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49-564: Ancient art sometimes depicted ambrosia as distributed by the nymph named Ambrosia , a nurse of Dionysus . Ambrosia is very closely related to the gods' other form of sustenance, nectar . The two terms may not have originally been distinguished; though in Homer 's poems nectar is usually the drink and ambrosia the food of the gods; it was with ambrosia that Hera "cleansed all defilement from her lovely flesh", and with ambrosia Athena prepared Penelope in her sleep, so that when she appeared for

98-412: A Byzantine encyclopedia based on classical sources, states that Dionysus was so named "from accomplishing [διανύειν] for each of those who live the wild life. Or from providing [διανοεῖν] everything for those who live the wild life." Academics in the nineteenth century, using study of philology and comparative mythology , often regarded Dionysus as a foreign deity who was only reluctantly accepted into

147-476: A Roman sculpture of a nymph at a fountain above the River Danube . The report, and an accompanying poem supposedly on the fountain describing the sleeping nymph, are now generally concluded to be a fifteenth-century forgery , but the motif proved influential among artists and landscape gardeners for several centuries after, with copies seen at neoclassical gardens such as the grotto at Stourhead . All

196-590: A cow"), in the Mysteries of Lerna . Braetes , Βραίτης ("related to beer") at Thrace . Brisaeus , Βρισαῖος , a surname of Dionysus, derived either from mount Brisa in Lesbos or from a nymph Brisa, who was said to have brought up the god. Briseus , Βρῑσεύς ("he who prevails") in Smyrna . Bromios Βρόμιος ("roaring", as of the wind, primarily relating to the central death/resurrection element of

245-619: A liquid considered a food (such as honey ). The consumption of ambrosia was typically reserved for divine beings. Upon his assumption into immortality on Olympus, Heracles is given ambrosia by Athena , while the hero Tydeus is denied the same thing when the goddess discovers him eating human brains. In one version of the myth of Tantalus , part of Tantalus' crime is that after tasting ambrosia himself, he attempts to steal some to give to other mortals. Those who consume ambrosia typically have ichor , not blood, in their veins. Both nectar and ambrosia are fragrant, and may be used as perfume : in

294-581: A stock of ivy , and then himself. Nymph A nymph ( Ancient Greek : νύμφη , romanized :  nýmphē ; Attic Greek : [nýmpʰɛː] ; sometimes spelled nymphe ) is a minor female nature deity in ancient Greek folklore . Distinct from other Greek goddesses , nymphs are generally regarded as personifications of nature; they are typically tied to a specific place, landform, or tree, and are usually depicted as maidens . Because of their association with springs, they were often seen as having healing properties; other divine powers of

343-548: A technical term in contexts of cookery, medicine, and botany. Pliny used the term in connection with different plants, as did early herbalists. Additionally, some modern ethnomycologists , such as Danny Staples , identify ambrosia with the hallucinogenic mushroom Amanita muscaria : "it was the food of the gods, their ambrosia, and nectar was the pressed sap of its juices", Staples asserts. W. H. Roscher thinks that both nectar and ambrosia were kinds of honey, in which case their power of conferring immortality would be due to

392-459: Is a god of epiphany , sometimes called "the god who comes". Wine was a religious focus in the cult of Dionysus and was his earthly incarnation. Wine could ease suffering, bring joy, and inspire divine madness. Festivals of Dionysus included the performance of sacred dramas enacting his myths, the initial driving force behind the development of theatre in Western culture . The cult of Dionysus

441-520: Is also a "cult of the souls"; his maenads feed the dead through blood-offerings, and he acts as a divine communicant between the living and the dead. He is sometimes categorised as a dying-and-rising god . Romans identified Bacchus with their own Liber Pater , the "Free Father" of the Liberalia festival, patron of viniculture, wine and male fertility, and guardian of the traditions, rituals and freedoms attached to coming of age and citizenship, but

490-643: Is found in other names, such as that of the Dioscures , and may derive from Dios , the genitive of the name of Zeus . Nonnus, in his Dionysiaca , writes that the name Dionysus means "Zeus-limp" and that Hermes named the new born Dionysus this, "because Zeus while he carried his burden lifted one foot with a limp from the weight of his thigh, and nysos in Syracusan language means limping". In his note to these lines, W. H. D. Rouse writes "It need hardly be said that these etymologies are wrong". The Suda ,

