The gift of choice

Back on the 10th of December I posted about the many gifts Dionysos has bestowed upon mankind, but I left out one of his most important. And so to remedy that I would like to share these ruminations.

We often talk about Dionysos as the God of freedom, the one who comes to liberate us from our chains whether they are personal inhibitions, psychological addictions, societal convention or even physical bondage.

There are many ways that he works his wonders in our lives, but one of the most important is also, in some respects, the simplest: he reminds us that we’ve got a choice. Think back on the bulk of his myths: what’s he usually doing? Trying to get people to seriously think about their lives and what they want out of them, to show them that they don’t have to settle for what’s been given to them or follow certain predetermined roles because that’s what everyone expects them to do. He urges people to take responsibility for their actions, to realize that they’ve got the power to change things, to look at things in a different light.

King Midas couldn’t conceive of anything more valuable than gold until Dionysos showed him otherwise. Akoites couldn’t imagine any way out of violence and thievery until Dionysos revealed to him the power of dreams. Hephaistos and Hera were trapped in a cycle of violence and recrimination until Dionysos intervened. Ariadne thought herself worthy of death for the crimes of her past until Dionysos woke her up on Naxos. Countless women believed that they could be nothing more than wives and mothers until Dionysos got ahold of them. And he even tried to reason with his bitterest enemies. How many times does Dionysos come before Pentheus, humbling himself and pleading with him to turn aside, to let go of his wrath and delusions and choose the path of peace instead? The same course of action was taken with Lykourgos and the daughters of Minyas, though it didn’t do them any more good than it did Pentheus.

That’s because we humans are stubborn and stupid and blind and cling to our misery even as it destroys us. We do this because although misery isn’t exactly comfortable, it is familiar and unchallenging. Freedom is scary because it opens the doors of possibility into realms full of strangeness and uncertainty. Maybe something worse lies in store for us if we walk through those doors. Maybe we’ll be confronted with trials greater than we can handle. Maybe it’ll take us far from home and everything we’ve ever known. Maybe it’ll end up transforming us into people we’d hardly recognize any more – or like. Maybe we’ll see that there’s nothing to all the excuses and empty stories we’ve told ourselves to justify our stagnation and unhappiness and then we’ll actually have to start taking responsibility for our actions and the contents of our lives. Maybe … but is all of that necessarily such a bad thing? Don’t you want to be in charge of your life? Don’t you want to know that if you fail or succeed it’s because of what’s in you and not a result of what others have done to you in the past or because of all those nebulous, intangible forces stacked against you?

When it comes down to it most people don’t have any idea how truly free they are. Unless someone’s keeping you locked away in a basement somewhere there’s not a damned thing stopping you from picking up and starting your life over from scratch somewhere else. Seriously. Tomorrow you could decide to move all the way across the country to California, change your name, change your hair, get a bunch of tattoos and become an exotic dancer, leaving your job, your life up to this point, your family and everyone who’s ever known you behind for good. There’s nothing stopping you from doing that or anything else you could dream of – except yourself. I know because I’ve already done it several times in my life and for all I know I may end up doing it again.

Granted, that sort of radical transformation may not be for everyone and even my own recreations weren’t quite on that level. And I’m not saying it’d be easy, by any means. In fact, for most of us it’d be damn hard, full of unimaginable sacrifices and pain, with only a slim chance of actually succeeding. (Besides, no sensible person actually wants to live in California.) But the fact remains, it can be done. And if there’s nothing stopping a person from making a change of that magnitude then there’s nothing stopping you from making the changes in your own life that you feel are necessary. You don’t like the career you’ve got? Start over. So what if you’re fifty? Aischylos wrote his best plays when he was eighty. Sure, the economy’s tough and there may not be a whole lot of money or security in making artisan furniture or illustrating children’s books or whatever your calling happens to be, but do you really want to spend the rest of your life chained to a desk performing tedious, mind-numbing work that eats away at your soul? The sooner you get started the more time you’ll have to grow yourself a new career and even if it’s not exactly what you dreamed of certainly you can find something more in keeping with your goals and personal values. In the end, it’s your life – what are you going to do with it?

