus. Isis, Dionysos, Hermes. Three Studies in Henotheism. Brill Publications. p. 119. ISBN 978-90-04-09266-2.
Pausanias, Description of Greece 9.16.6; Fowler, p. 63.
Ferguson, Everett (2003). Backgrounds of Early Christianity. Wm. B. Eerdmans Publishing. ISBN 9780802822215.
Jiménez San Cristóbal 2012, p. 125; Bowie, A. M., p. 232; Harrison, pp. 540–542.
Jiménez San Cristóbal 2012, p. 127; Graf 2005, "Iacchus".
Jiménez San Cristóbal 2013, p. 279, Bowie, A. M., pp. 232–233; Sophocles, Antigone 1115–1125, 1146–1154; Versnel, pp. 23–24. Jebb, in his note to line 1146 χοράγ᾽ ἄστρων, understands the Sophoclean use of the name "Iacchus" as specifically denoting the Eleusinian Dionysus.
Jiménez San Cristóbal 2013, pp. 279–280; Bowie, A. M., p. 233; Sophocles, fragment 959 Radt (Lloyd-Jones, pp. 414, 415).
Encinas Reguero, p. 350; Jiménez San Cristóbal 2013, p. 282, with n. 41; Bowie, A. M., p. 233; Euripides, Bacchae 725. Jiménez San Cristóbal also sees possible associations between Iacchus and Dionysus in Euripides: Ion 1074–1086, The Trojan Women 1230, Cyclops 68–71, and fr. 586 Kannicht (apud Strabo, 10.3.13) = fr. 586 Nauck (Collard and Cropp, pp. 56, 57).
Bowie, E. L., pp. 101–110; Fantuzzi, pp. 189, 190, 191; PHI Greek Inscriptions, BCH 19 (1895) 393.
21–24, Bowie, E. L., pp. 101–102.
27–35, Bowie, E. L., p. 102.
Parker 2005, p. 358; Grimal, s.v. Iacchus, p. 224; Tripp, s.v. Iacchus, p. 313; Smith 1870, s.v. Iacchus.
Jiménez San Cristóbal 2013, pp. 279–280; Diodorus Siculus, 4.4.2, see also 3.64.1–2.
Hard, p. 134; Grimal, s.v. Iacchus, p. 224; Tripp, s.v. Iacchus, p. 313; Rose, Oxford Classical Dictionary s.v. Iacchus; scholiast on Aristophanes, Frogs 324 (Rutherford 1896, p. 316).
Marcovich, p. 23; Parker 2005, p. 358; Graf 1974, p. 198.
Marcovich, p. 23; Bianchi, p. 18; Graf 1974, p. 198; Ashmolean Museum at Oxford, Inv. 1956-355.
Parker 2005, p. 358 n. 139; Lucretius, 4.1168–1169. Arnobius, Adversus Gentes 3.10 (p. 157) referring to the Lucretius verse, lists "the full-breasted Cerses nursing Iaccus" as a sight "the mind longs" to see. Compare with Photius, s.v. Ἴακχος and Suda, s.v. Ἴακχος (iota,16), which identify Iacchus with Διόνυσος ἐπὶ τῷ μαστῷ ('Dionysus at the breast').
Parker 2005, p. 358 n. 139; scholiast on Aristides, Vol. 3, p. 648 213, 18 Dindorf.
Gantz, p. 118; Hard, p. 35; Grimal, s.v. Zagreus, p. 456.
McClelland, Norman C. (2010). Encyclopedia of Reincarnation and Karma. McFarland. pp. 76–77. ISBN 978-0-7864-5675-8.
Callimachus, fr. 43.117 Pfeiffer (= fr. 43b.34 Harder); Harder, p. 368; Gantz, p. 118; West 1983, pp. 152–153; Linforth, p. 310.
Grimal, Pierre, The Dictionary of Classical Mythology, Wiley-Blackwell, 1996, ISBN 978-0-631-20102-1.[1]
Rutherford 2016, p. 67.
Rutherford 2016, p. 69.
Heraclitus, encountering the festival of the Phallophoria, in which phalli were paraded about, remarked in a surviving fragment: "If they did not order the procession in honor of the god and address the phallus song to him, this would be the most shameless behavior. But Hades is the same as Dionysos, for whom they rave and act like bacchantes", Kerényi 1976, pp. 239–240.
