Archilochos fragment
And I know how to lead off the sprightly
dance of the lord Dionysos, the dithyramb.
I do it thunderstruck with wine.

Aelius Aristides, Orationes
Nothing can be so firmly bound, neither by illness, nor by wrath or fortune, that cannot be released by Dionysos.

Aelius Aristides, Oration 48.32
For there was a feeling as if taking hold of the god and of clearly perceiving that he himself had come, of being midway between sleeping and waking, of wanting to look, of struggling against his departure too soon; of having applied one’s ears and hearing some things as in a dream, some waking; hair stood straight, tears flowed in joy; the burden of understanding seemed light. What man is able to put these things into words? Yet if he is one of those who have undergone initiation, he knows and is familiar with them.

Artemidoros, Oneirocritica 1.45
The penis corresponds to one’s parents on the one hand because it has a relationship with the seed. It resembles children on the other hand in that it itself is the cause of children. It signifies a wife or a mistress, since it is made for sexual intercourse. It indicates brothers and all blood relatives since the interrelationship of the entire house depends upon the penis. It is a symbol of strength and physical vigor, since it is itself the cause of these qualities. That is why some people call the penis ‘one’s manhood.’ It corresponds to speech and education because the penis like speech is very fertile … Furthermore, the penis is also a sign of wealth and possessions because it alternately expands and contracts and because it is able to produce and to eliminate. It signifies secret plans in that the word medea is used to designate both plans and a penis. It indicates poverty, servitude, and bonds, because it is also called ‘the essential thing’ and is a symbol of necessity.

Athenaios, Deipnosophistai 2.37
At a festival of Dionysos once a group of young men were drinking and became so wild when overheated by the liquor that they imagined they were sailing in a trireme, and that they were in a bad storm on the ocean. Finally they completely lost their senses, and tossed all the furniture and bedding out of the house as though upon the waters, convinced that the pilot directed them to lighten the ship because of the raging storm. Well, a great crowd gathered and began to carry off the jetsam, but even then the youngsters did not cease from their mad actions. The next day the military authorities appeared at the house and made a complaint against the young men when they were still half-seas over. To the questions of the magistrates they answered that they had been much put to it by a storm and had been compelled to throw into the sea the superfluous cargo. When the authorities expressed surprise at their insanity, one of the young men, though he appeared to be the eldest of the company, said to them: ‘Ye Tritons, I was so frightened that I threw myself into the lowest possible place in the hold and lay there.’ The magistrates, therefore, pardoned their delirium, but sentenced them never to drink too much and let them go.

Athenaios, Deipnosophistai 3.78a
Sosibos the Lakedaimonian, by way of proving that the fig-tree is a discovery of Dionysos, says that for that reason the Lakedaimonians even worship Dionysos Sykites (of the Fig). And the Naxians, according to Andriskos and again Aglaosthenes, record that Dionysos is called Meilichios (Gentle) because he bestowed the fruit of the fig. For this reason, also, among the Naxians the face of the god called Dionysos Bakcheos is made of the vine, whereas that of Dionysos Meilichios is of fig-wood. For, they say, figs are called meilicha (mild fruit).

Augustine, De Civitate Dei 7.21
Now as to the rites of Liber, whom they have set over liquid seeds, and therefore not only over the liquors of fruits, among which wine holds, so to speak, the primacy, but also over the seeds of animals:— as to these rites, I am unwilling to undertake to show to what excess of turpitude they had reached, because that would entail a lengthened discourse, though I am not unwilling to do so as a demonstration of the proud stupidity of those who practice them. Varro says that certain rites of Liber were celebrated in Italy which were of such unrestrained wickedness that the shameful parts of the male were worshipped at crossroads in his honour. Nor was this abomination transacted in secret that some regard at least might be paid to modesty, but was openly and wantonly displayed. For during the festival of Liber this obscene member, placed on a little trolley, was first exhibited with great honour at the crossroads in the countryside, and then conveyed into the city itself. But in the town of Lavinium a whole month was devoted to Liber alone, during the days of which all the people gave themselves up to the must dissolute conversation, until that member had been carried through the forum and brought to rest in its own place; on which unseemly member it was necessary that the most honorable matron should place a wreath in the presence of all the people. Thus, forsooth, was the god Liber to be appeased in order for the growth of seeds. Thus was enchantment (fascinatio) to be driven away from fields, even by a matron’s being compelled to do in public what not even a harlot ought to be permitted to do in a theatre, if there were matrons among the spectators.

Berlin Papyrus 11774, verso
By the Order of the King. Those in the country districts who impart initiation into the mysteries of Dionysos are to come down by river to Alexandria, those residing not farther than Naucratis within 10 days after the promulgation of this decree, those beyond Naucratis within 20 days, and register themselves before Aristoboulos at the registry office within 3 days of the day of their arrival, and they shall immediately declare from whom they have received the rites for three generations back and give in the Sacred Discourse (Hieroi Logoi) sealed, each man writing upon his copy his own name.

CIL 6.489
Sacred to holy Bacchus the Deliverer. Lucius Iunius Paederos, freedman of Lucius, after a vow had been made, willingly and rightly from his own money, gave and dedicated this as a gift.

Damascius, Commentary on the Phaedo 1.11
Dionysos is the cause 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 Phaedrus 1.171
Because the first Bacchus is Dionysos, possessed by the dance and the shout, by all movements of which he is the cause according to the Laws (II.672a5–d4): but one who has consecrated himself to Dionysos, being similar to the god, takes part in his name as well.