Or take another situation. There are a lot of folks who feel bound to the people in their past, even though those people are cruel, indifferent or toxic to them. There’s nothing in the world that forces you to keep talking with them if you don’t really want to. But they’re co-workers! Then talk to them as much as the conditions of your employment require and ignore and avoid them the rest of the time. But they’re friends of friends! A true friend will understand and not force you to socialize with someone whom you don’t get along with. If it’s unavoidable, then find new friends and social environments to hang out in. But they’re the only friends I’ve got and I don’t want to be alone! What’s so scary about being alone? We’re born that way, we leave the world that way, each night when we sleep we enter the world of dreams alone. If you aren’t comfortable with your own company, can’t find ways to entertain yourself and meaningfully fill your time on your own, then you aren’t going to be happy anyway, even if you’re constantly surrounded by a crowd. But they’re family! So what? We all share blood if you go far enough back, and otherwise “family” is just a concept. It’s an important one, to be sure, but if they’re actively harming you in some way you’re not obligated to remain in touch with them. Your own health and happiness have to come first. And you can always create a new family of people you like, people who nourish you, support your interests, and enrich your life. They may not have your DNA but they’re family in every way that matters.

And even more importantly we must take full responsibility for our actions. How often have you seen a person caught in a vicious cycle of escalating violence and blame? Person A did something shitty to Person B so B retaliates by doing something even worse and so on and so forth until they’ve dragged everyone else into it and no one is entirely sure why they’re fighting any longer, just that their side is in the right and it won’t be stopping any time soon. It’s easy to laugh at this sort of madness – and weep when we see it played out on the geopolitical stage every night on the news – but the truth is many of us are ensnared in this sort of thing without even realizing it. It’s imperative that we do, however, and that we take personal responsibility in this and all such situations. Hate and violence are choices. So are love and peace. You choose to keep the old wounds fresh and create new ones – or you choose not to. Any time you find yourself thinking “I have to feel or act this way,” or “this is what I was taught, it’s all I’ve ever known” or “if I don’t do ___, someone else will do ___ to me” it should give you a profound pause. You’re not thinking at that point, you’re just following the programming in your brain, reacting instead of acting. And if you’re okay with being a robot, that’s fine. But Dionysos expects something bigger and better of us. Maybe you can’t stop the cycle. You definitely can’t control how another thinks or acts. But you do have control over yourself and the choices you make and that’s all that you’ll be held accountable for in the end. You have the choice to end your part of it here and now – or to keep it going. And no one else can take that away from you.

Related to this, of course, are the choices we make about what we do with our bodies and what we put into them. Every time that you take a swig of alcohol, every time you take another drag of that cigarette, every time you eat something you know is bad for you, every time you put off exercising, or get into bed with someone you don’t really care for … you are making a choice. Maybe you’ve got a bad past or shitty genetics that predispose you to these behaviors and cloud your judgment, but each and every time you do it you’re consciously making a decision. Your past isn’t some tangible person holding a gun to your head saying, “Do this or I’ll splatter your brains all over the wall!” The people who fucked you over before aren’t pouring the glass down your throat. It’s just you, alone with your choices and the consequences of those choices.

I could go on and on but I’m sure you get the point. Nothing ever has more power over us than we’re willing to give it. There will always be consequences for our choices, and sometimes those consequences can be greater than we’re prepared to deal with. But the flip side of the coin is that when we realize that we are making a choice and taking responsibility for our decisions, we know what we’re getting into and that it’s our choice, something we can endure if we feel it’s worth it – or not, if we don’t feel it adds up. I may not follow every dream I’ve got. Living as a mad-poet on the streets is romantic but I’m not interested in the realities of poverty, hunger, danger and disease that come with it. So instead I’ve chosen to pursue other dreams, dreams that are more realistic and attainable and won’t inevitably lead to my destruction. Dreams that are a balance between freedom and security. I also do other things I know I probably shouldn’t – but I do them because I choose to, not because I have to. I own my choices and take full responsibility for what happens as a result of them. It never comes as a surprise when the consequences catch up with me. I may not like it, but I knew going in it was at least a possible outcome. I don’t blame other people or my history for the decisions I make. I know that I’m not just sleep-walking through life, doing only what’s programmed into me. I’m living the way I’ve decided to and accepting everything that naturally follows from those choices. And if I don’t like the consequences, I change my actions or I live with them, intentionally.