Kerényi 1967, p. 40.
Kerényi 1976, pp. 83, 199.
p. 172.
According to Meisner, p. 238, "[o]ver the last two centuries, many scholars have considered this narrative of Dionysus and the Titans to have been the central, defining myth of Orphism". See, for example, Nilsson, p. 202, who calls it "the cardinal myth of Orphism", and Guthrie, p. 107, who describes the myth as "the central point of Orphic story". According to Linforth, p. 307, it is "commonly regarded as essentially and peculiarly Orphic and the very core of the Orphic religion", while Parker 2002, p. 495, writes that "it has been seen as the Orphic 'arch-myth'.
West 1983, pp. 73–74, provides a detailed reconstruction with numerous cites to ancient sources, with a summary on p. 140. For other summaries see Morford, p. 311; Hard, p. 35; March, s.v. Zagreus, p. 788; Grimal, s.v. Zagreus, p. 456; Burkert, pp. 297–298; Guthrie, p. 82; also see Ogden, p. 80. For a detailed examination of many of the ancient sources pertaining to this myth see Linforth, pp. 307–364. The most extensive account in ancient sources is found in Nonnus, Dionysiaca 5.562–70, 6.155 ff., other principal sources include Diodorus Siculus, 3.62.6–8 (= Orphic fr. 301 Kern), 3.64.1–2, 4.4.1–2, 5.75.4 (= Orphic fr. 303 Kern); Ovid, Metamorphoses 6.110–114; Athenagoras of Athens, Legatio 20 Pratten (= Orphic fr. 58 Kern); Clement of Alexandria, Protrepticus 2.15 pp. 36–39 Butterworth (= Orphic frs. 34, 35 Kern); Hyginus, Fabulae 155, 167; Suda s.v. Ζαγρεύς. See also Pausanias, 7.18.4, 8.37.5.
Varadpande, M. L. (1981). Ancient Indian And Indo-Greek Theatre. Abhinav Publications. pp. 91–93. ISBN 9788170171478.
Larson, Jennifer (6 September 2012). Greek and Roman Sexualities: A Sourcebook. Bloombsbury Publishing. p. 44. ISBN 9781441153371.
Feldman, Louis H. (1996). Studies in Hellenistic Judaism. Brill. p. 203. ISBN 90-04-10418-6.
Daniélou, Alain (1992). Gods of Love and Ecstasy. Rochester, Vermont: Inner Traditions. p. 15. ISBN 9780892813742.
Charlesworth, James (2010). The Good And Evil Serpent: How a Universal Symbol Became Christianized. Yale University Press. pp. 222–223. ISBN 978-0-300-14273-0.
Otto, Walter Friedrich; Palmer, Robert B. (1965). Dionysus: Myth and Cult. Indiana University Press. pp. 164–166. ISBN 978-0-253-20891-0.
Steinberg, Leo (2014). The Sexuality of Christ in Renaissance Art and in Modern Oblivion. University of Chicago Press. pp. 47, 83 with footnotes. ISBN 978-0-226-22631-6.
March, Jennifer R. (2014). Dictionary of Classical Mythology. Oxbow. pp. 164, 296. ISBN 978-1-78297-635-6.
Rosenthal, Bernice Glatzer (2007). "Chapter 13. A New Spirituality: The Confluence of Nietzsche and Orthodoxy in Russian Religious Thought". In Steinberg, Mark D. and Heather J. Coleman (ed.). Sacred Stories: Religion and Spirituality in Modern Russia. Bloomington and Indianapolis: Indiana University Press. p. 344. ISBN 978-0-253-21850-6.
Studies in Early Christology, by Martin Hengel, 2005, p. 331 (ISBN 0567042804).