539-533: Is found on a dinos by the Attic potter Sophilos around 570 BC and is located in the British Museum . By the seventh century, iconography found on pottery shows that Dionysus was already worshiped as more than just a god associated with wine. He was associated with weddings, death, sacrifice, and sexuality, and his retinue of satyrs and dancers was already established. A common theme in these early depictions

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588-623: Is not the authentic Greek classification, but is intended as a guide: The following is a list of individual nymphs or groups thereof associated with this or that particular location. Nymphs in such groups could belong to any of the classes mentioned above (Naiades, Oreades, and so on). The following is a selection of names of the nymphs whose class was not specified in the source texts. For lists of Naiads, Oceanids, Dryades etc., see respective articles. Dionysus In ancient Greek religion and myth , Dionysus ( / d aɪ . ə ˈ n aɪ s ə s / ; Ancient Greek : Διόνυσος Diónūsos )

637-638: Is the god of wine-making, orchards and fruit, vegetation, fertility, festivity , insanity, ritual madness, religious ecstasy , and theatre . He was also known as Bacchus ( / ˈ b æ k ə s / or / ˈ b ɑː k ə s / ; Ancient Greek : Βάκχος Bacchos ) by the Greeks (a name later adopted by the Romans ) for a frenzy he is said to induce called baccheia . As Dionysus Eleutherius ("the liberator"), his wine, music, and ecstatic dance free his followers from self-conscious fear and care, and subvert

686-555: The Odyssey Menelaus and his men are disguised as seals in untanned seal skins, "and the deadly smell of the seal skins vexed us sore; but the goddess saved us; she brought ambrosia and put it under our nostrils." Homer speaks of ambrosial raiment, ambrosial locks of hair, even the gods' ambrosial sandals. Among later writers, ambrosia has been so often used with generic meanings of "delightful liquid" that such late writers as Athenaeus , Paulus and Dioscurides employ it as

735-745: The Oceanids (ocean nymphs), the Oreads (mountain nymphs), and the Epimeliads (apple tree and flock nymphs). Other nymphs included the Hesperides (evening nymphs), the Hyades (rain nymphs), and the Pleiades (companions of Artemis ). Nymphs featured in classic works of art , literature , and mythology . They are often attendants of goddesses and frequently occur in myths with a love motif, being

784-618: The Palace of Nestor in Pylos , dated to around 1300 BC. The details of any religion surrounding Dionysus in this period are scant, and most evidence comes in the form only of his name, written as di-wo-nu-su-jo ("Dionysoio" = 'of Dionysus') in Linear B , preserved on fragments of clay tablets that indicate a connection to offerings or payments of wine, which was described as being "of Dionysus". References have also been uncovered to "women of Oinoa",

833-592: The "place of wine", who may correspond to the Dionysian women of later periods. Other Mycenaean records from Pylos record the worship of a god named Eleuther, who was the son of Zeus, and to whom oxen were sacrificed. The link to both Zeus and oxen, as well as etymological links between the name Eleuther or Eleutheros with the Latin name Liber Pater , indicates that this may have been another name for Dionysus. According to Károly Kerényi , these clues suggest that even in

882-669: The "son of Zeus". Jane Ellen Harrison believed that the name Dionysus means "young Zeus". Robert S. P. Beekes has suggested a Pre-Greek origin of the name, since all attempts to find an Indo-European etymology are doubtful. Later variants include Dionūsos and Diōnūsos in Boeotia ; Dien(n)ūsos in Thessaly ; Deonūsos and Deunūsos in Ionia ; and Dinnūsos in Aeolia , besides other variants. A Dio- prefix

931-627: The Indians. Isodaetes , Ισοδαίτης , meaning "he who distributes equal portions", cult epithet also shared with Helios. Kemilius , Κεμήλιος ( kemas : "young deer, pricket"). Liknites ("he of the winnowing fan"), as a fertility god connected with mystery religions . A winnowing fan was used to separate the chaff from the grain. Lenaius , Ληναῖος ("god of the wine-press") Lyaeus , or Lyaios (Λυαῖος, "deliverer", literally "loosener"), one who releases from care and anxiety. Lysius , Λύσιος ("delivering, releasing"). At Thebes there

