Nonnus mysteric vocabulary revisited: Mystis in Dionysiaca 9.

111-131
Rosa Garca-Gasco Villarrubia University Carlos III de Madrid1

1. Introduction Besides different themes and material, not im%ossible, to e$%lain clearly enou#h corres%onds to& 'ionysian ritual, influence in !onnus" or(, is mi$ed e can find in !onnus" Dionysiaca references ay that it is e$tremely difficult, if hat belief or set of beliefs each reference to reli#ions that are intermin#led and confused in such a

hich could a priori be considered the most im%ortant ith )r%hism and its doctrinal reformations made by

!eo%latonic %hiloso%hers mainly, but also ith other mysterical reli#ions namely Mytraic and Christian cults*, and ith numerous elements comin# from ma#ic and astrolo#y& In the %assa#e that )r%hism& +e e are #oin# to comment e e ill try to %oint out a series of e (no as elements that allude to certain ty%es of ritual that may remind us of the reli#ion ill not only mention them, but

ill also try to a%%roach the ,uestions

related to the te$t"s transmission and, if %ossible, the sense that such references could have for !onnus and his contem%oraries& -he %assa#e, in des%ite of its brevity .it has only t enty verses-, is very interestin# and relevant reli#ion, but ith re#ards to the old ar#ument about !onnus" ith an absolute certainty the ,uestion, nor e are not e$%ectin# to ans er

revisitin# all the mysterical references %resent in !onnus" or(& -he te$t is, mainly, more %rodi#al than any other in terms alludin# to conce%ts, ob/ects or actions associated to forms of mysterical reli#ions& -his abundance has dra n the attention of some scholars dealin# ith Dionysiaca, ho have mentioned this te$t as the nucleus or at least an im%ortant %art in their discussion about !onnus" reli#ious belief& In the so-called quaestio Nonniana, references to rituals %lay a very im%ortant role, since Bo#ner %ointed out that belief in mysterical reli#ions as one of the three %illars 0alon# ith ma#ic and astrolo#y* of the %oet"s %a#anism1& -hus, 2rancis Vian, %rofessors 3ierre Chuvin or 4n#el Rui5 36re5 7, in 8%ain, have mentioned Mystis" %resence to discuss, in one sense or another, !onnus"
-his %a%er has been ritten as a contribution to the follo in# research %ro/ects carried out in Universities Com%lutense and Carlos III de Madrid9 :UM1;;<-;=>;7?2I@) and :UM1;;A-<1AB;?2I@)& I ant to than( armly my friend Cnca 8oldubanu, hose hel% and su##estions have been of #reat si#nificance durin# the ritin# of this contribution& 1 Bo#ner 1=7>& 7 Vian 1;;B, B7Af, Chuvin 1==1, Rui5 36re5 1;;1&
1

reli#ious beliefs, and mysterical references&

e are allo ed to thin( that it must be due to the abundance of

-he %rinci%al %ur%ose of this intervention is to %rovide our o n classification and commentary of such accumulation of mysterical elements and references, in order to thro s%ecifically the 'ionysian and )r%hic ones& +e ill set our hole ar#umentation around three (ey elements9 1& -he introduction of Mystis as an innovation in !onnus" account of 'ionysus" mythical life 1& -he alle#orical use of the character to tal( about mysterical initiations 0and conse,uently, the %ersonification of an abstract conce%t* 7& )ur classification of the references, alludin# to the transmission of the ritual, the circumstances of celebration of the teleta, and the ones alludin# to the ritual a%%earance re,uired or rather fi#ured in 'ionysian rituals 2. Mystis, a Nonnus innovation -here"s more or less a #eneral a#reement on the fact that the Dionysiaca aims to be a com%ilation of all the myths re#ardin# 'ionysus& -he central e%isode in the %assa#e, =&111171, deals ith %art of the #od"s childhood& 'urin# it, several deities ta(e care of the youn# 'ionysus in order to avoid :era, ho /ealously and constantly attac(s the boy& 2irstly, the e%isode of Mystis serves us as an e$am%le of the %oet"s tendency to follo and res%ect the tradition, and to innovate on traditional accounts, the resource called imitatio cum variatione& @et"s see the traditional elements in 'ionysus" childhood9 his birth from Deus and 8emele ho deceived by :era, #ets struc( by thunder and dies hile %re#nant& Deus, as the tradition has it and !onnus carefully narrates, se s the boy to his thi#h so that the child may be brou#ht forth& )nce born, Deus hands the baby to other #ods, so that they may hide him from :era"s, ho (ee%s chasin# him ferociously& !evertheless, hile Ino 08emele"s sister* is in char#e of 'ionysus, !onnus" introduces a ne character9 Mystis, a nurse, hose name or similar actions are absent from the rest of the sources, ho also ta(es care of the #od& Cll the rest of the successive #od"s nurses a#rees ith tradition, only Mystis is an innovation& a little li#ht on the ty%e of (no led#e that the %oet could have had on mysterical rites,

In addition, she does not a%%ear in any other %lace of the or(, she is not necessary for the %lot of Dionysiaca& It is %ossible to find the reasons for her %resence, firstly, in her name, a situation name, Initiation itself& 8o, Mystis" %resence and name e$%lain and are e$%lained by the actions that the nurse brin#s about in the %assa#e from Dion& =&111-1719
111 EF GHI JKHLH M NHJ NFOI IPPQM RFKHSKPPTUPF VUFWX YF RXIUJ GHKRFXIF LHKIUNF ! "# $%&' !!% # ( $ 11B YF &'& $ RHIJITUPF VUFWX RKJQ PHXPHI, RHRZFJ[QPH S \Y]WX %)' SXIHTUPF RHKYKTJF SOU[X ]FZYX RKJQ $%"&$ IF^FNIQ LZ[F RHYQM & PNFK[QPHI % * ( * 11; RKJQ %' + IFSK^FPF % )* ' % &'& %# NXJKPFJT !&, FJ S" RZHYH + ,$ %, % * S !# RHPLYWPH % )* YHUGNHITI &' , RWM N \Y]TI N_QX, 11B YF -' [UNITPXI R PJKITXPX YFG^FX "'%& IQPH YF _X SKNFJF &), YF JHZHJM OFGQM [YNTIF ! %#, YTUKOTIJX !!% * `XTIPWX RKJQ "!& YFJ ]KTM ^HI 17; ' % , HZXYHXM S SKYWI RHK SRZFYF # NNFJF YUYZPFM LXSHa YNRJHJT SHPNX& Mystis also nursed the #od after her mistress"s breast, %re%ared the unslee%in# atchin# by the side of @yaios ith slee%less ith the eyes& -he clever handmaid tau#ht him the art that bears her name, the mystic rites of 'ionysus in the ni#ht& 8he orshi% for @yaios, she first too( the rattle, and clan#ed the s in#in# cymbals ith a resoundin# double bron5eb she first (indled the ni#htdancin# torch to a flame, and cried cuion to slee%less 'ionysosb she first %luc(ed the curvin# #ro th of ivy clusters, and tied her flo in# hair reath of vineb she alone ent ined the thyrsus ith %ur%le ivy, and ed#ed on the to% of the clusters an iron s%i(e, covered ith leaves that it mi#ht not scratch Bacchos& 8he thou#ht of fittin# %lates of bron5e over the na(ed breast, and fa ns(ins over the hi%s& 8he tau#ht 'ionysos to %lay orshi%, and to use them as childish toys &
>