And that, to me, is the heart of having a Dionysian lifestyle. The only victim he tolerates is a sacrificial one – the bloodier the better!

Happy Omicron-Day!

For those following along, we are 15 days into our countdown to Foundation Day, the prescribed activities for which include:

Day 15: Ο ο – omicron, όμικρον

Epithet
Οινοψ (Oinops) = Winefaced

Orphic Hymn Τριετηρικοῦ (52. to the God of the Triennial Feast)

Prescription
With things found around the home (οἷκος) make yourself into a creature of great bulk (ὃγκος), with egg-shaped bulges (όειδής) and a face made of sheep-skin (ὃες). Also make yourself a tyrant-destroying (όλεσσῐτύραννος) staff – basically a stick strung with testicles (ὅρχεα). Sing bawdy songs, and yell random things at people. Once you’re overfull of wine (οΐνος) find a secret culvert, expose your rump (ὅρρος) to the chilly winter air and let loose a city-destroying (ολεσίπολις) piss (ούρέω) while cursing those in power. (Yes, women can urinate in public too!)

The Nature of the Day
Ozos (ὅζος) offspring, offshoot, branch.
Olbos (ὅλβος) happiness, prosperity, fulfilment. 
Opora (όπώρα) fruitful, ripe, summer-swollen.
Ormos (ὅρμος) harbor-giver, chain, connection. 
Opheltreuo (όφελτρεύω) sweep, change, turn

Happy Lambda-Day!

For those following along, we are 11 days into our countdown to Foundation Day, the prescribed activities for which include:

Day 11: Λ λ – lambda, λάμδα

Epithet
Λυαιος (Lyaios) = He who frees

Orphic Hymn Λυσίου Ληναίου (50. to Lysios-Lenaios)

Prescription
Before you leave (λείπω) in the morning make this charm of dissolution (λύη) against the impudence (λαιδρος) and evil you shall encounter during your day. Take garden herbs (λάχᾰνον) and tear them up (λᾰκίζω) with your hands, say, “Just so will it be for you, every wicked thing.” Then put them in a mortar and using a pestle (λάκτις) grind them, singing, “Io, a great Bull trampled the ravening Wolf under its hooves and gored the beast with his lethal horns. Io evohe!” Put the powder in a satchel and carry it on you for the rest of the next seven days.  

The Nature of the Day
Lekithos (λέκῐθος) the yoke of an egg.
Lethargeo (ληθαργέω) drowsiness, forgetting, sinking down.
Lousis (λοῦσις) washing, bathing, cleansing.
Lumeo (λῦμέω) to grieve, distress, or cause pain.
Luo (λύω) unbind, dissolve, release.

Coming together

Last night’s reading (and I hope y’all don’t mind me sharing these little nuggets; come the new year I’ll return to long-form essays, etc.) turned up a passage relevant to the topic of soul-parts in Bacchic Orphism:

Their [στοιχεῖα i.e. “elements”] presence in the human body is likewise divine, expressed in an Orphic fragment mentioned by Lindsay. (45) The human head is equated with heaven, the eyes are the Sun and Moon, the intellect is fire, the shoulders and back are air, the stomach is earth, the legs are the sea, and the feet are Tartarus, the roots of the earth.

(45) Jack Lindsay, Origins of Astrology p. 117, quoting Kern, OF 168

This reminds me of Empedokles, whom I’ve previously discussed here and here.