980-835: The Roman state treated independent, popular festivals of Bacchus ( Bacchanalia ) as subversive, partly because their free mixing of classes and genders transgressed traditional social and moral constraints. Celebration of the Bacchanalia was made a capital offence, except in the toned-down forms and greatly diminished congregations approved and supervised by the State. Festivals of Bacchus were merged with those of Liber and Dionysus. The dio- prefix in Ancient Greek Διόνυσος ( Diónūsos ; [di.ó.nyː.sos] ) has been associated since antiquity with Zeus ( genitive Dios ), and

1029-550: The Saint Artemidos. Nymphs are often depicted in classic works across art, literature, mythology, and fiction. They are often associated with the medieval romances or Renaissance literature of the elusive fairies or elves . A motif that entered European art during the Renaissance was the idea of a statue of a nymph sleeping in a grotto or spring. This motif supposedly came from an Italian report of

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1078-472: The Sanskrit अमृत ( amṛta ) as both words denote a drink or food that gods use to achieve immortality. The two words appear to be derived from the same Indo-European form * ṇ-mṛ-tós , "un-dying" ( n- : negative prefix from which the prefix a- in both Greek and Sanskrit are derived; mṛ : zero grade of * mer- , "to die"; and -to- : adjectival suffix). A semantically similar etymology exists for nectar ,

1127-542: The beverage of the gods (Greek: νέκταρ néktar ) presumed to be a compound of the PIE roots *nek- , "death", and -*tar , "overcoming". Lycurgus, king of Thrace, forbade the cult of Dionysus , whom he drove from Thrace , and attacked the gods' entourage when they celebrated the god. Among them was Ambrosia, who turned herself into a grapevine to hide from his wrath. Dionysus, enraged by the king's actions, drove him mad. In his fit of insanity he killed his son, whom he mistook for

1176-545: The cry "euae" in lyric passages, and in Euripides ' play, The Bacchae . Iacchus , Ἴακχος a possible epithet of Dionysus, 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 ( Iakchos ), a hymn sung in honor of Dionysus. Indoletes , Ἰνδολέτης , meaning slayer/killer of Indians. Due to his campaign against

1225-508: The etymology of the noun nýmphē remains uncertain. The Doric and Aeolic ( Homeric ) form is nýmphā ( νύμφα ). Modern usage more often applies to young women, contrasting with parthenos ( παρθένος ) "a virgin (of any age)", and generically as kore ( κόρη < κόρϝα ) "maiden, girl". The term is sometimes used by women to address each other and remains the regular Modern Greek term for " bride ". Nymphs were sometimes beloved by many and dwelt in specific areas related to

1274-588: The final time before her suitors, the effects of years had been stripped away, and they were inflamed with passion at the sight of her. On the other hand, in Alcman , nectar is the food, and in Sappho and Anaxandrides , ambrosia is the drink. A character in Aristophanes ' Knights says, "I dreamed the goddess poured ambrosia over your head—out of a ladle." Both descriptions could be correct, as ambrosia could be

1323-483: The god taking both an active male and a passive female role. It is subversive for Dionysus to receive anal sex; a high status male was expected to penetrate his youthful lovers. Anthroporraistes , Ἀνθρωπορραίστης ("man-destroyer"), a title of Dionysus at Tenedos. Bassareus , Βασσαρεύς a Thracian name for Dionysus, which derives from bassaris or "fox-skin", which item was worn by his cultists in their mysteries. Bougenes , Βουγενής or Βοηγενής ("borne by

1372-424: The god. Dimetor Διμήτωρ ("twice-born") Refers to Dionysus's two births. Dendrites Δενδρίτης ("of the trees"), as a fertility god. Dithyrambos , Διθύραμβος used at his festivals, referring to his premature birth. Eleutherios Ἐλευθέριος ("the liberator"), an epithet shared with Eros . Endendros ("he in the tree"). Enorches ("with balls"), with reference to his fertility, or "in

1421-401: The hands of Dionysus' followers in later myths, but as an epithet of Dionysus himself, whose mythology describes a god who must endure suffering before triumphing over it. According to Kerényi, the title of "man who suffers" likely originally referred to the god himself, only being applied to distinct characters as the myth developed. The oldest known image of Dionysus, accompanied by his name,