hose meanin# %oints out to a %oetic %ersonification of the mysterical

ith the mystical cas(et teemin#

ith sacred thin#s of

>

-ranslation by +&:&'& Rouse&

-his is not the only te$t in Dionysiaca

hich reflects mysterical allusions. but it is the

accumulation of the different references that ma(es it s%ecial allo in# us to ta(e it as the %erfect e$cuse to tal( on !onnus" (no led#e on mysterical rites& -he most interestin# references to be commented a%%ear italici5ed in the #iven te$t& 3. Mystis, an allegorical way to re er to !ionysian ritual It seems not only %ossible but also necessary to tal( about Mystis as an alle#ory or %ersonification of the Initiation itself& :ere, !onnus must be follo in# a tradition of )r%hic echoes9 the closest reference seems to be the /rp0ic 1ymns, a hetero#eneus collection of %oems hich may be dated bet een the second and third centuries C'& 8%ecifically, it is the hymn number >= the one hich tal(s about a mystical nurse, called :i%ta 0to hom the :ymn is consecrated*& Vv& 1->
RJFI YXYZdPYW, \eY]TU JKTLfI, HeSF YTgKQI, NUPJXRfZTXM JHZHJFPXI [FZZTNhIQI iejTU [IT IUYJHKkTXM JH ]TKTPXI KXjKHNhJFT eY]TU& YZGk NTU H]TNhITU, ]GTIkF NdJQK, jFPkZHXFl I invo(e :i%ta, mother of Bacchus, maiden of the evo02, initiated ho is %leased ith the mysteries of the sacred 8abo and the ni#ht dances of the loud macchus& :ear my %rayer, mother earth, soverei#nl

-he fi#ure of Mystis is clearly connected to :i%ta"s, as nanine Balty has sho n in her article oMystisp in the 3e4icon 5con6rap0icum, the 3578& -here are some relevant icono#ra%hic sources that seem to be used by !onnus" in this %assa#e, as a marble relief %reserved in the @ouvre Museum hich sho s 8ilenus and Mystis?:i%ta as 'ionysus" mysta#o#ue and mystical nurse, res%ectively& Mystis" name is not an invention of !onnus, but its a%%lication to the nurse, called :i%ta in or%hic tradition, is ori#inal& -he %oet aims to %resent Mystis li(e the inventor or discoverer of the rites to honour 'ionysus& !onnu"s insistin# in the use of the noun NgPJXM, both as a common and a %ro%er name alon# the te$t, has very much to do intentio& 8uch ambivalence allo s the %seudoethymolo#ical #ame in verses 111 to 1179 here, the first occurrence of the name Mystis is a %art of the introductory distich !onnus mar(s the transition bet een the former scene 0in ne$t to Ino, Ml IPPQM*, and the one that > e are tal(in# about& In =&117 ith hich hich 'ionysus, still a child, is e find the ith such an

reci%rocity bet een the nurse"s name and the denomination omysteric artp 0NPJXSX J ]IQX* #iven to the ty%e of rites that she foundsb in order to ma(e it still clearer, !onnus insists and adds e$%licitly that the rites ta(e her name9 K[XFl LHKqIUNF& -he use of s%ecific terms to desi#nate celebrations associated ith the mysteries, such as K[XF in =&11> and JHZHJd in =&11B, is si#nificantly reduced to only t o verses in all the %assa#e& 8uch verses are, in addition, in immediate succession and their sense is %ractically identical, becomin# another e$am%le of the %oet"s redundancy& Given Mystis" alle#orical nature, it does not seem a %roblem inter%retin# the set of ritual actions carried out in the %assa#e that e are discussin# as an overvie of the constitutive elements of mysterical rites, at least as !onnus" ima#ines them& It is to be reminded, nevertheless, that there are many other %laces in Dionysiaca here actions related or(& to mysterical rituals are referred to& Cctually, it ould be erroneous to state that Mystis" scene is the clearest or most com%lete descri%tion of dionysian cultual %rocedure in !onnus" But it is also true that most of the references that references that e ill mention as an e$am%le& ". #lassi ication o t$e re erences )ur %ro%osal of classification ta(es into account the follo in# criteria9 the structure and ay of transmission of 'ionysian ritual, the ob/ects used in mystic celebrations and the %arallels in other sources and, finally, the characteristic clothes and instruments of the Maenads in literary and icono#ra%hic tradition& a& 8tructure and transmission in ritual -he e$tension of the cult throu#hout the Indians and to %unish all those characters orld serves as a %rete$t to 'ionysus, hy the references to considered as the un,uestionable main character of the %oem, to underta(e the ar a#ainst the ho try to %revent it& -hat"s rou#ht dionysiac ritual are the most interestin# to us in this %ointCccordin# to Rui5 36re5, !onnus" %oem is carried out by %eo%le ith myths that belon#ed to a HKM Zf[TM, containin# 6rosso mo9o a series of narrative elements %resent in all the stories ho re/ect 'ionysus and suffer very severe %unishments& -hese characters are called t0eom:c0oi in Dionysiaca& -he HKM Zf[TM can be considered the theoretical foundation of a 'ionysian ritual and this sacred story is e,uivalent to the os%o(enp e discuss here find su%%ort in other

