book i

. he treats of the eight parts of speech; in ii. of the elementary ideas of grammar and of style; in iii. of quantity and metres.

The best edition is in H. Keil's _Grammatici Latini_, i.; see also C. von Paucker, _Kleinere Studien_, i. (1883), on the Latinity of Diomedes.

DION, tyrant of Syracuse (408-353 B.C.), the son of Hipparinus, and brother-in-law of Dionysius the Elder. In his youth he was an admirer and pupil of Plato, whom Dionysius had invited to Syracuse; and he used every effort to inculcate the maxims of his master in the mind of the tyrant. The stern morality of Dion was distasteful to the younger Dionysius, and the historian Philistus, a faithful supporter of despotic power, succeeded in procuring his banishment on account of alleged intrigues with the Carthaginians. The exiled philosopher retired to Athens, where he was at first permitted to enjoy his revenues in peace; but the intercession of Plato (who had again visited Syracuse to procure Dion's recall) only served to exasperate the tyrant, and at length provoked him to confiscate the property of Dion, and give his wife to another. This last outrage roused Dion. Assembling a small force at Zacynthus, he sailed to Sicily (357) and was received with demonstrations of joy. Dionysius, who was in Italy, returned to Sicily, but was defeated and obliged to flee. Dion himself was soon after supplanted by the intrigues of Heracleides, and again banished. The incompetency of the new leader and the cruelties of Apollocrates, the son of Dionysius, soon led to his recall. He had, however, scarcely made himself master of Sicily when the people began to express their discontent with his tyrannical conduct, and he was assassinated by Callippus, an Athenian who had accompanied him in his expedition.

See _Lives_ by Plutarch and Cornelius Nepos (cf. Diod. Sic. xvi. 6-20) and in modern times by T. Lau (1860); see also SYRACUSE and SICILY: _History_.

DIONE, in the earliest Greek mythology, the wife of Zeus. As such she is associated with Zeus Naïus (the god of fertilizing moisture) at Dodona (Strabo vii. p. 329), by whose side she sits, adorned with a bridal veil and garland and holding a sceptre. As the oracle declined in importance, her place as the wife of Zeus was taken by Hera. It is probable that in very early times the cult of Dione existed in Athens, where she had an altar before the Erechtheum. After her admission to the general religious system of the Greeks, Dione was variously described. In the _Iliad_ (v. 370) she is the mother by Zeus of Aphrodite, who is herself in later times called Dione (the epithet Dionaeus was given to Julius Caesar as claiming descent from Venus). In Hesiod (_Theog._ 353) she is one of the daughters of Oceanus; in Pherecydes (ap. schol. _Iliad_, xviii. 486), one of the nymphs of Dodona, the nurses of Dionysus; in Euripides (frag. 177), the mother of Dionysus; in Hyginus (fab. 9. 82), the daughter of Atlas, wife of Tantalus and mother of Pelops and Niobe. Others make her a Titanid, the daughter of Uranus and Gaea (Apollodorus i. 1). Speaking generally, Dione may be regarded as the female embodiment of the attributes of Zeus, to whose name her own is related as Juno (= Jovino) to Jupiter.

