Dionysus (Ancient Greek: Διώνυσος (Diṓnūsos) or Διόνυσος (Diónūsos), also known as "Bacchus" in both Greek and Roman mythology), the Thracian God of Wine, viticulture, the grape vine, fruitfulness, vegetation, fertility, resurrection, religious ecstasy, ritual madness, intoxication, sexuality, merriment, festivals and the arts, represents not only the intoxicating power of wine, but also its social and beneficent influences. He is viewed as the promoter of civilization, a lawgiver, and lover of peace — as well as the patron deity of both agriculture and the theater.
He was also known as the Liberator (Eleutherios), freeing one from one's normal self, by madness, ecstasy, or wine. The divine mission of Dionysus was to mingle the music of the flute and to bring an end to care and worry. There is also an aspect of Dionysus on his relationship to the "cult of the souls", and the scholar Xavier Riu writes that Dionysus presided over communication between the living and the dead.
Greeks borrowed Dionysus' figure and within the Olympian tradition he is made to be the son of Zeus and Semele; other versions of the story contend that he is the son of Zeus and Persephone.
The name Dionysus is of uncertain significance; it may well be non-Greek in origin, but it has been associated since antiquity with Zeus (genitive Dios) and with Nysa, which is either the nymph who nursed him, or the mountain where he was attended by several nymphs who fed him and made him immortal as directed by Hermes; or both.
The above contradictions suggest to some that we are dealing not with the historical memory of a cult that is foreign, but with a god in whom foreignness is inherent. And indeed, Dionysus's name is found on Mycenean Linear B tablets as "DI-WO-NI-SO-JO",5 and Kerenyi traces him to Minoan Crete, where his Minoan name is unknown but his characteristic presence is recognizable. Clearly, Dionysus had been with the Greeks and their predecessors a long time, and yet always retained the feel of something alien.
The bull, the serpent, the ivy and wine are the signs of the characteristic Dionysian atmosphere, infused with the unquenchable life of the god. Their numinous presence signifies that the god is near. (Kerenyi 1976). Dionysus is strongly associated with the satyrs, centaurs and sileni. He is often shown riding a leopard, wearing a leopard skin, or being pulled by a chariot drawn by panthers. and has been called the god of cats and savagery. He always carries a thyrsus. Besides the grapevine and its wild barren alter-ego, the toxic ivy plant, both sacred to him, the fig was also his. The pine cone that tipped his thyrsus linked him to Cybele, and the pomegranate linked him to Demeter.
The Dionysia and Lenaia festivals in Athens were also dedicated to Dionysus.
Dionysus had an unusual birth that evokes the difficulty in fitting him into the Olympian pantheon. His mother was Semele (daughter of Cadmus), a mortal woman, and his father Zeus, the king of the gods. Zeus's wife, Hera, a jealous and vain goddess, discovered the affair while Semele was pregnant. Appearing as an old crone (in other stories a nurse), Hera befriended Semele, who confided in her that her husband was actually Zeus. Hera pretended not to believe her, and planted seeds of doubt in Semele's mind. Curious, Semele demanded of Zeus that he reveal himself in all his glory as proof of his godhood. Though Zeus begged her not to ask this, she persisted and he agreed. Mortals, however, cannot look upon a god without dying, and she perished. Zeus rescued the fetal Dionysus, however, by sewing him into his thigh. A few months later, Dionysus was born.
In another version of the same story, Dionysus was the son of Hades and Persephone, the king and queen of the underworld. When instead of choosing his legitimate sons Ares and Hephaestus, Zeus chose Zagreus, the son of Hades and Persephone, as his heir. A jealous Hera again attempted to kill the child, this time by sending Titans to rip Zagreus to pieces after luring the baby with toys. Zeus drove the Titans away with his thunderbolts, but only after the Titans ate everything but the heart, which was saved, variously, by Athena, Rhea, or Demeter. Zeus used the heart to recreate him in the womb of Semele, hence he was again "the twice-born". Sometimes people said that he gave Semele the heart to eat to impregnate her. The rebirth in both versions of the story is the primary reason he was worshipped in mystery religions, as his death and rebirth were events of mystical reverence. This narrative was apparently used in certain Greek and Roman mystery religions. Variants of it are found in Callimachus and Nonnus, who refer to this Dionysus under the title Zagreus, and also in several fragmentary poems attributed to Orpheus.