%art 0ZH[fNHIF* of a series of cult acts in im%ortant role,

hich the re%resentation of the myths %lays an

hich constitutes the odramati5edp %art 0SKqNHIF*& -he devotee must e$tract hose e$treme cruelty is only com%arable to

from the HKM Zf[TM a moral that, in the case of 'ionysus, is com%osed of the elements of the most ambi#uous Greco-latin #od"s %ersonality, the liberation resultin# from the cult and to the com%assion that it e$erts on its follo ers& Cs for the structure of the 'ionysian ritual, e$tremely difficult to se%arate from )r%hism in !onnus" and former times, the te$t from Dionysiaca =,111-171 offers evidence of the ay the os%o(enp com%onent as transmitted and com%letes other te$ts that deal ith re%resentation of myths and the ob/ects used in the dramati5ation& +e are #oin# to tal( firstly about the im%ortant %resence of t o forms of the verb SXSePYW, hich %oint at the s%ecific ay of transmission of mysterical rites belon#in# to 'ionysism and )r%hism& -his verb, that means oto teachp in the active voice and oto learnp in the %assive, is the one used s%ecifically to refer to the %rocess of transmission of mysterical doctrines, namely )r%hic& C mysta#o#ue oteachesp the mystes the (no led#e re#ardin# the mysteries also in secret ceremonies& In the te$t e find t o %artici%les of this verb, one referred to Mystis and ay clear hether the other one to 'ionysus9 v& 11> and v& 11r, althou#h the %art of the te$t corres%ondin# to the second instance is corru%t& Both %artici%les are ambi#uousB, for it is not solution is %rovided by %rofessor Vian they are %artici%les in the medio-%assive voice 0oto teachp* or in the %assive 0oto learnp*b the hen %ointin# out that 'ionysus is not only initiated by Mystis, but also Mystis is initiated by the youn#, but %o erful, #od& -he %assa#e also contains references to SKqNHIF in 'ionysian ritual, not only to ZH[fNHIF& -hus e can consider the references to the dances, the earin# of odionysian clothesp or the handlin# of certain musical instruments or torches, that are distributed all alon# the %assa#e& 2irmly connected ith these allusions is the follo in# #rou% of references, that e are callin# othe ob/ects of the ritualp& b& -he ob/ects of the ritual +e have to tal( firstly about the bas(et in =&11Af<, translated ocas(etp by Rouse&
Cf& Chr6tien 1=rB, 1;rf& -here are only t o other references to a YkPJQ in the Dionysiaca, and none of them has to do ith mysterical conte$ts& )n the one hand, in <&rA it desi#nates a bo$ here Cstreus (ee%s a heavenly s%here, and, on the other, the reference of 1A,11< is inserted in a military s%eech by 'eriades, about the cinerary ballot-bo$ in hich the dead amon# the 'ionysian devotees ill have to return to their country&
< B

<

-he bas(et, or the cas(et, seems to have had a dee% symbolic value in )r%hismA9 2irmicus Maternus %rovides data on the mythical base of its meanin# name YeZFGTM, hich served to %rotect the symbols of the mysteries, hen assurin# that it hich ere to be contained the heart of 'ionysus saved by Cthena r& Besides YkPJQ, it is also attested by the revealed to the initiate durin# the ceremony& Clemens Cle$andrinus %rovides an interestin# evidence on its content=9
sFX S YF F YPJFX NUPJXYF t SH [K RT[UNIPFX J [XF FJI YF J KKQJF _HXRH I& s PQPFNF JFJF YF RUKFNSHM YF JTZRFX YF RRFIF RTZUNLFZF ]ISKTX JH ZI YF SK YWI, K[XTI `XTIPTU \FPPKTUb 8uch are too the mystical bas(ets for it is necessary to stri% them of all the sacred and to %roclaim the untold& Cre these sesame and %um%(in %ies many-lum%ed ca(es, #rains of salt and a sna(e, not 'ionysus Bassareus" symbolsup

In the li#ht of Clemens" evidence1;, it seems reasonable to thin( that some )r%hic rituals ould include a bas(et ith a sna(e inside, an obviously telluric animal, that ould serve therefore as a reminder of the initiate"s immortal ori#in and destiny 11& -he Gurob 3a%yrus also mentions a different (ind of content of the bas(et, named no
vwM JI YeZFGTI NjFZxHyI YwITM fNjTM PJKe[FZTX Qw PTRJKTM& 3ut into the bas(etl %ine, bull-roarer, (nuc(le-bonesl mirror&

YeZFGTM& -his

te$t is of an enormous im%ortance for the study of )r%hic ritual& In lines 1r-7; e read9

-he te$t mentions a set of ob/ects that in the )r%hic myth of 'ionysus" dismemberin# ould have served the -itans to deceive 'ionysus before (illin# him& -he 3a%yrus" te$t, combined ith the one by Clemens, allo s us to say that the bas(et as used to contain one hy they should all be or more sacred symbols of the cult9 the sacred sna(e, food-offerin#s and ob/ects that su##ested or evo(ed the #od"s toys& !evertheless, there is no reason inside at the same time11& )n the other hand, the bas(et itself
A

as a symbol of #reat reli#ious

Clso in the cleusinian mysteries, of hose ZH[qNHIF it too( %art, accordin# to Clemens9 Clem& ;rot& 1& 11&

1& Iul& 2irm& Mat& )f err& <&B 0r= -urcan*9 %raefertur cista in ,ua cor soror latenter absconderat, ota(es the bas(et in hich her sister had hidden secretly the heartp& = Clem& Cl& ;rot& 1&11&>& 1; Cnd of others that a#ree ith him9 a series of 3er#amus coins, dated around II C&'&, de%ict a sna(e leavin# a bas(et& Cf& Cumont 1=77, 1><fb Bur(ert 1==7, 1<B and n& 71& 11 Bur(ert 1=rA, 1;<, Bur(ert 1==7, 1<B and n& 7>& 11 8ometimes the te$ts use the colective %lural J K[XF to refer to the hole content of the bas(et9 -heoc& 1<& 17 0cf& Go a9 loc* and Catull& <>& 1<;9 pars <sc= >acc0antium? o>scura cavis cele>ra>ant or6ia cistis & o)thers 0sc& bacchants* honored the hidden sacred symbols in hollo bas(etsp&
r