britishmuseum.org

"dinos". British Museum. Retrieved 18 July 2022.
"British Museum Collection". britishmuseum.org. Retrieved 6 March 2017.
"British Museum Collection". Britishmuseum.org. Retrieved 6 March 2017.
"situla-fitting | British Museum". The British Museum.
"British Museum – The Lycurgus Cup". Britishmuseum.org.

bsw.org

Wick, Peter (2004). "Jesus gegen Dionysos? Ein Beitrag zur Kontextualisierung des Johannesevangeliums". Biblica. 85 (2). Rome: Pontifical Biblical Institute: 179–198. Retrieved 10 October 2007.

dcthree.github.io

Parker 2005, p. 358 n. 139; Lucretius, 4.1168–1169. Arnobius, Adversus Gentes 3.10 (p. 157) referring to the Lucretius verse, lists "the full-breasted Cerses nursing Iaccus" as a sight "the mind longs" to see. Compare with Photius, s.v. Ἴακχος and Suda, s.v. Ἴακχος (iota,16), which identify Iacchus with Διόνυσος ἐπὶ τῷ μαστῷ ('Dionysus at the breast').

deaditerranean.com

minoan.deaditerranean.com

Raymoure, K. A. (2 November 2012). "Khania Linear B Transliterations". Minoan Linear A & Mycenaean Linear B. Deaditerranean. "Possible evidence of human sacrifice at Minoan Chania". Archaeology News Network. 2014. Archived from the original on 17 March 2014. Retrieved 17 March 2014. Raymoure, K. A. "Khania KH Gq Linear B Series". Minoan Linear A & Mycenaean Linear B. Deaditerranean. "KH 5 Gq (1)". Dāmos: Database of Mycenaean at Oslo. University of Oslo.

doi.org

Stephan, Christian. "Suidas". Religion in Geschichte und Gegenwart. doi:10.1163/2405-8262_rgg4_sim_025853.
Hau, Lisa Irene (1 July 2016), "Diodorus Siculus", Moral History from Herodotus to Diodorus Siculus, Edinburgh University Press, doi:10.3366/edinburgh/9781474411073.003.0003, ISBN 978-1-4744-1107-3
Hornblower, Simon (2014). "LYKOPHRON AND EPIGRAPHY: THE VALUE AND FUNCTION OF CULT EPITHETS IN THE ALEXANDRA". The Classical Quarterly. 64 (1): 116. doi:10.1017/S0009838813000578. ISSN 0009-8388. JSTOR 26546287.
Putnam, Michael C. J. (1994). "Structure and Design in Horace "Odes" 1. 17". The Classical World. 87 (5): 357–375. doi:10.2307/4351533. JSTOR 4351533.
Wiseman, T.P. (1988). "Satyrs in Rome? The Background to Horace's Ars Poetica". The Journal of Roman Studies. 78: 1–13. doi:10.2307/301447. JSTOR 301447. S2CID 161849654. Certainly it is hard to imagine anything less consistent with Roman mos maiorum than the anarchic hedonism of satyrs. It was precisely libido, that morally subversive aspect of the Bacchic cult, that led to its brutal suppression ...
Csapo, Eric (1997). "Riding the Phallus for Dionysus: Iconology, Ritual, and Gender-Role De/Construction". Phoenix. 51 (3/4): 256–257, 253–295. doi:10.2307/1192539. JSTOR 1192539.
Dietrich, B. C. (1958). "Dionysus Liknites". The Classical Quarterly. 8 (3–4): 244–248. doi:10.1017/S000983880002190X. S2CID 246876495.

dx.doi.org

Stephan, Christian. "Suidas". Religion in Geschichte und Gegenwart. doi:10.1163/2405-8262_rgg4_sim_025853.