Demosthenes, Against Meidias 51-54
Now if I had not been chorus-master, men of Athens, when I was thus maltreated by Meidias, it is only the personal insult that one would have condemned; but under the circumstances I think one would be justified in condemning also the impiety of the act. You surely realize that all your choruses and hymns to the god are sanctioned, not only by the regulations of the Dionysia, but also by the oracles, in all of which, whether given at Delphi or at Dodona, you will find a solemn injunction to the State to set up dances after the ancestral custom, to fill the streets with the savour of sacrifice, and to wear garlands.

Please take and read the actual oracles.


You I address, Pandion’s townsmen and sons of Erechtheus,
who appoint your feasts by the ancient rites of your fathers.
See you forget not Bakchos, and joining all in the dances
Down your broad-spaced streets, in thanks for the gifts of the season,
Crown each head with a wreath, while incense reeks on the altars.
For health sacrifice and pray to Zeus Most High, to Herakles, and to Apollo the Protector; for good fortune to Apollon, god of the streets, to Leto, and to Artemis; and along the streets set wine-bowls and dances, and wear garlands after the manner of your fathers in honor of all gods and all goddesses of Olympos, raising right hands and left in supplication, and remember your gifts.

Oracles from Dodona:

To the people of the Athenians the prophet of Zeus announces. Whereas ye have let pass the seasons of the sacrifice and of the sacred embassy, he bids you send nine chosen envoys, and that right soon. To Zeus of the Ship sacrifice three oxen and with each ox three sheep; to Dione one ox and a brazen table for the offering which the people of the Athenians have offered.

The prophet of Zeus in Dodona announces:

To Dionysos pay public sacrifices and mix a bowl of wine and set up dances; to Apollon the Averter sacrifice an ox and wear garlands, both free men and slaves, and observe one day of rest; to Zeus, the giver of wealth, a white bull.

Besides these oracles, men of Athens, there are many others addressed to our city, and excellent oracles they are. Now what conclusion ought you to draw from them? That while they prescribe the sacrifices to the gods indicated in each oracle, to every oracle that is published they add the injunction to set up dances and to wear garlands after the manner of our ancestors.

Demosthenes, On the Crown 259-60
On attaining manhood, you abetted your mother in her initiations and the other rituals, and read aloud from the cultic writings. At night, you mixed the libations, purified the initiates, and dressed them in fawnskins. You cleansed them off with clay and cornhusks, and raising them up from the purification, you led the chant, ‘The evil I flee, the better I find.’ And it was your pride that no one ever emitted that holy ululation so powerfully as yourself. I can well believe it! When you hear the stentorian tones of the orator, can you doubt that the ejaculations of the acolyte were simply magnificent? In the daylight, you led the fine thiasos through the streets, wearing their garlands of fennel and white poplar. You rubbed the fat-cheeked snakes and swung them above your head crying ‘Euoi Saboi’ and dancing to the tune of hues attes, attes hues. Old women hailed you ‘Leader’, ‘mysteries instructor’, ‘ivy-bearer’, ‘liknon carrier’, and the like.

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

Diodoros Sikeliotes, Library of History 4.3.2-5
And the Boeotians and other Greeks and the Thracians, in memory of the campaign in India, have established sacrifices every other year to Dionysos, and believe that at that time the god reveals himself to human beings. Consequently in many Greek cities every other year Bacchic bands of women gather, and it is lawful for the maidens to carry the thyrsos and to join in the frenzied revelry, crying out ‘Euai!’ and honouring the god; while the matrons, forming in groups, offer sacrifices to the god and celebrate his mysteries and, in general, extol with hymns the presence of Dionysos, in this manner acting the parts of maenads who, as history records, were of old the companions of the god.

Dioscorus of Aphrodito, P.Cair.Masp. I 67097 v F
I want always to dance, I want always to play the lyre. I strike up my lyre to praise the solemn festival with my words. The Bacchae have cast a spell on me … When I drink wine, my cares go to sleep. What do I care for pains and groans, what do I care for troubles? I love a young soldier, a Herakles with longing eyes, a lion tamer; ever one to save our cities.

Scholiast on Euripides’ Hippolytos 954.1
Doing the bacchus: he boasts of knowing the foolishness of many books. For having been caught makes it become a terrible practice; ‘honoring the smoke’: this adds he is possessed by the deity.

Euripides, Trachinian Women
I am raised up and I will not reject the flute,
O ruler of my mind. Look, he stirs me up,
Euhoi, the ivy now whirls me round in Bacchic contest.

Aulus Gellius, Attic Nights 4.13
I ran across the statement very recently in the book of Theophrastus On Inspiration that many men have believed and put their belief on record, that when gouty pains in the hips are most severe, they are relieved if a flute-player plays soothing measures. That snake-bites are cured by the music of the flute, when played skilfully and melodiously, is also stated in a book of Democritus, entitled On Deadly Infections, in which he shows that the music of the flute is medicine for many ills that flesh is heir to. So very close is the connection between the bodies and the minds of men, and therefore between physical and mental ailments and their remedies.