value, as denoted by the fact there

as an officiant, the YXPJfLTKTM, receivin# its name from

bein# its carrier, li(e 'emosthenes certifies17& In a very interestin# %assa#e from his s%eech /n t0e 8ro@n, %ara#ra%hs 1B=-1<;, 'emosthenes asserts9
l IK S [HIfNHITM J NQJK JHZTgP! JM jkjZTUM IH[k[IWPYHM YF J ZZF PUIHPYHUWKT , JI NI IgYJF IHjKkOWI YF YKFJQKkOWI YF YFGFkKWI JT"M JHZTUNhITUM YF RTNeJJWI J # RQZ # YF JTM RXJgKTXM, YF IXPJM R JT YFGFKNT YHZHgWI Zh[HXI zLU[TI YFYfI, H $KTI NHXITI," R J # NQShIF RqRTJH JQZXYTJ{ ZTZg_FX PHNIUIfNHITM 0YF [W[H ITNkOWt N [ K T HPG{ F J I LGh[[HPGFX NI T%JW Nh[F, ZTZgOHXI S{ T] &RhKZFNRKTI*, I S JFM 'NhKFXM JT"M YFZT"M GXePTUM [WI SX J I (SI, JT"M PJHLFIWNhITUM J# NFKeG) YF J ZHgY!, JT"M LHXM JT"M RFKHkFM GZkjWI YF &R K J M YHLFZM FWKI, YF jTI zHT PFjT," YF RTK]TgNHITM z&M JJQM JJQM &M," _FK]TM YF RKTQ[HN*I YF YXJJTLfKTM YF ZXYITLfKTM YF JTXFG{ &R JI [K+SkWI RKTPF[TKHUfNHITM, NXPG I ZFNjeIWI JTgJWI IGKURJF YF PJKHRJT"M YF IHdZFJF, L{ TM JkM T Y ,I -M ZQG M F &J I HSFXNTIkPHXH YF JI F&JT Jg]QIb )n arrivin# at manhood you assisted your mother in her initiations,1 readin# the service-boo( hile she %erformed the ritual, and hel%in# #enerally loam and the bran, and, the hymn9 :ere I leave my sins behind, :ere the better ay I findb and it as your %ride that no one ever emitted that holy ululation so %o erfully as yourself& I can ell believe it| +hen you hear the stentorian tones of the orator, can you hen their lustration ith the %ara%hernalia& Ct ni#ht it as your duty to ith the mi$ the libations, to clothe the catechumens in fa n-s(ins, to ash their bodies, to scour them

as duly %erformed, to set them on their le#s, and #ive out

doubt that the e/aculations of the acolyte ere sim%ly ma#nificentu In day-time you marshalled your #allant thron# of bacchanals throu#h the %ublic streets, their heads #arlanded ith fennel and hite %o%larb and, as you omen ent, you s,uee5ed the fat-chee(ed sna(es, or footin# it to the measure of :yes brandished them above your head, no shoutin# your cuoi 8aboi| no

Cttes| Cttes :yes|}saluted by all the old and currant-buns& +ith such re ards fortuneu 1>& ho

ith such %roud titles as Master of the Ceremonies,

2u#leman, Ivy-bearer, 2an-carrierb and at last receivin# your recom%ense of ti%sy-ca(es, and crac(nels, ould not re/oice #reatly, and account himself the favorite of

'emosthenes ferociously %arodies some asiatic mysteris in

hich, accordin# to him,

Ceschines" mother ould have been a %riestess& -he te$t %resents an interestin# accumulation of elements of diverse %rovenances, such as 'ionysian mysteries, but also mytraism and the oriental .and
17

omanish, in #ree("s eyes- cult of Cttes 1B& -he orator ridicules subtly his

Cf& '& 1r&1<;& 'emosthenes describes Ceschines holdin# a similar bas(et and brandishin# sna(es in his hands& 1> -ranslation by M& C& Vince and n& :& Vince& 1B 2or a more com%lete commentary on this %assa#e, from the %ers%ective of 'yionisism, cf& GarcaGasco, Aort0comin6& -his curious mi$ of mysteric elements increases the %arodic sense of the te$t, hich has been com%ared to 8tre%siades initiatin# ceremony in 8lou9s 1BB-1<1 0Good in 1=;>*&

o%%onent by usin# his mother as an e$cuse& :o ever, of #reater im%ortance is the fact that 'emosthenes accuses Ceschines of bein# %ro-macedonian& -he allusion to the bas(et a%%ears in the te$t in a t ofold ay9 'emosthenes underlines the main role %layed by Ceschines in the ceremonies, first as his mother"s assistant, and then, surrounded by rich #rannies, as YXJJTLfKTM YF ZXYITLfKTM YF JTXF G{ &R JI [K+SkWI RKTPF[TKHUfNHITM& Clthou#h the inter%retation of YXJJTLfKTM as osacred bas(et carrierp is not sure, and in fact our translation reflects the other %ossibility . understandin# the -his ord as oivy carrierp, as a si#n of the hi#hest sacerdotal status of hich as used in a#riculture Ceschines-, e have the second com%osed of LhKW9 ZXYITLfKTM, hich ta(es us to the ord ta(es us to a different ob/ect, called ZkYITI, to se%arate the #rain from the chaff& In )r%hic celebrations, nevertheless, it had a symbolic value, mainly in the ceremonies desi#nated YFGFKNTk, 'ionysus himself has a cultual relationshi% hose aim as to %urify the devotees& ith the ZkYITI, #iven the fact that he is called

3iBnites in some testimonies& Cccordin# to them, the God ould have been #ro n u% in a fan, used as a cradle& 2or all these reasons, the ZkYITI is considered a sacred ob/ect in the realm of 'ionysus in carrierp hose rites it could be used in the same ay as the bas(et, YeZFGTM or JeZFKTM, the +ord %resent in !onnus" te$t 1<& :ar%ocratio adds a little information on the sacred o2anhen commentin# that it has to be %resent in every initiatin# ceremony 0JHZHJd* and sacrificial offerin#1A& -he bas(et and the fan as ell ere used to contain symbolic ob/ects for the ritual& But it is difficult to (no the p0allus1r, a thesis certainly hat that content as& 8cholars have throu#h many %ro%osals, attem%t from offerin#s as fruit, ine or ca(es .li(e the ones mentioned by 'emosthenes-, or

hich could be based on Clemens" testimony about the ritual bas(et of

the Cabiri in 8amothrace, containin# 'ionysus" se$ual or#ans1=& C little after this mention, in 1&11&>, Clemens alludes to the mystical bas(et, in a te$t ,uoted above and already commented, in relation ith the reference #iven by the Curo> ;apyrus on the same issue& -he reli#ious relevance of the bas(et is also demonstrated by later testimonies hich tal( about an officiant, the YXPJfLTKTM, receivin# its name from bein# its carrier9 in the second and third centuries C&'&, several inscri%tions testify the e$istence of %riests,
Cnd also in the cleusinian Mysteries& More about the ZkYITI and its functions in :arrison 1=;7, 1=1ff and 1=;>, 1>1ssb ~roll, Rc s& v& @i(non, col& B7r-B>1b !ilsson 01=BA* 11-7Ab :orn 1=A1, B<-<1& 1A :ar%& 3e4= s=v= ZXYITLfKTM 1r cf& 2oucart 1=1>, 7Arff, 'es 3laces 1=<=, 111b Bur(ert 1=r7, 1<=ff& 1= Clem& Cl& ;rot& 1& 1=& >&
1<