Also, in another article – this time on the theurgic background of Viacheslav Ivanov’s poetry – I came across these relevant passages from Proclus’ On the Hieratic Art According to the Greeks:

But really on the earth there are to be seen suns and moons in a terrestrial manner, in the heavens (there are to be seen) all the plants, stones and animals in a celestial manner alive in a spiritual way. Having perceived these things, and bringing some heavenly things toward some (terrestrial) things and others toward others, the wise men of long ago summoned divine powers into the mortal place, having attracted them through likeness. (p. 148.19-23)

Hence, from what they saw, the authorities of the sacred art, mixing some things together and appropriately removing others, invented the service to the higher powers…They often made commingled images and incenses, mixing divided tokens into one and making by art the sort of thing that the divine contains according to its essence, insofar as it unites the plural powers, each of which division obscured, while mixture returned it to the form of its model. (150.24-26; 150.30-151.1-5)

ainigmata

I was checking to see if the Inventory of Ancient Associations had added any new material on Bacchic groups when I came across an inscription left by λιθοκόποι (stone-cutters) at the theater of Dionysos in Athens. Which, of course, made me think of this:

antonomasia

The name Σαννιον has been around since the Minoan-Mycenaean period, and it’s always significant when I uncover a namesake. Recently I came across two of them in my readings – and there’s an interesting thread linking them.

The first lived in the same region as Nonnos, author of The Dionysiaka:

To Besas, son of Hieracapollon also called Demetrius and Triphiodorus son of Isidorus son of Callimachus, ex-magistrates. The most excellent senate, as it has informed me through Plutogenes the President in office, has selected you as collectors of meat for the Middle Toparchy, for the auspiciously impending visit of our ruler the Emperor Diocletian the Senior Augustus. In order, therefore, that you may know and at once take over the collection I send this communication to you by the hand of Leon my servant. And whoever first receives this communication, let him transmit it to the other. Year 15/14/7, Thoth 21st. […] Distributors and receivers of wine for the Upper Toparchy. Aelius son of Sannion son of Nilus and Petetriphis son of Paniscus son of Protus. Same form and date. Signed. (Panopolis Papyrus 1 Col. xi Line 310)

While the other had a son who was a resident alien in Athens, though originally from Naukratis:

Clearly, Naukratis was significant enough to engender demand for proxenies, and much of this significance was probably economic: flourishing trade with Egypt is evident not only from the mention of Egyptian traders and Egyptian imports in Athenian comedies, but also from the presence of Egyptian traders among the resident foreigners, metics, in the Athenian port of Piraeus, who established a shrine of Isis here. Among the several grave markers of Naukratites who died in Athens is that of Phaidimos, who was buried just before or soon after 400 BC, as well as that of Pais (‘boy’ – a generic slave name?), whose mid-4th-century BC tomb stone in the Piraeus bears both a Greek and a demotic inscription, suggesting he was of Egyptian parentage. Other individuals from Naukratis attested on 5th–4th-century BC grave markers from Athens include Parmenon, Dionysios son of Parmenon, and Olympos son of Sannion. (Alexandra Villing, Naukratis: religion in a cross-cultural context, BMSAES 24

anosognosia

“Knowledge that lies outside the range of understanding can only be gained in a state that also lies outside this range.” (Philipp Vandenberg, The Mystery of the Oracles)

Down in the underground you’ll find someone true

Sitting on the couch, in a wine-stained robe,
her hair a mess, with leaves and twigs sticking to it,
missing one of her shoes, and blood beneath her nails
that had not washed off in the sink,
she was quite the sight to behold.
To think what her professional colleagues
would think if they knew the kind of maenadic activities
she got up to on the weekends
made Bedelia giggle.
And to think, she had once been a model
of sanity and civility
before her Clown Prince and Black Hunter
caught her in his nightmare web.
The funny thing was, she’d never felt so healthy,
so fully alive, so completely herself
until he devoured her and remade her in his image.
And there was no way she’d ever look back now.
She saw firsthand what happened to poor Orpheus;
she still had his blood under her fingernails.