The legend goes that Zeus took the infant Dionysus and gave him in charge to the rain-nymphs of Nysa, who nourished his infancy and childhood, and for their care Zeus rewarded them by placing them as the Hyades among the stars (see Hyades star cluster). Alternatively, he was raised by Maro.
When Dionysus grew up he discovered the culture of the vine and the mode of extracting its precious juice; but Hera struck him with madness, and drove him forth a wanderer through various parts of the earth. In Phrygia the goddess Cybele, better known to the Greeks as Rhea, cured him and taught him her religious rites, and he set out on a progress through Asia teaching the people the cultivation of the vine. The most famous part of his wanderings is his expedition to India, which is said to have lasted several years. Returning in triumph he undertook to introduce his worship into Greece, but was opposed by some princes who dreaded its introduction on account of the disorders and madness it brought with it. (See King Pentheus or Lycurgus.)
As a young man, Dionysus was exceptionally attractive. Once, while disguised as a mortal on a ship, the sailors attempted to kidnap him for their sexual pleasures. Dionysus mercifully turned them into dolphins but saved the helmsman, Acoetes, who recognized the god and tried to stop his sailors. In a similar story, Dionysus desired to sail from Icaria to Naxos. He then hired a Tyrrhenian pirate ship. But when the god was on board, they sailed not to Naxos but to Asia, intending to sell him as a slave. So Dionysus turned the mast and oars into snakes, and filled the vessel with ivy and the sound of flutes so that the sailors went mad, and leaping into the sea, were turned into dolphins. Others say that Dionysus came on board after these sailors, having leapt ashore, captured him, stripped him of his possessions, and tied him with ropes.
Once, Dionysus found his old school master and foster father, Silenus, missing. The old man had been drinking, and had wandered away drunk, and was found by some Phrygian peasants, who carried him to their king, Midas (alternatively, he passed out in Midas' rose garden). Midas recognized him, and treated him hospitably, entertaining him for ten days and nights with politeness, while Silenus entertained Midas and his friends with stories and songs. On the eleventh day he brought Silenus back to Dionysus.
Dionysus offered Midas his choice of whatever reward he wanted. Midas asked that whatever he might touch should be changed into gold. Dionysus consented, though he said he was sorry that he had not made a better choice. Midas rejoiced in his new power, which he hastened to put to the test. He touched and turned to gold an oak twig and a stone. Overjoyed, as soon as he got home, he ordered the servants to set a feast on the table. Then he found that his bread, meat, daughter and wine turned to gold.
Upset, Midas strove to divest himself of his power (the Midas Touch); he hated the gift he had coveted. He prayed to Dionysus, begging to be delivered from starvation. Dionysus heard and consented; he told Midas to wash in the river Pactolus. He did so, and when he touched the waters the power passed into them, and the river sands changed into gold. This was a cosmogony that explained why the sands of the Pactolus were rich in gold.
In Ancient Culture
Introduced into Rome (c. 200 BC) from the Greek culture of lower Italy or by way of Greek-influenced Etruria, the bacchanalia were held in secret and attended by women only, on three days in the year in the grove of Simila near the Aventine Hill, on March 16 and 17. Subsequently, admission to the rites were extended to men and celebrations took place five times a month. The notoriety of these festivals, where many kinds of crimes and political conspiracies were supposed to be planned, led in 186 BC to a decree of the Senate — the so-called Senatus consultum de Bacchanalibus, inscribed on a bronze tablet discovered in Calabria (1640), now at Vienna — by which the Bacchanalia were prohibited throughout all Italy except in certain special cases which must be approved specifically by the Senate. In spite of the severe punishment inflicted on those found in violation of this decree, the Bacchanalia were not stamped out, at any rate in the south of Italy, for a very long time. (See: Further Reading below for an ancient description of the banned Bacchanalia)
Dionysus is equated with both Bacchus and Liber (also Liber Pater). Liber ("the free one") was a god of fertility and growth, married to Libera. His festival was the Liberalia, celebrated on March 17.