YXPJFLfKTX, and %riestesses, YXPJFLTKdPFPFX, e$clusively in char#e of the bas(et care 1;& In the Dionysiaca, YeZFGTM is re%laced by a term JeZFKTM used by !onnus to evo(e the cleusinian mysteries, in three %assa#es in hich it a%%ears closely related to a#riculture 11& -he bas(et and the sna(e ould not allo by themselves to tal( e$clusively about 'ionysian rites, because both symbols are attested also in 'emeter and 3erse%hone"s mysteries& )n the other hand, the evidence from Clemens and the forementioned Gurob 3a%yrus allo us to brin# t o elements to#ether that in the %assa#e referred to Mystis are not related one to the other9 the sna(e and the bas(et& !onnus" confusion is due to his lac( of direct (no led#e of the content and uses of a mystical bas(et, but it seems clear that both symbols belon# to the same conte$t& )n the other hand, as e have seen, the Gurob 3a%yrus mentions toys, even ithout classifyin# them very clearly9 %ine, the bull-roarer and (nuc(le-bones& 2or !onnus, the omystical bas(etp is 'ionysus" toy itself9 such is the lesson that Mystis, his nurse, teaches him accordin# to verses 11Af& -his allusion serves us to connect the im%ortance of teachin# but in the bas(et itself, for source in icono#ra%hy& c& -he circumstances of the teletai9 the ni#ht In re#ard to the achievement of SKqNHIF of the mysterical rites, e have to em%hasi5e the ords related ith the ni#ht, indeed very numerous throu#hout all the %assa#e& -hey su##est that a #reat %art of the mysteries in !onnus" time could usually ta(e %lace at ni#ht9 in =&111, !onnus tal(s about unslee%less Mystis" eyes 0NNFPXI [KRITXPX*, in 11> the same idea is reflected by a ell-(no n ad/ective of 'ionysus 0IUYJHZTXTl `XTIPTU* and in 11B hereas the conce%t that receives the ,ualification of [KURITM is JHZHJd& C#ain, in 11r there is a reference to the ritual ni#ht dance 0IUYJX]KHUJTI*, for torches are needed 0LZ[F*, 11= contains a ne reference to the oslee%lessp condition of the #od 0YTXNJWX `XTIPWX*& 'emosthenes" te$t from /n t0e 8ro@n ,uoted and commented above contains an im%ortant reference to the ni#ht, durin# or%hism ta(e %lace9 oCt ni#ht it lustration
1; 11

ith

the dramati5ed %ractice of rituals& !onnus is not interested at all in the content of the bas(et, hose %resence in 'ionysian he could have found the most useful

hich a series of rituals related to dionysism and

as your duty to mi$ the libations, to clothe the catechumens

in fa n-s(ins, to ash their bodies, to scour them ith the loam and the bran, and, hen their as duly %erformed, to set them on their le#s, and #ive out the hymn9 :ere I leave

nahn 1r<=, 717fb :enrichs 1=<=, 17; and n& 17& Cf& also nim6ne5 1;;1, 9iss& 1& 1& 7& >& Cf& 17&1r=, 1A&1r< and 71&<=&

1;

my sins behindlp& -hen, the author tal(s about the other (ind of celebrations, those

hich

ta(e %lace durin# the day& -he later consisted, as it seems, on #uidin# the GkFPTX, the name #iven in the sources to the #rou%s of 'ionysian devotees& -he former allusion, indeed, seems to be closer to or%hic celebrations& It is very im%ortant in !onnus" te$t the ad/ective IUYJhZXTM, or nocturnal, is similar to another one, very hose meanin# is ni#htly ell attested in te$ts referrin# to 'ionysian cults9

IUYJkRTZTM, closely related to the other one used by !onnus9 IUYJX]fKHUJTM& In my o%inion, IUYJhZXTM #uides us to IUYJgRTZTM and simultaneously to IUYJX]fKHUJTM& -he earliest a%%earances of the term IUYJgRTZTM in Gree( literature have to do 'ionysus" follo ers, human or mythical, and not %artici%ants in 'ionysus cults9
kPX S NFIJHgHJFX .KeYZHXJTM ( /LhPXTMb UYJXRfZTXM, Ne[TXM, jeY]TXM, ZdIFXM, NgPJFXM, JTgJTXM RHXZH J NHJ GeIFJTI, JTgJTXM NFIJHgHJFX J RKt J [ K ITNXOfNHIF YFJ IGK RTUM NUPJdKXF IXHKWPJ NUTIJFXp& 2or hom does :eraclitus of c%ehsus %ro%hesyu 2or ni#ht- anderin# i5ards, Bacchants, @enaeans, initiates& -hese are the ones he threatens im%ious manner11& ith the thin#s that come after deathb for these he

ith

ith the God himself& -hus in a fra#ment

from :eraclitus of c%hesus 0:eraclit& 2r& rA Marc& B 1> '& .~&* it is used to criticise all the

%ro%hesies fire& 2or the initiation-rites acce%ted amon# man(ind they %erform 0are initiated intou* in an

-he bacchants are as ell called IUYJkRTZFX in curi%ides" 5on 0c& 5on A1<-A1A*9
0IF \eY]XTM NLXRgKTUM Ih]WI RHgYFM ZFX^QK RQS1 IUYJXRfZTXM NF P"I \eY]FXM, l here Bacchus ith flamin# torches lea%s li#htly ith the bacchantes that roam by ni#ht 17&

-he ad/ective IUYJkRTZTM is a%%lied to 'ionysus for the first time in the euri%idean %lay 8retans, in the follo in# fra#ment 0c& 8ret& Dr& >A1 ~annicht /D B<A*9
TXIXYT[HITM RF JM UKFM JYITI vKRQM YF JT NH[ZTU QIM, IPPWI EKJQM YFJTNRJTZXGKTUt 2YW OFGTUM IFT"M RKTZXRI, T3M FGX[HIM JNQGHPF STYM PJH[FIT"M RFK]HX FZjWX RHZYHX YF JFUKTSJWX YZZQX YKFGHP" JKHYHM KNT"M YURFKPPTU& [II S jTI JHITNHI _ T$
11 17