Ch-ch-ch-ch-Changes

She stood in a gazebo in the park
wearing a modified wedding dress
over her bluejeans
since there was still a chill in the air
this early in the year, a crown of daisies
and ribbons whipped about
by the gaily dancing breezes,
as she read from a red leather-bound
book of Orphic Hymns
and then sang a song of Bowie’s
to rouse the Fruitful God on Lenaia morn,
and free him from his long winter’s dreaming
deep beneath the earth.
And when she was done
she poured out a bottle of sweet Gewürztraminer
onto the pile of penis-shaped honey cakes
she’d set at the base of the linden tree,
and then walked home in the rain,
singing and laughing
in the presence of Ariadne’s sweet man,
bull-horned leader of the chorus of fiery stars,
and eager for a long day of drinking and games.

Please trip them gently, they don’t like to fall

Dorothea, the daughter of Kleombotos,
carried the bowl of water to the main family shrine
and set it down before the figwood idol
of Dionysos Meilichios, whom her mother
had an especially fervent devotion to.
She got the incense brazier going,
made all the customary sacrifices and prayers
which it was her responsibility as eldest child to perform,
and then moved on to the next shrine,
still full of offerings from Noumenia.
Her thoughts, however, remained with Dionysos,
and specifically when she’d get to meet
the less gentle sides of him.
She was fourteen, well passed when
other girls in the thiasos had received their initiations.
She wondered what it was like on the other side,
to taste the mainadic ecstasy
and be carried away by Bakcheios,
to lose herself in the exhaustion of the dance,
and not stop, never stop dancing for him
or until the sun comes up.
Their domestic cultus,
and even the festive celebrations
her parents took her to in the Bakcheion
were considerably tamer,
and she wanted the real thing.
The kind of thing she saw on vases,
or the stage, or she had heard
from the lap of her Thracian wetnurse.
Dorothea sighed heavily,
and consoled herself with the thought
that one day her day would come.

It produced sounds of wailing, crying

She was wearing a vermillion dress down to her knees,
belted at the waist with a black sash,
and over her face a black veil,
which did weird, trippy things to her vision.
She had started the night with sandals,
but then the need to feel grass between her toes
became overwhelming and she ditched them.
Nancy stood off by herself,
in the shade of Fred’s old pine tree,
a deeper dark in the backyard gloom.
When she felt the God’s madness claim her
it always made her mute, and saturnine.
The face he showed her was rarely human,
never kind, and near impossible to put into words.
He was like starless night, or a volcanic cave,
the mouth of a bear;
slow, and old and hungry.
Primal. Terrifying. Everything unknown,
and before knowing.
And he took her back there, with him,
especially when she did drugs or dreamed,
with him through the long corridors of madness,
to the dawn days of the world,
or after the fall,
and they spoke in symbols,
for words were not yet,
and he showed her bone,
and rot, and writhing soil full of bugs,
and flowers, and mushrooms,
and fruit being torn with sharp teeth,
and a bull being hacked apart,
and the sun melting the flesh down
down
down
down to the hollow bone.
And somehow Nancy managed
to put all of that, or enough of it,
into her dance
though she was not as pretty
or as graceful as the other Mainades,
she made up for it through the fury of her movements.
And what’s more, this dance was hers,
and for him, and for the duration of it
they were all that existed.