Dionysus sometimes has the epithet Bromios, meaning "the thunderer" or "he of the loud shout". Another epithet is Dendrites; as Dionysus Dendrites ("he of the trees"), he is a powerful fertility god. Dithyrambos ("he of the double door") is sometimes used to refer to him or solemn songs sung to him at festivals. The name refers to his premature birth. Iacchus, possibly an epithet of Dionysus, is associated with the Eleusinian Mysteries; in Eleusis, he is known as a son of Zeus and Demeter. The name "Iacchus" may come from the ιακχος, a hymn sung in honor of Dionysus. Eleutherios ("the liberator") was an epithet for both Dionysus and Eros. As Oeneus, he is the god of the wine-press. With the epithet Liknites ("he of the winnowing fan") he is a fertility god connected with the mystery religions. A winnowing fan was similar to a shovel and was used to separate the chaff from the good, cut grain. In addition, Dionysus is known as Lyaeus ("he who releases") as a god of relaxation and freedom from worry. In the Greek pantheon, Dionysus (along with Zeus) absorbs the role of Sabazios, a Phrygian deity, whose name means "shatterer" and to whom shattered pottery was sacrificed (probably to prevent other pottery from being broken during firing). In the Roman pantheon, Sabazius became an alternate name for Bacchus.
- Farnell, Lewis Richard, The Cults of the Greek States, 1896. Volume V, cf. Chapter IV, Cults of Dionysos; Chapter V, Dionysiac Ritual; Chapter VI, Cult-Monuments of Dionysos; Chapter VII, Ideal Dionysiac Types.
- Fox, William Sherwood, The Mythology of All Races, v.1, Greek and Roman, 1916, General editor, Louis Herbert Gray.
- Karl Kerényi, Dionysos: Archetypal Image of Indestructible Life, 1976.
- Pickard-Cambridge, Arthur, The Theatre of Dionysus at Athens, 1946.
- Ridgeway, William, Origin of Tragedy, 1910. Kessinger Publishing (June 2003). ISBN 0766162214.
- Ridgeway, William, The Dramas and Dramatic Dances of non-European Races in special reference to the origin of Greek Tragedy, with an appendix on the origin of Greek Comedy, 1915.
- Riu, Xavier, Dionysism and Comedy, Rowman and Littlefield Publishers (1999). ISBN 0847694429. 
- William Smith, Dictionary of Greek and Roman Biography and Mythology, 1870, article on Dionysus, 
- Sutton, Dana F., Ancient Comedy, Twayne Publishers (August 1993). ISBN 0805709576.
|Deities in Greek mythology|
|Protogenoi||Kháos • Gaîa • Tártaros • Ouranós • Erebos • Nyx • Aether • Hemera • Eros • Oceanus • Póntos • Thalassa|
|Titans||Atlas • Cronus • Mnemosyne • Prometheus • Rhea • Tethys • Themis • Metis • Hecate • Eos • Hḗlios • Selene|
|Twelve Olympians||Zeús • Hḗrā • Dēmḗtēr • Hestíā • Poseidôn • Árēs • Ártemis • Apóllōn • Athēnâ • Hermês • Hḗphaistos • Aphrodī́tē • Diónūsos|
|Daemones||Bia • Dike • Eris • Hebe • Hygieia • Hypnos • Nemesis • Nike • Phobos • Poena • Soteria • Thanatos|