-ranslation by -&M& Robinson& -ranslation by G& Murray&

11

`XM SFTU NPJQM [HINQI, YF IUYJXRZTU F[KWM jKTIJM JT"M 4NTL[TUM SFJFM JHZPFM NQJK J" KHWX S5XSFM IFP]*I YF YTUKJWI jY]TM YZGQI (PXWGHM& RZZHUYF S" ]WI H0NFJF LH[W [IHPI JH jKTJI YF IHYKTGYQM T ]KXNRJNHITM JI J" N^]WI jKPXI SHPJI RHLZF[NFX1>& 8on of 3hoenician-born curo%a and of #reat Deus .you ho rule Crete and its hundred cities| I have come here from the most holy tem%le hose roo fis %rovided from native cy%ress- ood cut into beams ith o$-#lue& 3ure is the life I have led since I became fleshb as consecrated and named a ith Chalybean a$e and bonded in e$act %oints

an initiate of Idaean Deus and a servitor of ni#ht-ran#in# Da#reus, %erformin# his feasts of ra and raisin# torches hi#h to the mountain Mother amon# the Curetes, I celebrant& In clothin# all of nearb a#ainst the eatin# of animal foods I have #uarded myself 1B&

hite I shun the birthin# of men and the %laces of their dead I do not #o

-his te$t is a very interestin# com%endium of information about the earliest form of or%hism, as %rofessor Bernab6 has recently demonstrated 1<& 3lutarch mentions the ad/ective IUYJhZXTM in a close relation ith or%hism 03lu& De E Delp0& 7r=a*9
J NI ReGQNF YF JI NHJFjTZI SXFPRFPNfI JXIF YF SXFNHZXPN I FIkJJTIJFX9 `XfIUPTI S YF F[KhF YF UYJhZXTI YF PTSFkJQI FJI ITNeOTUPX, YF LGTKeM JXIFM YF LFIXPNT "M 1 T JM 7 RTjXqPHXM > YF RFZX[[HIHPkFM, TYHF JFM HKQNhIFXM NHJFjTZF M F Ik[NFJF YF NUGHgNFJF RHKFkITUPXl lthey s%ea( in a dece%tive as it ay of hat he under#oes in his transformation as a tearin# a%art, ere, and a dismemberment& -hey #ive him the names of 'ionysus, Da#reus, !yctelius, and

Isodaetes b they construct destructions and disa%%earances, follo ed by returns to life and re#enerations } riddles and fabulous tales ,uite in (ee%in# ith the aforesaid transformations1A&

Da#reus is the name commonly #iven in later sources to the #od ho %rota#oni5es the fundational or%hic myth& Cccordin# to it, Deus ould have desi#nated a youn# son of his as ords his successor& -he -itans, insti#ated by :era, tric(, murder and dismember him, and finally eat his flesh, accordin# to some versions 1r& Cs Graf 1==>, 71f has sho n, the reli#ious related to the ni#ht have much to do
1> 1B

ith the secret and mysterical condition of some

I am usin# the te$t as fi$ed by Bernab6 1;;>& -ranslation by Ch& Collard . M& Cro%%& 1< Bernab6 1;;>& 1A -ranslation by 2& Babbitt& 1r Bernab6 1;;r, ith biblio#ra%hy&

11

dionysian and or%hic rites& 8o, it seems reasonable to ta(e in consideration !onnus" (no led#e of the connection bet een this ad/ective and the or%hic 'ionysus1=& d& -he ritual a%%eareance9 'ionysian clothes, ornaments and instruments 2inally, e ill discuss the te$tual references to elements referrin# to the community e find hich member"s %hysical a%%earance in the 'ionysian ritual, namely to their clothes and ornaments, hich, in fact, seem %ertainin# to mythical territory, rather than ritual& In =&11;-11> the consecration by Mystis of the cultual ve#etal ob/ects, the #ra%evine and the ivy, Ne>rys 0fa n-s(in*, mentioned in verse 11<, is also an element of

intert ine around the thyrsus, the essential com%lement of the bacchants traditional ima#e& ell-(no n fre,uency in the bacchic ima#ery, contrarily to the bron5e rece%tacles that Mystis uses as a stri(in# #arment %laced on her chest 0=&11Bf*& +ilsons" %ro%osal has to do ith a sim%le le$ical error, a deficient readin# on !onnus" %art or an insufficient understandin# of cu%horion"s fra#ment hich seems to be his ins%iration source 0fra#ment 17 3o ell*, hich #oes as follo s9
/I RUK \Y]TI STI &RK LXZQM jZTIJT& )n the fire they %laced the divine Bacchus, in a p0iale&

+ilson"s ar#uments ran#e from a%olo#etic Christians, li(e 3seudo-Ci%rianus or -ertulian, to Dosimus the alchemist, hich ho lived bet een centuries III and IV C&'& -he first hen s%ea(in# of certain rites of %a#an ba%tism in as called LXeZQ& It seems that this as the term as evidence is %rovided by Christian authors series of distillin# a%%aratus, one of hich, alon# ith ]FZYHTI, hich

ine and fire %lay a very si#nificant role& )n the other hand, Dosimus tal(s about a as used as a #eneral desi#nation for the still, before the e consider that, if a tradition of ine ere used, it ould have most

a%%earance of the JKkjXYTM, also mentioned by Dosimus& -he hellenistic still, ho ever, (no n as NFPJeKXTI& :ence the conclusion is sim%le, if initiatory ritual had e$isted, in hich fire and distilled

%robably belon#ed to a 'ionysian ritual& +ilson concludes that !onnus ould have ta(en this tale about Mystis and the sacred ob/ects from an older source and that he ould have ron#ly understood a sentence in %a#an cults hich aLXeZQ and a NFPJeKXTI ere com%ared& -he confusion is ine facilitated by the fact than in !onnus" time the Gnostic had already been e$%elled and the ere in a terminal state, so that !onnus" factual (no led#e of ritual distillations as %robably null& -hus, he %robably inter%rets NFPJeKXTI, inserted by his source
!evertheless, IUYJkRTZTM is also an e%ithet for other divinities as -hemis 0): A=&A*, cnodia 0c& 5on 1;>r*, or :ecate 0C& R& 7& r<1b >&1>r, r1=, 1;1;*& all of them related ith the under orld&
1=