DIONYSIA, festivals in honour of the god Dionysus generally, but in

## particular the festivals celebrated in Attica and by the branches of the

Attic-Ionic race in the islands and in Asia Minor. In Attica there were two festivals annually. (1) The lesser Dionysia, or [Greek: ta kat agrous], was held in the country places for four days (about the 19th to the 22nd of December) at the first tasting of the new wine. It was accompanied by songs, dance, phallic processions and the impromptu performances of itinerant players, who with others from the city thronged to take part in the excitement of the rustic sports. A favourite amusement was the Ascoliasmus, or dancing on one leg upon a leathern bag ([Greek: askos]), which had been smeared with oil. (2) The _greater_ Dionysia, or [Greek: ta en astei], was held in the city of Athens for six days (about the 28th of March to the 2nd of April). This was a festival of joy at the departure of winter and the promise of summer, Dionysus being regarded as having delivered the people from the wants and troubles of winter. The religious act of the festival was the conveying of the ancient image of the god, which had been brought from Eleutherae to Athens, from the ancient sanctuary of the Lenaeum to a small temple near the Acropolis and back again, with a chorus of boys and a procession carrying masks and singing the dithyrambus. The festival culminated in the production of tragedies, comedies and satyric dramas in the great theatre of Dionysus. Other festivals in honour of Dionysus were the Anthesteria (q.v.); the Lenaea (about the 28th to the 31st of January), or festival of vats, at which, after a great public banquet, the citizens went through the city in procession to attend the dramatic representations; the Oschophoria (October-November), a vintage festival, so called from the branches of vine with grapes carried by twenty youths from the ephebi, two from each tribe, in a race from the temple of Dionysus in Athens to the temple of Athena Sciras in Phalerum.

See A. Mommsen, _Feste der Stadt Athen_ (1898); L. Preller, _Griechische Mythologie_; L. C. Purser in Smith's _Dictionary of Antiquities_ (3rd ed., 1890); article DIONYSOS in W. H. Roscher's _Lexikon der Mythologie_; and the exhaustive account with bibliography by J. Girard in Daremberg and Saglio's _Dictionnaire des antiquités_.

DIONYSIUS, pope from 259 to 268. To Dionysius, who was elected pope in 259 after the persecution of Valerian, fell the task of reorganizing the Roman church, which had fallen into great disorder. At the protest of some of the faithful at Alexandria, he demanded from the bishop of Alexandria, also called Dionysius, explanations touching his doctrine. He died on the 26th of December 268.

DIONYSIUS (c. 432-367 B.C.), tyrant of Syracuse, began life as a clerk in a public office, but by courage and diplomacy succeeded in making himself supreme (see SYRACUSE). He carried on war with Carthage with varying success; his attempts to drive the Carthaginians entirely out of the island failed, and at his death they were masters of at least a third of it. He also carried on an expedition against Rhegium and its allied cities in Magna Graecia. In one campaign, in which he was joined by the Lucanians, he devastated the territories of Thurii, Croton and Locri. After a protracted siege he took Rhegium (386), and sold the inhabitants as slaves. He joined the Illyrians in an attempt to plunder the temple of Delphi, pillaged the temple of Caere on the Etruscan coast, and founded several military colonies on the Adriatic. In the Peloponnesian War he espoused the side of the Spartans, and assisted them with mercenaries. He also posed as an author and patron of literature; his poems, severely criticized by Philoxenus, were hissed at the Olympic games; but having gained a prize for a tragedy on the _Ransom of Hector_ at the Lenaea at Athens, he was so elated that he engaged in a debauch which proved fatal. According to others, he was poisoned by his physicians at the instigation of his son. His life was written by Philistus, but the work is not extant. Dionysius was regarded by the ancients as a type of the worst kind of despot--cruel, suspicious and vindictive. Like Peisistratus, he was fond of having distinguished literary men about him, such as the historian Philistus, the poet Philoxenus, and the philosopher Plato, but treated them in a most arbitrary manner.

See Diod. Sic. xiii., xiv., xv.; J. Bass, _Dionysius I. von Syrakus_ (Vienna, 1881), with full references to authorities in footnotes; articles SICILY and SYRACUSE.

His son DIONYSIUS, known as "the Younger," succeeded in 367 B.C. He was driven from the kingdom by Dion (356) and fled to Locri; but during the commotions which followed Dion's assassination, he managed to make himself master of Syracuse. On the arrival of Timoleon he was compelled to surrender and retire to Corinth (343), where he spent the rest of his days in poverty (Diodorus Siculus xvi.; Plutarch, _Timoleon_).

See SYRACUSE and TIMOLEON; and, on both the Dionysii, articles by B. Niese in Pauly-Wissowa's _Realencyclopädie_, v. pt. 1 (1905).