Herodotos, The Histories 4.79
Skyles conceived a desire to be initiated into the rites of Dionysos Bakcheios; and when he was about to begin the sacred mysteries, he saw the greatest vision. He had in the city of the Borysthenites a spacious house, grand and costly (the same house I just mentioned), all surrounded by sphinxes and griffins worked in white marble; this house was struck by a thunderbolt. And though the house burnt to the ground, Skyles none the less performed the rite to the end. Now the Skythians reproach the Greeks for this Bacchic revelling, saying that it is not reasonable to set up a god who leads men to madness. So when Skyles had been initiated into the Bacchic rite, some one of the Borysthenites scoffed at the Skythians, `You laugh at us, Skythians, because we play the Bacchant and the god possesses us; but now this deity has possessed your own king, so that he plays the Bacchant and is maddened by the god. If you will not believe me, follow me now and I will show him to you.’ The leading men among the Skythians followed him, and the Borysthenite brought them up secretly onto a tower; from which, when Skyles passed by with his company of worshipers, they saw him raving like a Bacchant; thinking it a great misfortune, they left the city and told the whole army what they had seen. After this Skyles rode off to his own place; but the Skythians rebelled against him. […] Sitalkes sent this message to Octamasadas, by a herald, and Octamasadas, with whom a brother of Sitalkes had formerly taken refuge, accepted the terms. He surrendered his own uncle to Sitalkes, and obtained in exchange his brother Skyles. Sitalkes took his brother with him and withdrew; but Octamasadas beheaded Skyles upon the spot. Thus rigidly do the Skythians maintain their own customs, and thus severely do they punish such as adopt foreign usages.

Herodotos, The Histories 5.67
Besides other honors paid to their king Adrastos by the Sikyonians, they celebrated his lamentable fate with tragic choruses in honor not of Dionysos but of Adrastos. Kleisthenes however, gave the choruses back to Dionysos as the god of the tragic choruses.

Herodotos, Histories 7.111
The Satrai alone of the Thracians have continued living in freedom to this day; they dwell on high mountains covered with forests of all kinds and snow, and they are excellent warriors. It is they who possess the place of divination sacred to Dionysos. This place is in their highest mountains; the Bessoi, a clan of the Satrai, are the prophets of the shrine; there is a priestess who utters the oracle, as at Delphoi; it is no more complicated here than there.

Iamblichos, On the Mysteries 3.10.14-16
Sabazios handles the same sort of divine angers persisting from ancient times with Bacchic rites of purification and release.

Iamblichos, On the Mysteries 37.3-6; 38.13-40
To answer your question, the erection of phallic images is a symbol of generative power and we consider that this is directed towards the fecundating of the world; this is the reason, indeed, why most of these images are consecrated in the spring, since this is just when the world as a whole receives from the gods the power of generating all creation. And as for the obscene utterances (aiskhrorrêmosunai), my view is that they have the role of expressing the absence of beauty in matter and the previous ugliness of those things that are going to be brought to order, which, since they lack ordering, yearn for it in the same degree as they spurn the unseemliness that was previously their lot. So then, once again, one is prompted to seek after the causes of form and beauty when one learns the nature of obscenity from the utterance of obscenities; one rejects the practice of obscenities, while by means of uttering them one makes clear one’s knowledge of them, and thus directs one’s striving towards the opposite. And there is another explanation too. When the power of human emotions in us is everywhere confined, it becomes stronger. But when it is brought to exercise briefly and to a moderate extent, it rejoices moderately and is satisfied. By that means it is purged and ceases by persuasion, and not in response to force. It is by this means that, when we see the emotions of others in comedy and in tragedy, we still our own emotions, and make them more moderate and purge them. And in sacred rites, through the sight and sound of the obscenities, we are freed from harm that comes from actual indulgence in them. So things of this sort are embraced for the therapy of our souls and to moderate the evils which come to us through the generative process, to free us from our chains and give us riddance.

I.Magn. 215a:24-40
(A) For good fortune! When Akrodemos son of Dioteimos was civic president, the Magnesian people consulted the god concerning the sign which occurred: An image of Dionysos was discovered in a plane tree, located opposite the city, which made a loud piercing sound caused by the wind. What does this mean? Why does it continue? For this reason, the oracular messengers Hermonax son of Epikrates and Aristarchos son of Diodoros were sent to the Delphians.

The god answered: Magnesians, who obtained the holy city on the Maeander, defenders of our possessions: You came to hear from my mouth what the appearance of Bacchus in the bush means for you. He appeared as a youth, when the clear-aired city was founded but well-cut temples were not yet built for Dionysos.

Do the following, oh exceedlingly strong people: Dedicate temples which delight in the thyrsos and appoint a perfect and sacred priest. And come onto Thebes’ holy ground, so that you may receive maenads from the race of Ino daughter of Kadmos. They will also give to you good rites and customs and will consecrate Bacchic thiasoi in the city.

According to the oracle, by way of the oracular messengers, the three maenads, Kosko, Baubo, and Thettale, were brought from Thebes: Kosko gathered together the thiasos of the plane tree, Baubo the thiasos before the city, and Thettale the thiasos of Kataibatai. They died and were buried by the Magnesians: Kosko lies buried in the area called Hillock of Kosco, Baubo in the area called Tabarnis, and Thettale near the theater.

(B) This is dedicated to the god Dionysos. Apollonios Mokolles, ancient initiate, had this ancient oracle inscribed upon a slab together with the altar.

