Note 54 — PART II CHAPTER VIII ORIGINS OF THE BELIEF IN IMMORTALITY THE THRACIAN WORSHIP OF DIONYSOS

ὁ Θρῃξὶ μάντις Διόνυσος, E., Hec. 1267. Rhesos dwelling in Mt. Pangaios is Βάκχου προφήτης, Rh. 972. ἀφικέσθαι τοῖς Λειβηθρίοις παρὰ τοῦ Διονύσου μάντευμα ἐκ Θρᾴκης, Paus. 9, 30, 9. Aristoteles qui Theologumena scripsit, apud Ligyreos (?) ait in Thracia esse adytum Libero consecratum, ex quo redduntur oracula. Macr. 1, 18, 1. The wife of Spartacus, herself a Thracian, was μαντική τε καὶ κάτοχος τοῖς περὶ τῶν Διόνυσον ὀργιασμοῖς, Plu., Crass. 8. Octavian in Thrace consulted in Liberi patris luco barbara caerimonia, i.e. an oracle: Suet., Oct. 94. Even in 11 B.C. the Bessoi still had a ἱερεὺς τοῦ Διονύσου, Vologeses, who by means of prophesyings (πολλὰ θείασας) and τῇ παρὰ τοῦ θεοῦ δόξῃ stirred up his people to rebel against the Odrysai: D.C. 54, 34, 5. In 29 B.C. M. Crassus had handed over to the Odrysai the piece of land occupied by the Bessoi ἐν ᾗ καὶ τὸν θεὸν ἀγάλλουσι, D.C. 51, 25, 5.—The spirit of the old Thracian ecstatic cult reappeared in the character of the Bacchic worship introduced from Greece into Italy whose excesses (in 186 B.C.) are narrated by Livy: 39, 8 ff.: among these being viros velut mente capta cum iactatione fanatica corporis vaticinari: 39, 13, 12.