17

in a sentence dealin# desi#nates the

ith a LXeZQ

ith the sha%e of a breast, related to the root that in Gree( ere a

oman"s breast 0NFPJ-*, and he conse,uently ima#ines it as if it

metallic article to cover the breast& )nce /ustified the %resence of LXeZFX in the %assa#e, the %ossibility of !onnus directly (no in# 'ionysian ritual, and mysterical ritual in #eneral, becomes still fainter and less %robable& Contrarily to +ilson, citrem tries to defend the received te$t by seein# in LXeZFX chimes or bells, or bron5e vessels from they hich the Maenads used to drin( mil(b Coo(, thin(s hose %resence in the ould be vessels used in libationsb Chr6tien tal(s about han#in# ornaments, and -urcan

thin(s of bells7;& Cll of them have in common the reference to ob/ects

ritual, the icono#ra%hy or literature related to 'ionysus is confirmed by evidence %revious to !onnus& -hey e$%lain the ob/ect from an archety%ical conce%tion of Maenad that corres%onds to the one from the 'ionysian ima#ery& Mystis" actions in !onnus" 8uch a %oint of vie %resence of the LXeZFX, ould allo or( do not have to be ta(en literally, li(e a document of to unite +ilson"s vision, ho even sees no sense in the ritual actions, but /ust li(e a sim%le accumulation of literary and icono#ra%hical elements& ith the one of those ho see in them com%lements of the bacchant

ima#e that the sources have created& -he same e$%lanation is valid for the use of sna(es as belts, althou#h in this case the %arallels are evident and more numerous& Indeed, the inclusion of the re%tile in the ritual clothin# is only a variant of the handlin# of these animals that the tradition considers characteristic of the Mainads in their state of divine %ossession& -he sna(e is an animal stron#ly lin(ed to 'ionysus and his follo ers in a #reat number of testimonies& -hus, 3lutarch tal(s about Cle$ander the Great"s mother, )lym%ias, ho a%%arently used to ta(e %art in bacchic celebrations, here she ould have ta(en these animals in her hands 03lu& Fle4& 1&<*9
' S 6ZUNRXM N5ZZTI JhKWI OQZqPFPF JM YFJT]eM YF JT"M IGTUPXFPNT"M _e[TUPF jFKjFKXYqJHKTI LHXM NH[eZTUM ]HXKTdGHXM LHkZYHJT JTM GXePTXM, T7 RTZZeYXM Y JT YXJJT YF JI NUPJXYI ZkYIWI RFKFIFSUfNHITX YF RHKXHZXJJfNHITX JTM GgKPTXM JI [UIFXYI YF JTM PJHLeITXM _hRZQJJTI JT"M ISKFM& !o )lym%ias, ho affected these divine %ossessions more 5ealously than other ould often lift their heads from out the ivy and the mystic omen, and ith inno in#carried out these divine ins%irations in #reat tame ser%ents, hich ilder fashion, used to %rovide the revellin# com%anies

bas(ets, or coil themselves about the ands and #arlands of the omen, thus terrifyin# the men71&
7; 71

citrem 1=7B s=v= Mystis, Coo( 1=1B, 7><ff, Chr6tien 1=rB, 11;, -urcan 1=<<, B>r-BB1& -ranslation by B& 3errin&

1>

+e can also find sna(es in the te$t from 'emosthenes" /n t0e 8ro@n ,uoted before& -he orator accuses Ceschines" mother to have been a %riestess in some (ind of mysterical rites, but she is not the one to handle the sna(es, but Ceschines himself& @et us remind e$actly the ords9 oyou s,uee5ed 0GZkjWI* the fat-chee(ed sna(es, or brandished them above your shoutin# your Euoi Ga>oi| !o footin# it to the measure of 1yes FttesH Fttes ith an head, no

1yesp& -he reference is made clear to a celebration in honor of Bacchus, identified first %art of the cry is traditional hen celebratin# 'ionysus&

oriental #od called 8aba5ios honored by means of the ritual cry Ga>oi& )n the other hand, the Cs for 'emosthenes" allusion to the sna(es brandished by the devotees, it is a very ell attested %ractice& In !onnus", actually, e can find sna(es ho act friendly ith the Maenads, as for e$am%le in Dionysiaca 7B&1;>-119 here, terrifies the hen the bacchant Calchomede is

about to be ra%ed by the Indian Morreus, a sna(e suddenly comes out of her clothes and arrior& But the etiolo#ical e$%lanation of the relationshi% bet een the sna(e and 'ionysius" realm, as many other traditionally 'ionysian elements, in curi%ides" Iacc0ants, ==-1;>, here e can read9
JHYHI S", IYF TKFX JZHPFI, JFUKYHKWI GHI PJHLIWPI JH SKFYIJWI PJHLITXM, IGHI [KFI GQKTJKLTI NFXISHM NLXjZZTIJFX RZTYNTXM& +hom once, in the com%ulsion of birth %ains, the thunder of Deus flyin# u%on her, his mother cast from her omb, leavin# life by the stro(e of a thunderbolt& Immediately Deus, ~ronos{ son, received him in a chamber fit for birth, and havin# covered him in his thi#h shut him u% ith #olden clas%s, hidden from :era& Cnd he brou#ht forth, hen the 2ates had %erfected him, the bull-horned #od, and he cro ned him
71

ith

cro ns of sna(es, for hich reason Maenads cloa( their ild %rey over their loc(s &

+e should also mention the %arallels for Mystis" 'ionysian clothes and the earlier sources& Besides the sna(es and the p0ialai, !onnus tal(s about other ob/ects used by the oman in ith this first mysterical initiation9 fa n-s(ins, SKNFJF IHjKI, and the thyrsus, coronated Iacc0ants, hich e can consider

ivy, GKPTI (NOU[TI TITRX YXPPX& C#ain, the main source is to be found in the ithout hesitation the archety%e for all the literary and ould come later& Cs for the ear, is also %resent in icono#ra%hic ima#ery that e$isted in curi%ides" time and that