DIONYSIUS AREOPAGITICUS (or "the Areopagite"), named in Acts xvii. 34 as one of those Athenians who believed when they had heard Paul preach on Mars Hill. Beyond this mention our only knowledge of him is the statement of Dionysius, bishop of Corinth (fl. A.D. 171), recorded by Eusebius (_Church Hist._ iii. 4; iv. 23), that this same Dionysius the Areopagite was the first "bishop" of Athens. Some hundreds of years after the Areopagite's death, his name was attached by the Pseudo-Areopagite to certain theological writings composed by the latter. These were destined to exert enormous influence upon medieval thought, and their fame led to the extension of the personal legend of the real Dionysius. Hilduin, abbot of St Denys (814-840), identified him with St Denys, martyr and patron-saint of France. In Hilduin's _Areopagitica_, the Life and Passion of the most holy Dionysius (Migne, _ Patrol. Lat._ tome 106), the Areopagite is sent to France by Clement of Rome, and suffers martyrdom upon the hill where the monastery called St Denys was to rise in his honour. There is no earlier trace of this identification, and Gregory of Tours (d. 594) says (_Hist. Francorum_, i. 18) that St Denys came to France in the reign of Decius (A.D. 250), which falls about midway between the presumptive death of the real Areopagite and the probable date of the writings to which he owed his adventitious fame.

Traces of the influence of these writings appear in the works of Eastern theologians in the early part of the 6th century. They also were cited at the council held in Constantinople in 533, which is the first certain dated reference to them. In the West, Gregory the Great (d. 604) refers to them in his thirty-fourth sermon on the gospels (Migne, _Pat. Lat._ tome 76, col. 1254). They did not, however, become generally known in the Western church till after the year 827, when the Byzantine emperor Michael the Stammerer sent a copy to Louis the Pious. It was given over to the care of the above-mentioned abbot Hilduin. In the next generation the scholar and philosopher Joannes Scotus Erigena (q.v.) translated the Dionysian writings into Latin. This appears to have been the only Latin translation until the 12th century when another was made, followed by several others.

Thus, the author, date and place of composition of these writings are unknown. External evidence precludes a date later than the year 500, and the internal evidence from the writings themselves precludes any date prior to 4th-century phases of Neo-platonism. The extant writings of the Pseudo-Areopagite are: (a) [Greek: Peri tês ouranias hierarchias], _Concerning the Celestial Hierarchy_, in fifteen chapters. (b) [Greek: Peri tês ekklêsiastikês hierarchias], _Concerning the Ecclesiastical Hierarchy_, in seven chapters. (c) [Greek: Peri theiôn onomatôn], _Concerning Divine Names_, in thirteen chapters. (d) [Greek: Peri mystikês theologias], _Concerning Mystic Theology_, in five chapters. (e) Ten letters addressed to various worthies of the apostolic period.

Although these writings seem complete, they contain references to others of the same author. But of the latter nothing is known, and they may never have existed.

The writings of the Pseudo-Areopagite are of great interest, first as a striking presentation of the heterogeneous elements that might unite in the mind of a gifted man in the 5th century, and secondly, because of their enormous influence upon subsequent Christian theology and art. Their ingredients--Christian, Greek, Oriental and Jewish--are not crudely mingled, but are united into an organic system. Perhaps theological philosophic fantasy has never constructed anything more remarkable. The system of Dionysius was a proper product of its time,--lofty, apparently complete, comparable to the _Enneads_ of Plotinus which formed part of its materials. But its materials abounded everywhere, and offered themselves temptingly to the hand strong enough to build with them. There was what had entered into Neo-platonism, both in its dialectic form as established by Plotinus, and in its magic-mystic modes devised by Iamblichus (d. c. 333). There was Jewish angel lore and Eastern mood and fancy; and there was Christianity so variously understood and heterogeneously constituted among Syro-Judaic Hellenic communities. Such Christianity held materials for formula and creed; also principles of liturgic and sacramental doctrine and priestly function; also a mass of popular beliefs as to intermediate superhuman beings who seemed nearer to men than any member of the Trinity.