ex.ac.uk

huss.ex.ac.uk

E. Kessler, Dionysian Monotheism in Nea Paphos, Cyprus. Symposium on Pagan Monotheism in the Roman Empire, Exeter, 17–20 July 2006 Abstract Archived 21 April 2008 at the Wayback Machine)

glbtq.com

Pequigney, Joseph (2002). "Classical Mythology". GLBTQ Encyclopedia. New England Publishing Associates. Archived from the original on 15 April 2014. Retrieved 4 April 2025. [He is willing] to accept anal penetration [...] to pay a debt.

google.gr

Rehm, Rush (2016). Understanding Greek Tragic Theatre. Routledge. p. 16. ISBN 978-1-317-60684-0.

gutenberg.org

Mentioned by Erasmus in The Praise of Folly

hathitrust.org

babel.hathitrust.org

Gantz, pp. 118–119; West 1983, pp. 152–154; Linforth, pp. 309–311.
Callimachus, fr. 643 Pfeiffer (= Euphorion, fr. 14 Lightfoot); Gantz, p. 118–119; West 1983, p. 151; Linforth, pp. 309–310.
Callimachus, fr. 43.117 Pfeiffer (= fr. 43b.34 Harder); Harder, p. 368; Gantz, p. 118; West 1983, pp. 152–153; Linforth, p. 310.
Linforth, pp. 311, 317–318; Plutarch, The E at Delphi 389 A.
According to Meisner, p. 238, "[o]ver the last two centuries, many scholars have considered this narrative of Dionysus and the Titans to have been the central, defining myth of Orphism". See, for example, Nilsson, p. 202, who calls it "the cardinal myth of Orphism", and Guthrie, p. 107, who describes the myth as "the central point of Orphic story". According to Linforth, p. 307, it is "commonly regarded as essentially and peculiarly Orphic and the very core of the Orphic religion", while Parker 2002, p. 495, writes that "it has been seen as the Orphic 'arch-myth'.
According to Gantz, p. 118, 'Orphic sources preserved seem not to use the name "Zagreus", and according to West 1983, p. 153, the 'name was probably not used in the Orphic narrative'. Edmonds 1999, p. 37 n. 6 says: 'Lobeck 1892 seems to be responsible for the use of the name Zagreus for the Orphic Dionysos. As Linforth noticed, "It is a curious thing that the name Zagreus does not appear in any Orphic poem or fragment, nor is it used by any author who refers to Orpheus" (Linforth 1941:311). In his reconstruction of the story, however, Lobeck made extensive use of the fifth-century epic of Nonnos, who does use the name Zagreus, and later scholars followed his cue. The association of Dionysos with Zagreus appears first explicitly in a fragment of Callimachus preserved in the Etymologicum Magnum (fr. 43.117 P), with a possible earlier precedent in the fragment from Euripides Cretans (fr. 472 Nauck). Earlier evidence, however, (e.g., Alkmaionis fr. 3 PEG; Aeschylus frr. 5, 228) suggests that Zagreus was often identified with other deities.'
West 1983, pp. 73–74, provides a detailed reconstruction with numerous cites to ancient sources, with a summary on p. 140. For other summaries see Morford, p. 311; Hard, p. 35; March, s.v. Zagreus, p. 788; Grimal, s.v. Zagreus, p. 456; Burkert, pp. 297–298; Guthrie, p. 82; also see Ogden, p. 80. For a detailed examination of many of the ancient sources pertaining to this myth see Linforth, pp. 307–364. The most extensive account in ancient sources is found in Nonnus, Dionysiaca 5.562–70, 6.155 ff., other principal sources include Diodorus Siculus, 3.62.6–8 (= Orphic fr. 301 Kern), 3.64.1–2, 4.4.1–2, 5.75.4 (= Orphic fr. 303 Kern); Ovid, Metamorphoses 6.110–114; Athenagoras of Athens, Legatio 20 Pratten (= Orphic fr. 58 Kern); Clement of Alexandria, Protrepticus 2.15 pp. 36–39 Butterworth (= Orphic frs. 34, 35 Kern); Hyginus, Fabulae 155, 167; Suda s.v. Ζαγρεύς. See also Pausanias, 7.18.4, 8.37.5.