Livy, History of Rome 39.8-12
A low-born Greek went into Etruria first of all, but did not bring with him any of the numerous arts which that most accomplished of all nations has introduced amongst us for the cultivation of mind and body. He was a hedge-priest and wizard, not one of those who imbue men’s minds with error by professing to teach their superstitions openly for money, but a hierophant of secret nocturnal mysteries. At first these were divulged to only a few; then they began to spread amongst both men and women, and the attractions of wine and feasting increased the number of his followers. When they were heated with wine and the nightly commingling of men and women, those of tender age with their seniors, had extinguished all sense of modesty, debaucheries of every kind commenced; each had pleasures at hand to satisfy the lust he was most prone to. Nor was the mischief confined to the promiscuous intercourse of men and women; false witness, the forging of seals and testaments, and false informations, all proceeded from the same source, as also poisonings and murders of families where the bodies could not even be found for burial. Many crimes were committed by treachery; most by violence, which was kept secret, because the cries of those who were being violated or murdered could not be heard owing to the noise of drums and cymbals.

Livy, History of Rome 39.13-16
Then Hispala gave an account of the origin of these rites. At first they were confined to women; no male was admitted, and they had three stated days in the year on which persons were initiated during the daytime, and matrons were chosen to act as priestesses. Paculla Annia, a Campanian, when she was priestess, made a complete change, as though by divine monition, for she was the first to admit men, and she initiated her own sons, Minius Cerinnius and Herennius Cerinnius. At the same time she made the rite a nocturnal one, and instead of three days in the year celebrated it five times a month. When once the mysteries had assumed this promiscuous character, and men were mingled with women with all the licence of nocturnal orgies, there was no crime, no deed of shame, wanting. More uncleanness was wrought by men with men than with women. Whoever would not submit to defilement, or shrank from violating others, was sacrificed as a victim. To regard nothing as impious or criminal was the very sum of their religion. The men, as though seized with madness and with frenzied distortions of their bodies, shrieked out prophecies; the matrons, dressed as Bacchae, their hair dishevelled, rushed down to the Tiber with burning torches, plunged them into the water, and drew them out again, the flame undiminished, as they were made of sulphur mixed with lime. Men were fastened to a machine and hurried off to hidden caves, and they were said to have been rapt away by the gods; these were the men who refused to join their conspiracy or take a part in their crimes or submit to pollution. They formed an immense multitude, almost equal to the population of Rome; amongst them were members of noble families both men and women. It had been made a rule for the last two years that no one more than twenty years old should be initiated; they captured those to be deceived and polluted.

Whenever the priestess performs the holy rites on behalf of the city … it is not permitted for anyone to throw pieces of raw meat [anywhere], before the priestess has thrown them on behalf of the city, nor is it permitted for anyone to assemble a thiasos of maenads before the public thiasos [has been assembled] … to provide [for the women] the implements of initiation in all the orgies …. And whether a woman wishes to perform an initiation for Dionysos Bakchios in the city, in the countryside, or on the islands, she must pay a piece of gold to the priestess at each biennial celebration.

Lucian, How to Write History
There is a story of a curious epidemic at Abdera, just after the accession of King Lysimachus. It began with the whole population’s exhibiting feverish symptoms, strongly marked and consistent from the very first attack. About the seventh day, the fever was relieved, in some cases by a violent flow of blood from the nose, in others by perspiration no less violent. The mental effects, however, were most ridiculous; they were all stage-struck, mouthing blank verse and ranting at the top of their voices. Their favourite recitation was the Andromeda of Euripides; one after another would go through the great speech of Perseus; the whole place was full of pale ghosts, who were our seventh-day tragedians vociferating: ‘O Love, who lord’st it over gods and men…’ and the rest of it. This continued for some time, till the coming of winter put an end to their madness with a sharp frost. I find the explanation of the form the madness took in this fact: Archelaus was then the great tragic actor, and in the middle of the summer, during some very hot weather, he had played the Andromeda in Abdera; most of them took the fever in the theatre, and convalescence was followed by a relapse – into tragedy, the Andromeda haunting their memories.

3 Maccabees 2.27-30
King Ptolemy set up a stone on the tower in the courtyard with this inscription: ‘None of those who do not sacrifice shall enter their sanctuaries, and all Jews shall be subjected to a registration involving poll tax and to the status of slaves. Those who object to this are to be taken by force and put to death; those who are registered are also to be branded on their bodies by fire with the ivy-leaf symbol of Dionysos, and they shall also be reduced to their former limited status.’ In order that he might not appear to be an enemy of all, he inscribed below: ‘But if any of them prefer to join those who have been initiated into the mysteries, they shall have equal citizenship with the Alexandrians.’

Origen, Contra Celsum 4.10
And accordingly he likens us Christians to those who in the Bacchic mysteries introduce phantoms and objects of terror.

Pausanias, Description of Greece 1.40.6
When you have ascended the citadel of Megara, which even at the present day is called Karia from Kar, son of Phoroneus, you see a temple of Dionysos Nyktelios (Nocturnal), a sanctuary built to Aphrodite Epistrophia (She who turns men to love), an oracle called that of Nyx and a temple of Zeus Konios (Dusty) without a roof. The image of Asklepios and also that of Hygeia were made by Bryaxis. Here too is what is called the Chamber of Demeter, built, they say, by Kar when he was king.

Pausanias, Description of Greece 8.23.1
In Alea at Arkadia there is a temple of Dionysos with an image. In honor of Dionysos they celebrate every other year a festival called Skiereia, and at this festival, in obedience to a response from Delphoi, women are flogged.

Pausanias, Description of Greece 10.33.11
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 10.4.3
Homer speaks of the beautiful dancing-floors of Panopeus, I could not understand until I was taught by the women whom the Athenians call Thyiades. The Thyiades are Attic women, who with the Delphian women go to Parnassos every other year and celebrate orgies in honor of Dionysos. It is the custom for these Thyiades to hold dances at places, including Panopeus, along the road from Athens. The epithet Homer applies to Panopeus is thought to refer to the dance of the Thyiades.