1470-500: The head, panther or tiger skins, serpents, phallic symbolism (Shiva lingam), association as a wanderer and outcaste and association with ritual ecstasy. Shiva is understood to be one of a triple godhead that includes Vishnu and Brahma. Dionysus is noted in several references with an association with the east and India. A Mycenaean variant of Bacchus was thought to have been "a divine child" abandoned by his mother and eventually raised by " nymphs , goddesses , or even animals." Dionysus

1519-518: The inscription on item KH Gq 5 is thought to confirm Dionysus's early worship. In Mycenaean Greek the form of Zeus is di-wo . The second element -nūsos is of unknown origin. It is perhaps associated with Mount Nysa , the birthplace of the god in Greek mythology, where he was nursed by nymphs (the Nysiads ), although Pherecydes of Syros had postulated nũsa as an archaic word for "tree" by

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1568-476: The lovers of heroes and other deities. Desirable and promiscuous, nymphs can rarely be fully domesticated, being often aggressive to their mortal affairs. Since the Middle Ages , nymphs have been sometimes popularly associated or even confused with fairies . The Greek word nýmphē has the primary meaning of "young woman; bride, young wife" but is not usually associated with deities in particular. Yet

1617-535: The myth, but also the god's transformations into lion and bull, and the boisterousness of those who drink alcohol. Also cognate with the "roar of thunder", which refers to Dionysus' father, Zeus "the thunderer". ) Choiropsalas χοιροψάλας ("pig-plucker": Greek χοῖρος = "pig", also used as a slang term for the female genitalia). A reference to Dionysus's role as a fertility deity. Chthonios Χθόνιος ("the subterranean") Cistophorus Κιστοφόρος ("basket-bearer, ivy-bearer"), Alludes To baskets being sacred to

1666-442: The names for various classes of nymphs have plural feminine adjectives, most agreeing with the substantive numbers and groups of nymphai. There is no single adopted classification that could be seen as canonical and exhaustive. Some classes of nymphs tend to overlap, which complicates the task of precise classification. e.g. dryads and hamadryads as nymphs of trees generally, meliai as nymphs of ash trees . The following

1715-410: The natural environment: e.g. mountainous regions; forests; springs. Other nymphs were part of the retinue of a god (such as Dionysus , Hermes , or Pan ) or of a goddess (generally the huntress Artemis ). The Greek nymphs were also spirits invariably bound to places, not unlike the Latin genius loci , and sometimes this produced complicated myths like the cult of Arethusa to Sicily. In some of

1764-740: The nymphs included divination and shapeshifting . Nymphs, like other goddesses, were immortal except for the Hamadryads , whose lives were bound to a specific tree. Nymphs are divided into various broad subgroups based on their habitat, such as the Meliae ( ash tree nymphs), the Dryads ( oak tree nymphs), the Alseids ( grove nymphs), the Naiads ( spring nymphs), the Nereids (sea nymphs),

1813-502: The oppressive restraints of the powerful. His thyrsus , a fennel-stem sceptre, sometimes wound with ivy and dripping with honey, is both a beneficent wand and a weapon used to destroy those who oppose his cult and the freedoms he represents. Those who partake of his mysteries are believed to become possessed and empowered by the god himself. His origins are uncertain, and his cults took many forms; some are described by ancient sources as Thracian , others as Greek. In Orphism , he

1862-582: The rites and cults of individual nymphs venerated by country people in the springs and clefts of Latium . Among the Roman literate class, their sphere of influence was restricted and they appear almost exclusively as divinities of the watery element. The ancient Greek belief in nymphs survived in many parts of the country into the early years of the twentieth century when they were usually known as " nereids ". Nymphs often tended to frequent areas distant from humans but could be encountered by lone travelers outside

1911-455: The sixth century BC. On a vase of Sophilos the Nysiads are named νύσαι ( nusae ). Kretschmer asserted that νύση ( nusē ) is a Thracian word that has the same meaning as νύμφη ( nýmphē ), a word similar with νυός ( nuos ) (daughter in law, or bride, I-E *snusós, Sanskr. snusā ). He suggested that the male form is νῦσος ( nūsos ) and this would make Dionysus