jstor.org

Isler-Kerényi, Cornelia; Watson, Wilfred G. E. (2007). "An Iconography in Process". Dionysos in Archaic Greece. Brill. pp. 5–16. JSTOR 10.1163/j.ctt1w76w9x.7.
Hornblower, Simon (2014). "LYKOPHRON AND EPIGRAPHY: THE VALUE AND FUNCTION OF CULT EPITHETS IN THE ALEXANDRA". The Classical Quarterly. 64 (1): 116. doi:10.1017/S0009838813000578. ISSN 0009-8388. JSTOR 26546287.
Putnam, Michael C. J. (1994). "Structure and Design in Horace "Odes" 1. 17". The Classical World. 87 (5): 357–375. doi:10.2307/4351533. JSTOR 4351533.
Wiseman, T.P. (1988). "Satyrs in Rome? The Background to Horace's Ars Poetica". The Journal of Roman Studies. 78: 1–13. doi:10.2307/301447. JSTOR 301447. S2CID 161849654. Certainly it is hard to imagine anything less consistent with Roman mos maiorum than the anarchic hedonism of satyrs. It was precisely libido, that morally subversive aspect of the Bacchic cult, that led to its brutal suppression ...
According to Meisner, p. 238, "[o]ver the last two centuries, many scholars have considered this narrative of Dionysus and the Titans to have been the central, defining myth of Orphism". See, for example, Nilsson, p. 202, who calls it "the cardinal myth of Orphism", and Guthrie, p. 107, who describes the myth as "the central point of Orphic story". According to Linforth, p. 307, it is "commonly regarded as essentially and peculiarly Orphic and the very core of the Orphic religion", while Parker 2002, p. 495, writes that "it has been seen as the Orphic 'arch-myth'.
Carter, Martha L. (1968). "Dionysiac Aspects of Kushān Art". Ars Orientalis. 7: 121–146, Fig. 15. ISSN 0571-1371. JSTOR 4629244.
Beecroft, Alexander J. "Nine Fragments in Search of an Author: Poetic Lines Attributed to Terpander." The Classical Journal 103, no. 3 (2008): 225–41. http://www.jstor.org/stable/30037959.
Csapo, Eric (1997). "Riding the Phallus for Dionysus: Iconology, Ritual, and Gender-Role De/Construction". Phoenix. 51 (3/4): 256–257, 253–295. doi:10.2307/1192539. JSTOR 1192539.
Isler-Kerényi, C., & Watson, W. (2007). "Modern Mythologies: 'Dionysos' Versus 'Apollo'". In Dionysos in Archaic Greece: An Understanding through Images (pp. 235–254). Leiden; Boston: Brill. Retrieved from http://www.jstor.org/stable/10.1163/j.ctt1w76w9x.13
Moles, John (2006). "Jesus and Dionysus in "The Acts Of The Apostles" and early Christianity". Hermathena. 180 (180). Trinity College Dublin: 65–104. JSTOR 23041662.