Philo, On The Special Laws 4.3
For generally the prophet proclaims nothing on his own. Rather, he merely lends his voice to him who prompts everything that he says. When he is inspired he becomes unconscious. Thought fades away and leaves the fortress of the soul. But the divine Spirit has entered there and made its dwelling. And it makes all the vocal organs sound, so that the man expresses clearly what the Spirit gives him to say.

Titus Maccius Plautus, Miles Gloriosus 1016-17
Palaestrio: You conceal it from the profane. I am reliable and trustworthy to you.
Milphidippa: Give me the password, if you are one of our bacchants.
Palaestrio: ‘A certain woman loves a certain man.’
Milphidippa: Well, many women do that.

Plato, Ion 533e-534b
For all good poets, epic as well as lyric, compose their beautiful poems not by art, but because they are inspired and possessed. And as the Corybantic revellers when they dance are not in their right mind, so the lyric poets are not in their right mind when they are composing their beautiful strains: but when falling under the power of music and metre they are inspired and possessed; like Bacchic maidens who draw milk and honey from the rivers when they are under the influence of Dionysos but not when they are in their right mind. And the soul of the lyric poet does the same, as they themselves say; for they tell us that they bring songs from honeyed fountains, culling them out of the gardens and dells of the Muses; they, like the bees, winging their way from flower to flower. And this is true. For the poet is a light and winged and holy thing, and there is no invention in him until he has been inspired and is out of his senses, and the mind is no longer in him: when he has not attained to this state, he is powerless and is unable to utter his oracles.

Plato, Phaedrus 244de
Next, madness can provide relief from the greatest plagues of trouble that beset certain families because of their guilt for ancient crimes: it turns up among those who need a way out; it gives prophecies and takes refuge in prayers to the gods and in worship, discovering mystic rites and purifications that bring the man it touches through to safety for this and all time to come. So it is that the right sort of madness finds relief from present hardships for a man it has possessed.

Plato, Phaedrus 250
There was a time when with the rest of the happy band we saw the beatific vision and were initiated into a mystery which may be truly called most blessed, celebrated by us in our state of innocence, before we had any experience of evils to come, when we were admitted to the sight of apparitions innocent and simple and calm and happy, which we saw shining in pure light, pure ourselves.

Plato, Republic 327a, 328a & 354a
I went down yesterday to the Peiraios with Glaukon, the son of Ariston, to pay my devotions to the goddess Bendis, and also because I wished to see how they would conduct the festival since this was its inauguration. I thought the procession of the citizens very fine, but it was no better than the show, made by the marching of the Thracian contingent. After we had said our prayers and seen the spectacle we were starting for town … ‘Do you mean to say,’ interposed Adeimantos, ‘that you haven’t heard that there is to be a torchlight race this evening on horseback in honor of the Goddess?’ ‘On horseback?’ said I. ‘That is a new idea. Will they carry torches and pass them along to one another as they race with the horses, or how do you mean?’ ‘That’s the way of it,’ said Polemarchos, ‘and, besides, there is to be a night festival which will be worth seeing. For after dinner we will get up and go out and see the sights and meet a lot of the lads there and have good talk … Let this complete your entertainment, Sokrates, at the festival of Bendideia.’

Plotinos, First Ennead 6.7
There we must ascend again towards the good, desired of every soul. Anyone who has seen this, knows what I intend when I say it is beautiful. Even the desire of it is to be desired as a good. To attain it is for those who will take the upward path, who will set all their forces towards it, who will divest themselves of all that we have put on in our descent:– so, to those who approach the holy celebrations of the mysteries, there are appointed purifications and the laying aside of the garments worn before, and the entry in nakedness– until, passing on the upward way, all that is other than the god, each in the solitude of oneself shall see that solitary-dwelling existence, the apart, the unmingled, the pure, that from which all things depend, for which all look and live and act and know, the source of life and of intellection and of being.

Plutarch, Life of Alexander 2.1.6
As for the lineage of Alexander, on his father’s side he was a descendant of Heracles through Caranus, and on his mother’s side a descendant of Aeacus through Neoptolemus; this is accepted without any question. And we are told that Philip, after being initiated into the mysteries of Samothrace at the same time with Olympias, he himself being still a youth and she an orphan child, fell in love with her and betrothed himself to her at once with the consent of her brother, Arymbas. Well, then, the night before that on which the marriage was consummated, the bride dreamed that there was a peal of thunder and that a thunder-bolt fell upon her womb, and that thereby much fire was kindled, which broke into flames that travelled all about, and then was extinguished. At a later time, too, after the marriage, Philip dreamed that he was putting a seal upon his wife’s womb; and the device of the seal, as he thought, was the figure of a lion. The other seers, now, were led by the vision to suspect that Philip needed to put a closer watch upon his marriage relations; but Aristander of Telmessus said that the woman was pregnant, since no seal was put upon what was empty, and pregnant of a son whose nature would be bold and lion-like. Moreover, a serpent was once seen lying stretched out by the side of Olympias as she slept, and we are told that this, more than anything else, dulled the ardour of Philip’s attentions to his wife, so that he no longer came often to sleep by her side, either because he feared that some spells and enchantments might be practised upon him by her, or because he shrank from her embraces in the conviction that she was the partner of a superior being. But concerning these matters there is another story to this effect: all the women of these parts were addicted to the Orphic rites and the orgies of Dionysus from very ancient times (being called Klodones and Mimallones), and imitated in many ways the practices of the Edonian women and the Thracian women about Mount Haemus, from whom, as it would seem, the word threskeuein came to be applied to the celebration of extravagant and superstitious ceremonies. Now Olympias, who affected these divine possessions more zealously than other women, and carried out these divine inspirations in wilder fashion, used to provide the revelling companies with great tame serpents, which would often lift their heads from out the ivy and the mystic winnowing baskets, or coil themselves about the wands and garlands of the women, thus terrifying the men.