1960-445: The standard Greek pantheon at a relatively late date, based on his myths which often involve this theme—a god who spends much of his time on earth abroad, and struggles for acceptance when he returns to Greece. However, more recent evidence has shown that Dionysus was in fact one of the earliest gods attested in mainland Greek culture. The earliest written records of Dionysus worship come from Mycenaean Greece , specifically in and around

2009-477: The supposed healing and cleansing powers of honey, and because fermented honey ( mead ) preceded wine as an entheogen in the Aegean world; on some Minoan seals, goddesses were represented with bee faces (compare Merope and Melissa ). The concept of an immortality drink is attested in at least two ancient Indo-European languages: Greek and Sanskrit . The Greek ἀμβροσία ( ambrosia ) is semantically linked to

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2058-533: The testicles" in reference to Zeus' sewing the baby Dionysus "into his thigh", understood to mean his testicles). Used at Samos according to Hesyichius , or Lesbos according to the scholiast on Lycophron's Alexandra . Eridromos ("good-running"), in Nonnus' Dionysiaca. Erikryptos Ἐρίκρυπτος ("completely hidden"), in Macedonia. Euaster (Εὐαστήρ), from the cry "euae". Euius ( Euios ), from

2107-470: The thirteenth century BC, the core religion of Dionysus was in place, as were his important myths. At Knossos in Minoan Crete , men were often given the name "Pentheus", who is a figure in later Dionysian myth and which also means "suffering". Kerényi argued that to give such a name to one's child implies a strong religious connection, potentially not the separate character of Pentheus who suffers at

2156-584: The variants of the name seem to point to an original *Dios-nysos . The earliest attestation is the Mycenaean Greek dative form 𐀇𐀺𐀝𐀰 (di-wo-nu-so) , featured on two tablets that had been found at Mycenaean Pylos and dated to the twelfth or thirteenth century BC. At that time, there could be no certainty on whether this was indeed a theonym , but the 1989–90 Greek-Swedish Excavations at Kastelli Hill , Chania, unearthed, inter alia , four artefacts bearing Linear B inscriptions; among them,

2205-409: The village, where their music might be heard, and the traveler could spy on their dancing or bathing in a stream or pool, either during the noon heat or in the middle of the night. They might appear in a whirlwind. Such encounters could be dangerous, bringing dumbness, besotted infatuation, madness or stroke to the unfortunate man. When parents believed their child to be nereid-struck, they would pray to

2254-621: The works of the Greek-educated Latin poets , the nymphs gradually absorbed into their ranks the indigenous Italian divinities of springs and streams ( Juturna , Egeria , Carmentis , Fontus ) while the Lymphae (originally Lumpae), Italian water goddesses, owing to the accidental similarity of their names, could be identified with the Greek Nymphae. The classical mythologies of the Roman poets were unlikely to have affected

2303-543: Was the metamorphosis, at the hand of the god, of his followers into hybrid creatures, usually represented by both tame and wild satyrs , representing the transition from civilized life back to nature as a means of escape. While scholarly references are scarce, there exists a notable overlap between the Greco-Roman Dionysus and the Hindu god Shiva. Shared iconography and background include a crescent or horns on

2352-729: Was variably known with the following epithets : Acratophorus , Ἀκρατοφόρος ("giver of unmixed wine"), at Phigaleia in Arcadia . Acroreites at Sicyon . Adoneus , a rare archaism in Roman literature, a Latinised form of Adonis , used as epithet for Bacchus. Aegobolus Αἰγοβόλος ("goat-shooter") at Potniae , in Boeotia . Aesymnetes Αἰσυμνήτης ("ruler" or "lord") at Aroë and Patrae in Achaea . Agrios Ἄγριος ("wild"), in Macedonia . Androgynos Ἀνδρόγυνος ( androgynous , specifically in intercourse) referring to

2401-545: Was variously a son of Zeus and Persephone ; a chthonic or underworld aspect of Zeus; or the twice-born son of Zeus and the mortal Semele . The Eleusinian Mysteries identify him with Iacchus , the son or husband of Demeter . Most accounts say he was born in Thrace, traveled abroad, and arrived in Greece as a foreigner. His attribute of "foreignness" as an arriving outsider-god may be inherent and essential to his cults, as he

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