Look at that sky, life’s begun

At one end of the room there was a bull’s skull
on a red blanket, with ivy wound round his horns
and plates of cakes and meat
and pomegranates and grapes
and bowls of wine and candles
and spread out like warspoils were his Toys
– mirrors and dolls and rattles and wheels and all the rest,
brought by the guests. And on the other side
was a tent of twigs and leaves,
and under it stood a statue of Ariadne,
and before her was a Labyrinth of white rose petals
and offerings equal to her Husband’s,
possibly even a little more,
and woven through it all,
and climbing the wall behind,
were white, blinking Christmas lights,
otherworldly in the dark and incense-cloudy room.
On the right, midway between, they’d set up
a table full of cups inscribed with epithets
and little pictures of Dionysos and his Bride,
some with red wine, some with pomegranate juice
and the rest with pure, cold water
because the remainder of the space
was filled with hot, dancing bodies.
Ophelia tried to get a count at the start,
when she was spritzing them all down with chernips
and chanting the purificatory oration of Aristides at them,
but the repetition put her in a trance
and she forgot around fifty or so.
So maybe a hundred, hundred and twenty?
Nice turn-out, considering
they hadn’t done much to advertise.
It was always a little strange
in a good way, but still strange –
doing ritual like this, with a crowd
rather than the more intimate
six to thirteen person thiasos she was used to.
Harder to find the rhythm
and keep herself from getting swallowed up
into the group energy.
She felt like she was being tugged
in a dozen different directions at once
and didn’t know which way to go,
or which version of herself to be.
And yet, when she stopped resisting,
stopped trying to make the experience
like what was familiar to her,
and instead just let it be what it would be
and go with the flow,
she found she was able to fly higher
and access parts of her God she could not on her own.
She wasn’t quite there yet in this rite,
which left her overly conscious of the white facepaint
and lacy dress she was wearing,
all the jewelry around her neck and wrists,
and even the ivy crown in her golden hair irritated her.
Normally these aesthetic tools helped her slip easier
into her role as his Mainad, but tonight they felt stifling
and she wanted to strip them all off, and smash them,
and then roll around on the ground,
getting her dress and hair all messy,
crawl like an animal over to the table of wine
and knock all those carefully inscribed
and prettily illustrated cups off, then drag that dude
dressed like a Satyr over, straddle him,
and fuck him silly in the wine,
spreading it all over his hairy body
and licking it off, and then,
just when he’s about to come inside her,
lean down and take a bite out of his shoulder.
“Oh my,” Ophelia said, fanning herself,
and suddenly she felt okay in her skin again,
and so joined the crowd, spinning and dancing
her way across the room until she reached the
shrine of the Bull God, where she prostrated herself,
poured an overflowing libation into one of the bowls,
and offered her mind, her heart and her soul to him,
knowing already that he possessed her body.

When your thing gets wild

Wendy held the bottle of pomegranate liqueur upside down
and peered through its neckhole;
depressingly, it was indeed quite empty.
Not surprising considering how much
she and her sisters had drunk, but still.
That was her favorite, second only to wine.
With an apologetic shrug to the shrine
she licked the bottle’s rim
and then placed it on the counter
along with all the others they’d drained that night.
So many kinds of alcohol
mixing and sloshing in her belly,
tomorrow was really going to suck
but the candles were still burning
(casting eerie shadows on the God’s bearded mask)
and the music still playing
(its driving, pulsing beat doing weird things to her brainmeats)
and the other Mainades still dancing
(a blur of lithe limbs, loose hair and flowing fabrics on her periphery)
and suddenly it all hit Wendy
and she collapsed to the floor,
skin burning, room spinning, close to hyperventilating
and a wave of pleasure sharper, brighter, more intense
than any orgasm she’d ever experienced
moved through her like a burrowing snake of fire.
She opened her mouth
– to cry, to laugh, to scream, to call for help, to exultate,
she forgot which, and instead just let her eyes roll back
and rode the snake in the dark,
alone in an apartment of madwomen,
just her and her God in the foliate mask
except he wasn’t all the way over there,
but next to her, on her, in her
all at the same time,
breathing as she breathed,
trembling as she trembled,
smiling at her from the mirror over the fireplace
except instead of her reflection it was him
stepped straight from a South Italian vase
with billowy himation, crown of ivy, feathery narthex
and hunting boots laced to the knees.
He knelt, and tossed his head back violently
and side to side, letting his dark hair fan out
and cover his face,
shaking his torso like a rattle
or a panther readying for a fight,
his eyes staring straight ahead, unblinking,
through the dark canopy of hair,
and he began to ululate, a fierce and terrible sound,
but it was her voice coming from his throat,
and her body dancing
and her heart thundering
for him, with him, in him.