lemonde.fr

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Jiménez San Cristóbal 2013, pp. 279–280; Bowie, A. M., p. 233; Sophocles, fragment 959 Radt (Lloyd-Jones, pp. 414, 415).
Encinas Reguero, p. 350; Jiménez San Cristóbal 2013, p. 282, with n. 41; Bowie, A. M., p. 233; Euripides, Bacchae 725. Jiménez San Cristóbal also sees possible associations between Iacchus and Dionysus in Euripides: Ion 1074–1086, The Trojan Women 1230, Cyclops 68–71, and fr. 586 Kannicht (apud Strabo, 10.3.13) = fr. 586 Nauck (Collard and Cropp, pp. 56, 57).
Arrian, Anabasis of Alexander 2.16.3
Sommerstein, p. 237 n. 1; Gantz, p. 118; Smyth, p. 459.
Callimachus, fr. 643 Pfeiffer (= Euphorion, fr. 14 Lightfoot); Gantz, p. 118–119; West 1983, p. 151; Linforth, pp. 309–310.
Linforth, pp. 311, 317–318; Plutarch, The E at Delphi 389 A.
Arrian, Anabasis of Alexander 5.1.1–2.2
Euripides, Cyclops 141–145 (pp. 76, 77).
Anacreon, fr. 38 Campbell, pp. 210, 211.

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In Greek "both votary and god are called Bacchus". Burkert, p. 162. For the initiate as Bacchus, see Euripides, Bacchae 491. For the god, who alone is Dionysus, see Sophocles, Oedipus Rex 211 and Euripides, Hippolytus 560.
Sutton, p. 2, mentions Dionysus as The Liberator in relation to the city Dionysia festivals. In Euripides, Bacchae 379–385: "He holds this office, to join in dances, [380] to laugh with the flute, and to bring an end to cares, whenever the delight of the grape comes at the feasts of the gods, and in ivy-bearing banquets the goblet sheds sleep over men."
Pausanias, 8.39.6.
Smith, s.v. Aegobolus; Pausanias, 9.8.1–2.
Jiménez San Cristóbal 2013, p. 279, Bowie, A. M., pp. 232–233; Sophocles, Antigone 1115–1125, 1146–1154; Versnel, pp. 23–24. Jebb, in his note to line 1146 χοράγ᾽ ἄστρων, understands the Sophoclean use of the name "Iacchus" as specifically denoting the Eleusinian Dionysus.
Encinas Reguero, p. 350; Jiménez San Cristóbal 2013, p. 282, with n. 41; Bowie, A. M., p. 233; Euripides, Bacchae 725. Jiménez San Cristóbal also sees possible associations between Iacchus and Dionysus in Euripides: Ion 1074–1086, The Trojan Women 1230, Cyclops 68–71, and fr. 586 Kannicht (apud Strabo, 10.3.13) = fr. 586 Nauck (Collard and Cropp, pp. 56, 57).
Strabo, 10.3.10.
Parker 2005, p. 358 n. 139; Lucretius, 4.1168–1169. Arnobius, Adversus Gentes 3.10 (p. 157) referring to the Lucretius verse, lists "the full-breasted Cerses nursing Iaccus" as a sight "the mind longs" to see. Compare with Photius, s.v. Ἴακχος and Suda, s.v. Ἴακχος (iota,16), which identify Iacchus with Διόνυσος ἐπὶ τῷ μαστῷ ('Dionysus at the breast').
West 1983, pp. 73–74, provides a detailed reconstruction with numerous cites to ancient sources, with a summary on p. 140. For other summaries see Morford, p. 311; Hard, p. 35; March, s.v. Zagreus, p. 788; Grimal, s.v. Zagreus, p. 456; Burkert, pp. 297–298; Guthrie, p. 82; also see Ogden, p. 80. For a detailed examination of many of the ancient sources pertaining to this myth see Linforth, pp. 307–364. The most extensive account in ancient sources is found in Nonnus, Dionysiaca 5.562–70, 6.155 ff., other principal sources include Diodorus Siculus, 3.62.6–8 (= Orphic fr. 301 Kern), 3.64.1–2, 4.4.1–2, 5.75.4 (= Orphic fr. 303 Kern); Ovid, Metamorphoses 6.110–114; Athenagoras of Athens, Legatio 20 Pratten (= Orphic fr. 58 Kern); Clement of Alexandria, Protrepticus 2.15 pp. 36–39 Butterworth (= Orphic frs. 34, 35 Kern); Hyginus, Fabulae 155, 167; Suda s.v. Ζαγρεύς. See also Pausanias, 7.18.4, 8.37.5.
Grimal, s.v. Ceramus, p. 96; Pausanias, 1.3.1.
Hard, p. 625 n. 188 to p. 179; Apollodorus, E.1.9; Scholia on Apollonius of Rhodes, 3.997.
Apollodorus, E.1.9.
Pseudo-Plutarch, De fluviis 7.
Pseudo-Plutarch, De fluviis 24.
Pausanias, 2.12.6.
Pausanias, 5.16.7.
Strabo, 10.3.13, quotes the non-extant play Palamedes which seems to refer to Thysa, a daughter of Dionysus, and her (?) mother as participants of the Bacchic rites on Mount Ida, but the quoted passage is corrupt.
Apollodorus, 1.9.16.
According to Homer, Iliad 1.570–579, 14.338, Odyssey 8.312, Hephaestus was apparently the son of Hera and Zeus, see Gantz, p. 74.
According to Homer, Aphrodite was the daughter of Zeus (Iliad 3.374, 20.105; Odyssey 8.308, 320) and Dione (Iliad 5.370–71), see Gantz, pp. 99–100.