Plutarch, Life of Crassus 9.3
It is said that when he was first brought to Rome to be sold, a serpent was seen coiled about his face as he slept, and his wife, who was of the same tribe as Spartacus, a prophetess, and subject to visitations of the Dionysiac frenzy, declared it the sign of a great and formidable power which would attend him to a fortunate issue. This woman shared in his escape and was then living with him.

Plutarch, Life of Themistocles 13.2-5
But Themistocles was sacrificing alongside the admiral’s trireme. There three prisoners of war were brought to him, of visage most beautiful to behold, conspicuously adorned with raiment and with gold. They were said to be the sons of Sandaucé, the King’s sister, and Artaÿctos. When Euphrantides the seer caught sight of them, since at one and the same moment a great and glaring flame shot up from the sacrificial victims and a sneeze gave forth its good omen on the right, he clasped Themistocles by the hand and bade him consecrate the youths, and sacrifice them all to Dionysos Ômestes, with prayers of supplication; for on this wise would the Hellenes have a saving victory. Themistocles was terrified, feeling that the word of the seer was monstrous and shocking; but the multitude, who, as is wont to be the case in great struggles and severe crises, looked for safety rather from unreasonable than from reasonable measures, invoked the god with one voice, dragged the prisoners to the altar, and compelled the fulfilment of the sacrifice, as the seer commanded. At any rate, this is what Phanias the Lesbian says, and he was a philosopher, and well acquainted with historical literature.

Plutarch, On the Bravery of Women 13
When the despots in Phocis had seized Delphi, and the Thebans were waging war against them in what has been called the Sacred War, the women devotees of Dionysos, to whom they give the name Thyiads, in Bacchic frenzy wandering at night unwittingly arrived at Amphissa. As they were tired out, and sober reason had not yet returned to them, they flung themselves down in the market-place, and were lying asleep, some here, some there. The wives of the men of Amphissa, fearing, because their city had become allied with the Phocians, and numerous soldiers of the despots were present there, that the Thyiads might be treated with indignity, all ran out into the market-place, and, taking their stand round about in silence, did not go up to them while they were sleeping, but when they arose from their slumber, one devoted herself to one of the strangers and another to another, bestowing attentions on them and offering them food. Finally, the women of Amphissa, after winning the consent of their husbands, accompanied the strangers, who were safely escorted as far as the fronteir.

Proklos, Commentary on the Republic of Plato 2.108.17
There are initiations associated with terrors, which have a cathartic effect, because they produce in the faithful a community with the divine, according to the idea that the divine is indescribable.

Proklos, On the Signs of Divine Possession quoted in Psellus’ Accusation against Michael Cerularius before the Synod
He speaks first about the differences which separate the so-called Divine Powers, how some are more material and others more immaterial, some joyous (hilarai) and others solemn (embritheis), some arrive along with daemons and others arrive pure. Straight afterwards he goes on to the proper conditions for invocation: the places in which it occurs, about those men and women who see the Divine Light, and about the divine gestures (schêmatôn) and signs (sunthêmatôn) they display. In this way he gets around to the Theagogies of divine inspiration (tas entheastikas theagôgias)[a theagôgia is a drawing in or drawing down of the divine]. “Of which, ” he says “some act on inanimate objects and others on animate beings: some on those which are rational, others on the irrational ones. Inanimate objects, ” he continues “are often filled with Divine Light, like the statues which give oracles under the inspiration (epipnoias) of one of the Gods or Good Daemons. So too, there are men who are possessed and who receive a Divine Spirit (pneuma theion). Some receive it spontaneously, like those who are said to be ‘seized by God’ (theolêptoi), either at particular times, or intermittently and on occasion. There are others who work themselves up into a state of inspiration (entheasmôn) by deliberate actions, like the prophetess at Delphi when she sits over the chasm, and others who drink from divinatory water”. Next, after having said what they have to do [i. e. to gain divine inspiration], he continues “When these things occur, then in order for a Theagogy and an inspiration (epipnoian) to take effect, they must be accompanied by a change in consciousness (parallaxia tês dianoias). When divine inspiration (entheasmôn) comes there are some cases where the possessed (tôn katochôn) become completely besides themselves and unconscious of themselves (existamenôn…kai oudamôs heautois parakolouthountôn). But there are others where, in some remarkable manner, they maintain consciousness. In these cases it is possible for the subject to work the Theagogy on himself, and when he receives the inspiration (epipnoian), is aware of what it [i.e. the Divine Power] does and what it says, and what he has to do release the mechanism [of possession](pothen dei apoluein to kinoun). However, when the loss of consciousness (ekstaseôs) is total, it is essential that someone in full command of his faculties assists the possessed”. Then, after many details about the different kinds of Theagogy, he finally concludes: “It is necessary to begin by removing all the obstacles blocking the arrival of the Gods and to impose an absolute calm around ourselves in order that the manifestation of the Spirits (pneumata) we invoke takes place without tumult and in peace (atarachos kai meta galênês)”. He adds further “The manifestations of the Gods are often accompanied by material Spirits which arrive and move with a certain degree of violence, and which the weaker mediums cannot withstand.”