Rhythm is a dancer

It’s a bad pain day, so I was up early reading when I came across this passage from the anonymous Stoic treatise Epitoma disciplinarum:

Rhythm is believed to be named after Rhythmonius, the son of Orpheus and Idomena, an Ismarian Nymph, as Nicocrates records in the book he wrote About Music. He records that the brother of Rhythmonus was Hymenes; and the son of Rhythmonius and Chloris, daughter of Tiresias, was Periclymenus, who first sang the deeds of heroes in musical songs. (10.1)

An Ismarian Nymph, you say? This would be another example of Orpheus mating with a Sovereignty Goddess. Interesting.

The God Who Gives

I would like to take a moment to remind folks that the truly important things cannot be purchased at Walmart, Amazon, or Etsy – in fact they can’t be bought or sold at all. These are the gifts of the Gods, the necessities of a life well-lived – and none among the Blessed Immortals is more generous than Dionysos. As his epiklesis πολυγηθες implies his gifts are beyond number. Here are just a few of them.

Fruitfulness
When Liber had come as a guest to Oeneus, son of Parthaon, he fell in love with Althaea, daughter of Thestius and wife of Oeneus. When Oeneus realized this, he voluntarily left the city and pretended to be performing sacred rites. But Liber lay with Althaea, who became mother of Deïanira. To Oeneus, because of his generous hospitality, he gave the vine as a gift, and showed him how to plant it, and decreed that its fruit should be called ‘oinos’ from the name of his host. (Hyginus, Fabulae 129)

Vine-cutting
It was during the reign of Pandion that Demeter and Dionysos came to Attika. Keleus welcomed Demeter to Eleusis, and Ikarios received Dionysos, who gave him a vine-cutting and taught him the art of making wine. Ikarios was eager to share the God’s kindness with mankind, so he went to some shepherds, who, when they had tasted the drink and then delightedly and recklessly gulped it down undiluted, thought they had been poisoned and slew Ikarios. But in the daylight they regained their senses and buried him. As his daughter was looking for him, a dog named Maira, who had been Ikarios’ faithful companion, unearthed the corpse; and Erigone, in the act of mourning her father, hanged herself. (Apollodoros, Bibliotheca 2.192)

Washings
At the time when Father Liber was leading his army into India, Silenus wandered away; Midas entertained him generously, and gave him a guide to conduct him to Liber’s company. Because of this favour, Father Liber gave Midas the privilege of asking him for whatever he wanted. Midas asked that whatever he touched should become gold. When he had been granted the wish, and came to his palace, whatever he touched became gold. When now he was being tortured with hunger, he begged Liber to take away the splendid gift. Liber bade him bathe in the River Pactolus, and when his body touched the water it became a golden colour. The river in Lydia is now called Chrysorrhoas or Golden-Flow. (Pseudo-Hyginus, Fabulae 191)

Consecrations
The wife of Dion, king of Laconia, was Iphitea, daughter of Prognaus, who had kindly received Apollo. In return Apollo rewarded her by conferring upon her three daughters (Orphe, Lyco, and Carya) the gift of prophecy on condition, however, that they should not betray the Gods nor search after forbidden things. Afterwards Bacchus also came to the house of Dion; he was not only well received, like Apollo, but won the love of Carya, and therefore soon paid Dion a second visit, under the pretext of consecrating a temple, which the king had erected to him. Orphe and Lyco, however, guarded their sister, and when Bacchus had reminded them, in vain, of the command of Apollo, they were seized with raging madness, and having gone to the heights of Taygetus, they were metamorphosed into rocks. Carya, the beloved of Bacchus, was changed into a walnut tree, and the Lacedaemonians, on being informed of it by Artemis, dedicated a temple to Artemis Caryatis. (Maurus Servius Honoratus, Commentary on the Eclogues of Vergil 8.29)

Initiation Rites
Out of gratitude to Charops for the aid the man had rendered him during his war with Lykourgos, Dionysos made over to him the kingdom of the Thracians and instructed him in the secret rites connected with the initiations; and Oiagros, the son of Charops, then took over both the kingdom and the initiatory rites which were handed down in the mysteries, the rites which afterwards Orpheus, the son of Oiagros, who was the superior of all men in natural gifts and education, learned from his father; Orpheus also made many changes in the practices and for that reason the rites which had been established by Dionysos were also called ‘Orphic.’ (Diodoros Sikeliotes, Library of History 3.65.5-6)