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Suda s.v. Διόνυσος .
Parker 2005, p. 358 n. 139; Lucretius, 4.1168–1169. Arnobius, Adversus Gentes 3.10 (p. 157) referring to the Lucretius verse, lists "the full-breasted Cerses nursing Iaccus" as a sight "the mind longs" to see. Compare with Photius, s.v. Ἴακχος and Suda, s.v. Ἴακχος (iota,16), which identify Iacchus with Διόνυσος ἐπὶ τῷ μαστῷ ('Dionysus at the breast').
West 1983, pp. 73–74, provides a detailed reconstruction with numerous cites to ancient sources, with a summary on p. 140. For other summaries see Morford, p. 311; Hard, p. 35; March, s.v. Zagreus, p. 788; Grimal, s.v. Zagreus, p. 456; Burkert, pp. 297–298; Guthrie, p. 82; also see Ogden, p. 80. For a detailed examination of many of the ancient sources pertaining to this myth see Linforth, pp. 307–364. The most extensive account in ancient sources is found in Nonnus, Dionysiaca 5.562–70, 6.155 ff., other principal sources include Diodorus Siculus, 3.62.6–8 (= Orphic fr. 301 Kern), 3.64.1–2, 4.4.1–2, 5.75.4 (= Orphic fr. 303 Kern); Ovid, Metamorphoses 6.110–114; Athenagoras of Athens, Legatio 20 Pratten (= Orphic fr. 58 Kern); Clement of Alexandria, Protrepticus 2.15 pp. 36–39 Butterworth (= Orphic frs. 34, 35 Kern); Hyginus, Fabulae 155, 167; Suda s.v. Ζαγρεύς. See also Pausanias, 7.18.4, 8.37.5.

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Jiménez San Cristóbal 2013, p. 279, Bowie, A. M., pp. 232–233; Sophocles, Antigone 1115–1125, 1146–1154; Versnel, pp. 23–24. Jebb, in his note to line 1146 χοράγ᾽ ἄστρων, understands the Sophoclean use of the name "Iacchus" as specifically denoting the Eleusinian Dionysus.
Parker 2005, p. 358; Grimal, s.v. Iacchus, p. 224; Tripp, s.v. Iacchus, p. 313; Smith 1870, s.v. Iacchus.
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According to Hesiod, Theogony 927–929, Hephaestus was produced by Hera alone, with no father, see Gantz, p. 74.
According to Hesiod's Theogony 886–890, of Zeus' children by his seven wives, Athena was the first to be conceived, but the last to be born; Zeus impregnated Metis then swallowed her, later Zeus himself gave birth to Athena "from his head", see Gantz, pp. 51–52, 83–84.
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Diodorus Siculus 3.64.1; also noted by Kerény (110 note 214).

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