SEG 28
… the form of Bromios and the … initiation rites of the god … so that … once you participate … in the sacred bath, you might know that being an initiate is the whole story of one’s whole life, knowing to keep silent about whatever is concealed and to shout whatever is customary to shout. Learning these rites, you may approach.

Sophokles, Oeneus frag. 1130
You shall learn all! We come as suitors, we satyrs, we sons of nymphs and ministers of Bakchos, living near to the gods. We have mastered every proper trade — fighting with the spear, contests of wrestling, riding, running, boxing, biting, twisting people’s balls; we have songs and music, we have oracles quite unknown and not forged, we know how to heal with poison; we know the full measure of the skies, we can dance, we can juggle, and we can speak out of our backsides. Is our study fruitless? I will teach you all of these things, and countless more — if you’ll just give me your daughter.

Strabo, selections from the tenth book of the Geography
The accounts which are more remotely related, however, to the present subject, but are wrongly, on account of the identity of the names, brought into the same connection by the historians — I mean those accounts which, although they are called “Curetan History” and “History of the Curetes,” just as if they were the history of those Curetes who lived in Aetolia and Acarnania, not only are different from that history, but are more like the accounts of the Satyri, Sileni, Bacchae, and Tityri; for the Curetes, like these, are called genii or ministers of gods by those who have handed down to us the Cretan and Phrygian traditions, which are interwoven with certain sacred rites, some mystical, the others connected in part with the rearing of the child Zeus in Crete and in part with the orgies in honour of the mother of the gods which are celebrated in Phrygia and in the region of the Trojan Ida. But the variation in these accounts is so small that, whereas some represent the Corybantes, the Cabeiri, the Idaean Dactyli, and the Telchines as identical with the Curetes, others represent them as all kinsmen of one another and differentiate only certain small matters in which they differ in respect to one another; but, roughly speaking and in general, they represent them, one and all, as a kind of inspired people and as subject to Bacchic frenzy, and, in the guise of ministers, as inspiring terror at the celebration of the sacred rites by means of war dances, accompanied by uproar and noise and cymbals and drums and arms, and also by flute and outcry; and consequently these rites are in a way regarded as having a common relationship, I mean these and those of the Samothracians and those in Lemnos and in several other places, because the divine ministers are called the same. However, every investigation of this kind pertains to theology, and is not foreign to the speculation of the philosopher.

But I must now investigate how it comes about that so many names have been used of one and the same thing, and the theological element contained in their history. Now this is common both to the Greeks and to the barbarians, to perform their sacred rites in connection with the relaxation of a festival, these rites being performed sometimes with religious frenzy, sometimes without it; sometimes with music, sometimes not; and sometimes in secret, sometimes openly. And it is in accordance with the dictates of nature that this should be so, for, in the first place, the relaxation draws the mind away from human occupations and turns the real mind towards that which is divine; and, secondly, the religious frenzy seems to afford a kind of divine inspiration and to be very like that of the soothsayer; and, thirdly, the secrecy with which the sacred rites are concealed induces reverence for the divine, which is to avoid being perceived by our human senses; and, fourthly, music, which includes dancing as well as rhythm and melody, at the same time, by the delight it affords and by its artistic beauty, brings us in touch with the divine, and this for the following reason; for although it has been well said that human beings then act most like the gods when they are doing good to others, yet one might better say, when they are happy; and such happiness consists of rejoicing, celebrating festivals, pursuing philosophy, and engaging in music; for, if music is perverted when musicians turn their arts to sensual delights at symposiums and in orchestric and scenic performances and the like, we should not lay the blame upon music itself, but should rather examine the nature of our system of education, since this is based on music.

And on this account Plato, and even before his time the Pythagoreans, called philosophy music; and they say that the universe is constituted in accordance with harmony, assuming that every form of music is the work of the gods. And in this sense, also, the Muses are goddesses, and Apollo is leader of the Muses, and poetry as a whole is laudatory of the gods. And by the same course of reasoning they also attribute to music the upbuilding of morals, believing that everything which tends to correct the mind is close to the gods. Now most of the Greeks assigned to Dionysos, Apollo, Hecatê, the Muses, and above all to Demeter, everything of an orgiastic or Bacchic or choral nature; and they give the name “Iacchus” not only to Dionysos but also to the leader-in chief of the mysteries, who is the genius of Demeter. And branch-bearing, choral dancing, and initiations are common elements in the worship of these gods. As for the Muses and Apollo, the Muses preside over the choruses, whereas Apollo presides both over these and the rites of divination. But all educated men, and especially the musicians, are ministers of the Muses; and both these and those who have to do with divination are ministers of Apollo; and the initiated and torch-bearers and hierophants, of Demeter; and the Sileni and Satyri and Bacchae, and also the Lenae and Thyiae and Mimallones and Naïdes and Nymphae and the beings called Tityri, of Dionysos.