Intoxication
Pholos the Centaur received Herakles with all the courtesies due a guest, and opened for him a jar of wine which had been buried in the earth. This jar, the writers of myths relate, had of old been left with a certain Centaur by Dionysos, who had given him orders only to open it when Herakles should come to that place. And so, four generations after that time, when Herakles was being entertained as a guest, Pholos recalled the orders of Dionysos. Now when the jar had been opened the sweet odour of the wine, because of its great age and strength, came to the Centaurs dwelling near there, it came to pass that they were driven mad; consequently they rushed in a body to the dwelling of Pholos and set about plundering him of the wine in a terrifying manner. (Diodoros Sikeliotes, Library of History 4.12.3)

Prophecy
They celebrate orgies, well worth seeing, in honor of Dionysos, but there is no entrance to the shrine, nor have they any image that can be seen. The people of Amphikleia say that this God is their prophet and their helper in disease. The diseases of the Amphikleans themselves and of their neighbors are cured by means of dreams. The oracles of the God are given by the priest, who utters them when under the divine inspiration. (Pausanias, Description of Greece 10.33.11)

Binding
Such gifts as Dionysos gave to men, a joy and a sorrow both. Who ever drinks to fullness, in him wine becomes violent and binds together his hands and feet, his tongue also and his wits with fetters unspeakable, and soft sleep embraces him. (Hesiod, Catalogues of Women fragment 87)

Loosening
Dionysos is the giver of release, whence the God is also called Lusios. And Orpheus says: “Men performing rituals will send hekatombs in every season throughout the year and celebrate festivals, seeking release from lawless ancestors. You, having power over them, whomever you wish you will release from harsh toil and the unending goad.” (Damascius, Commentary on the Phaedo 1.11)

Crowning
This is thought to be Ariadne’s crown, placed by Father Liber among the constellations. For they say that when Ariadne wed Liber on the island of Dia, and all the Gods gave her wedding gifts, she first received this crown as a gift from Venus and the Hours. But, as the author of the Cretica says, at the time when Liber came to Minos with the hope of lying with Ariadne, he gave her this crown as a present. Delighted with it, she did not refuse the terms. It is said, too, to have been made of gold and Indian gems, and by its aid Theseus is thought to have come from the gloom of the labyrinth to the day, for the gold and gems made a glow of light in the darkness. (Hyginus, Astronomica 2.5)

Gnosis
Aristaios received especial honour as a God, in particular by those who harvested the fruit of the olive-tree. And finally, as the myths relate, he visited Dionysos in Thrace and was initiated into his secret rites, and during his stay in the company of the God he learned from him much useful knowledge. And after dwelling some time in the neighbourhood of Mount Haimos he never was seen again of men, and became the recipient of immortal honours not only among the barbarians of that region but among the Greeks as well. (Diodoros Sikeliotes, Library of History 4.81.1)

Contests
Nearby is the temple of Dionysos Kolonates (of the Knoll), by which is a precinct of the hero who they say guided Dionysos on the way to Sparta. To this hero sacrifices are offered before they are offered to the God by the daughters of Dionysos and the daughters of Leukippos. For the other eleven ladies who are named daughters of Dionysos there is held a footrace; this custom came to Sparta from Delphoi. (Pausanias, Description of Greece 3.13.7)

Blighting
When Bacchus sought to bring drought to the land of Argos he cried, ‘Ye rustic Nymphae, deities of the streams, no small portion of my train, fulfil the task that I now do set you. Stop fast with earth awhile the Argolic river-springs, I beg, and the pools and running brooks … The stars lend their strong influence to my design, and the heat-bringing hound of my Erigone is foaming. Go then of your goodwill, go into the hidden places of earth.’ (Statius, Thebaid 4. 684)