ne>rys, the ritual animal s(in that 'ionysus and bacchants used to
71

-ranslation by -&C& Buc(ley&

1B

'emosthenes" te$t insistently commented under the form of the %artici%le IHjKkOWI, referred to the act of Ceschines %uttin# this clothe on the initiates& 2inally, !onnus" mention of musical instruments li(e the rattle and the cymbals, in =&11<f, com%letes this brief, thou#h detailed %icture of the bacchant archety%e& %. #onclusion In my o%inion, the commented %assa#e does not serve to thro li#ht on the old ,uestion of the reli#ious belief of !onnus& But it is useful to sho the o%eratin# ay of one of the #overnin# %rinci%les in the %oem 0 imitatio cum variatione*9 on a traditional basis, the %oet uses a character from a minoritary tradition& -he use of the name Mystis instead of :i%ta aims to reinforce the alle#orical condition of the fi#ure, but also to facilitate the ethymolo#ical #ames in %hrases here mystis is used as a common name& -he accumulation of elements of various mystery rites, as ell as the #eneral confusion bet een diverse cults, allo s us to tal( about !onnus" erudition& :o ever, it does not %rove a direct (no led#e of the ritual, but a dee% and com%lete erudition that is su%%orted by the study of the late anti,ue icono#ra%hy& -he te$t ,uoted and commented as ell as all its references are very near to the ell-(no n ima#es containin# 'ionysian themes& Clso the influence of the relevant, as e attem%ted to underline& &. 'ibliogra($y Babbitt, 2&C& 01=7<*, ;lutarc0J 7oralia. Kolume K. 5sis an9 /siris= L0e E at Delp0i= L0e /racles at Delp0i No 3on6er Civen in Kerse= L0e />solescence oA /racles, :arvard& Bernab6, C& 01;;>*, Un fra#mento de los Cretenses de curi%ideso, in9 @o%e5 2ere5, n& C& 0ed=*, 3a tra6e9ia 6rie6a en sus te4tos, Madrid, 1BA-1r<& Bernab6, C& 01;;r*, cl mito rfico de 'ioniso y los -itaneso, in Bernab6, C& ? Casadess, 2& 0eds&*, /rAeo y la tra9iciMn MrAicaJ un reencuentro, Madrid, B=1-<;A& Bo#ner, :& 01=7>*, 'ie Reli#ion des !onnos von 3ano%oliso, in9 ;0ilolo6us r=, 71;-777& Buc(ley, -&C& 01rB;*, Euripi9es= L0e Lra6e9ies oA Euripi9es, @ondon& Bur(ert, +& 01=r7*, 1omo Necans= L0e Fnt0ropolo6y oA Fncient CreeB GacriAicial Nitual an9 7yt0, Ber(eley? @os Cn#eles ? @ondon& Bur(ert, +& 01=rA*, Fncient 7ystery 8ults, Cambrid#e Mass& . @ondon& ritten sources is also

1<

Bur(ert, +& 01==7*, Bacchic -eletai in -he :ellenistic C#eo, in9 Car%enter, n& ? 2araone, C& 0eds&*, 7asBs oA Dionysus, Ithaca-@ondon, 1B=-1AB& Chrtien, G& 01=rB*, Nonnos 9e ;anopolis= 3es Dionysiaques= Lome 5K= 80ants 5OPO, 3aris& Chuvin, 3& 01==1*, 7yt0olo6ie et 62o6rap0ie 9ionysiaques= Nec0erc0es sur lQoeuvre 9e Nonnos 9e ;anopolis, Clermont-2errand& Collard, C& ? Cro%%, M&n& ? Gilbert, n& 0tr&* 01;;>*, Euripi9es Gelecte9 Dra6mentary ;lays Kol= 55, )$ford& Coo(, C&B& 01=1B*, Reus, Cambrid#e& Cumont, 2& 01=77*, @a #rande inscri%tion bachi,ue du Metro%olitan Museum, II& Commentaire reli#ieu$ de l"inscri%tion& 3lanches -IIIo, in9 FSF 7A, 171-1<7& 'es 3laces, c& 01=<=*, 3a reli6ion 6recque, 3aris& citrem, 8& 01=7B*, Mystiso, in9 NE 1<&1& 2oucart, 3& 01=1>*, 3es mystTres 9UVleusis, 3aris& Garca-Gasco, R& 0forthcomin#*9 'ioniso en los oradores ticoso, in9 Bernab6, C& ? nim6ne5, C&I& ? 8antamara, M&C&, Dionysiaca= 7ateriales para el estu9io 9e Dioniso. volumen W. Vpoca cl:sica, Madrid& Good in, +&+& 01=;>*, Demost0enes 9e 8orona, Cambrid#e, :arrison, n& 01=;7*, Mystica vannus Iacchio, in9 S1G 17, 1=;7, 1=1-71>& :arrison, n& 01=;>*, Mystica vannus Iacchio, in9 S1G 1>, 1=;>, 1>1-1B>& :enrichs, C& 01=<=*, 'ie Maenaden von Mileto, in9 R;E >, 117-1>1& :orn, :&G& 01=A1*, 7ysteriensym>oliB auA 9em XYlner DionysosmosaiB, Bonn& nahn, )& 01r<=*, 'ie Cista mysticao, in9 1ermes 7, 71A-77>& nim6ne5 8an Cristbal, C&I& 01;;1*, Nituales MrAicos. 9iss=, Madrid& Murray, G& 01=17*, Euripi9es= Euripi9is Da>ulae, )$ford& !ilsson, M&3& 01=BA*, L0e Dionisiac mysteries oA t0e 1ellenistic an9 Noman a6e, @und 0re& !e mor( 1=AB*& 3errin, B& 01=1=*, ;lutarc0= ;lutarc0Us 3ives= @it0 an En6lis0 Lranslation, Cambrid#e MC& Robinson, -&M& 01=rA*, Dra6ments Z 1eraclitus[ a te4t an9 translation @it0 a commentary, -oronto& Ricciardelli, G& 01;;r*, :imnos rficoso, in9 Bernab6, C& ? Casadess, 2& 0eds&*, /rAeo y la tra9iciMn MrAicaJ un reencuentro, volume 1, Madrid, 71B-7>r& 1A

Rouse, +&:&'& 01=>;*, Nonnos= Dionysiaca, :arvard& Rui5 36re5, C& 01;;1*, @a mntica como factor de cohesin en las 'ionisacas de !ono de 3an%olis& @os mitos tebanoso, in9 1a>is 77, B11-B1& -urcan, R& 01=<<*, Garcop0a6es, 3aris& Vian, 2& 01=rr*, @es cultes %aens dans les 'ionysia,ues de !onnos9 6tude de vocabulaireo, in9 NEF 1B, 7==->1;& .. 01;;B*, 3Qepop2e post0omerique= Necueil 9Q2tu9es, Clessandria& Vince, C&C& ? Vince, n&:& 01=1<*, Demost0enes= Demost0enes @it0 an En6lis0 translation, @ondon&

1r