The poets bear witness to such views as I have suggested. For instance, when Pindar, in the dithyramb which begins with these words, “In earlier times there marched the lay of the dithyrambs long drawn out,” mentions the hymns sung in honour of Dionysos, both the ancient and the later ones, and then, passing on from these, says, “To perform the prelude in thy honour, great Mother, the whirling of cymbals is at hand, and among them, also, the clanging of castanets, and the torch that blazeth beneath the tawny pine-trees,” he bears witness to the common relationship between the rites exhibited in the worship of Dionysos among the Greeks and those in the worship of the Mother of the gods among the Phrygians, for he makes these rites closely akin to one another. And Euripides does likewise, in his Bacchae, citing the Lydian usages at the same time with those of Phrygia, because of their similarity: “But ye who left Mt. Tmolus, fortress of Lydia, revel-band of mine, women whom I brought from the land of barbarians as my assistants and travelling companions, uplift the tambourines native to Phrygian cities, inventions of mine and mother Rhea.” And again, “happy he who, blest man, initiated in the mystic rites, is pure in his life, . . . who, preserving the righteous orgies of the great mother Cybelê, and brandishing the thyrsus on high, and wreathed with ivy, doth worship Dionysos. Come, ye Bacchae, come, ye Bacchae, bringing down Bromius, god the child of god; Dionysos, out of the Phrygian mountains into the broad highways of Greece.” And again, in the following verses he connects the Cretan usages also with the Phrygian: “O thou hiding-bower of the Curetes, and sacred haunts of Crete that gave birth to Zeus, where for me the triple-crested Corybantes in their caverns invented this hide-stretched circlet, and blent its Bacchic revelry with the high-pitched, sweet-sounding breath of Phrygian flutes, and in Rhea’s hands placed its resounding noise, to accompany the shouts of the Bacchae, and from Mother Rhea frenzied Satyrs obtained it and joined it to the choral dances of the Trieterides, in whom Dionysos takes delight.” And in the Palamedes the Chorus says, “Thysa, daughter of Dionysos, who on Ida rejoices with his dear mother in the Iacchic revels of tambourines.”

Also resembling these rites are the Cotytian and the Bendidaean rites practised among the Thracians, among whom the Orphic rites had their beginning. Now the Cotys who is worshipped among the Edonians, and also the instruments used in her rites, are mentioned by Aeschylus; for he says, “O adorable Cotys among the Edonians, and ye who hold mountain-ranging instruments”; and he mentions immediately afterwards the attendants of Dionysos: “one, holding in his hands the bombyces, toilsome work of the turner’s chisel, fills full the fingered melody, the call that brings on frenzy, while another causes to resound the bronze-bound cotylae”; and again, “stringed instruments raise their shill cry, and frightful mimickers from some place unseen bellow like bulls, and the semblance of drums, as of subterranean thunder, rolls along, a terrifying sound”; for these rites resemble the Phrygian rites, and it is at least not unlikely that, just as the Phrygians themselves were colonists from Thrace, so also their sacred rites were borrowed from there. Also when they identify Dionysos and the Edonian Lycurgus, they hint at the homogeneity of their sacred rites.

Just as in all other respects the Athenians continue to be hospitable to things foreign, so also in their worship of the gods; for they welcomed so many of the foreign rites that they were ridiculed therefor by the comic writers; and among these were the Thracian and Phrygian rites. For instance, the Bendideian rites are mentioned by Plato, and the Phrygian by Demosthenes, when he casts the reproach upon Aeschines’ mother and Aeschines himself that he was with her when she conducted initiations, that he joined her in leading the Dionysiac march, and that many a time he cried out êvoe saboe, and hyês attês, attês hyês; for these words are in the ritual of Sabazius and the Mother.

Suetonius, Augustus 94
Later, when Octavius was leading an army through remote parts of Thrace, and in the grove of Father Liber consulted the priests about his son with barbarian rites, they made the same prediction; since such a pillar of flame sprang forth from the wine that was poured over the altar, that it rose above the temple roof and mounted to the very sky, and such an omen had befallen no one save Alexander the Great, when he offered sacrifice at the same altar.

Synesios, Dio 1133
But their procedure is like Bacchic frenzy – like the leap of a man mad, or possessed – the attainment of a goal without running the race, a passing beyond reason without the previous exercise of reasoning. For the sacred matter (contemplation) is not like attention belonging to knowledge, or an outlet of mind, nor is it like one thing in one place and another in another. On the contrary – to compare small and greater – it is like Aristotle’s view that men being initiated have not a lesson to learn, but an experience to undergo and a condition into which they must be brought, while they are becoming fit for revelation.

Tacitus, Annals 11.31.2
Messalina meanwhile, more wildly profligate than ever, was celebrating in mid-autumn a representation of the vintage in her new home. The presses were being trodden; the vats were overflowing; women girt with skins were dancing, as Bacchanals dance in their worship or their frenzy. Messalina with flowing hair shook the thyrsus, and Silius at her side, crowned with ivy and wearing the buskin, moved his head to some lascivious chorus.

Theodoret, Ecclesiastical History 4.21; 5.20
At Antioch Valens spent considerable time, and gave complete license to all who under cover of the Christian name, Pagans, Jews, and the rest preached doctrines contrary to those of the Gospel. The slaves of this error even went so far as to perform pagan rites, and thus the deceitful fire which after Julian had been quenched by Jovian, was now rekindled by permission of Valens. The rites of the Jews, of Dionysos and Demeter were no longer performed in a corner as they would have been in a pious reign, but by revellers running wild in the forum. Valens was a foe to none but to them that held the apostolic doctrine. Against the champions of the apostolic decrees alone he persisted in waging war. Accordingly, during the whole period of his reign the altar fire was lit, libations and sacrifices were offered to idols, public feasts were celebrated in the forum, and votaries initiated in the orgies of Dionysos ran about in goatskins, mangling dogs in Bacchic frenzy.