Out of this vast spiritual conglomerate, Pseudo-Dionysius formed his system. It was not juristic,--not Roman, Pauline or Augustinian. Rather he borrowed his constructive principles from Hellenism in its last great creation, Neo-platonism. That had been able to gather and arrange within itself the various elements of latter-day paganism. The Neo-platonic categories might be altered in name and import, and yet the scheme remain a scheme; since the general principle of the transmission of life from the ultimate Source downward through orders of mediating beings unto men, might readily be adapted to the Christian God and his ministering angels. Pseudo-Dionysius had lofty thoughts of the sublime transcendence of the ultimate divine Source. That source was not remote or inert; but a veritable Source from which life streamed to all lower orders of existence,--in part directly, and in part indirectly as power and guidance through the higher orders to the lower. Life, creation, every good gift, is from God directly; but his flaming ministers also intervene to guide and aid the life of man; and the life which through love floods forth from God has its counterflow whereby it draws its own creations to itself. God is at once absolutely transcendent and universally immanent. To live is to be united with God; evil is the nonexistent, that is, severance from God. Whatever is, is part of the forth-flowing divine life which ever purifies, enlightens and perfects, and so draws all back to the Source.

The transcendent Source, as well as the universal immanence, is the Triune God. Between that and men are ranged the three triads of the Celestial Hierarchy: Seraphim, Cherubim and Thrones; Dominations, Virtues, Powers; Principalities, Archangels, Angels. Collectively their general office is to raise mankind to God through purification, illumination and perfection; and to all may be applied the term angel. The highest triad, which is nearest God, contemplates the divine effulgence, and reflects it onward to the second; the third, and more specifically angelic triad, immediately ministers to men. The sources of these names are evident: seraphim and cherubim are from the Old Testament; later Jewish writings gave names to archangels and angels, who also fill important functions in the New Testament. The other names are from Paul (Eph. i. 21; Col. i. 16).

Such is the system of Pseudo-Dionysius, as presented mainly in _The Celestial Hierarchy_. That work is followed by _The Ecclesiastical Hierarchy_, its counterpart on earth. What the primal triune Godhead is to the former, Jesus is to the latter. The Ecclesiastical Hierarchy likewise is composed of Triads. The first includes the symbolic sacraments: Baptism, Communion, Consecration of the Holy Chrism. Baptism signifies purification; Communion signifies enlightening; the Holy Chrism signifies perfecting. The second triad is made up of the three orders of Bishops, Presbyters and Deacons, or rather, as the Areopagite names them: Hierarchs, Light-bearers, Servitors. The third triad consists of monks, who are in a state of perfection, the initiated laity, who are in a state of illumination, and the catechumens, in a state of purification. All worship, in this treatise, is a celebration of mysteries, and the pagan mysteries are continually suggested by the terms employed.

The work _Concerning the Divine Names_ is a noble discussion of the qualities which may be predicated of God, according to the warrant of the terms applied to him in Scripture. The work _Concerning Mystic Theology_ explains the function of symbols, and shows that he who would know God truly must rise above them and above the conceptions of God drawn from sensible things.

The works of Pseudo-Dionysius began to influence theological thought in the West from the time of their translation into Latin by Erigena. Their use may be followed through the writings of scholastic philosophers, e.g. Peter Lombard, Albertus Magnus, Thomas Aquinas and many others. In poetry we find their influence in Dante, Spenser, Milton. The fifteenth chapter of _The Celestial Hierarchy_ constituted the canon of symbolical angelic lore for the literature and art of the middle ages. Therein the author explains in what respect theology ascribes to angels the qualities of fire, why the thrones are said to be _fiery_ ([Greek: pyrinous]); why the seraphim are _burning_ ([Greek: emprêstas]) as their name indicates. The fiery form signifies, with Celestial Intelligences, likeness to God. Dionysius explains the significance of the parts of the human body when given to celestial beings: feet are ascribed to angels to denote their unceasing movement on the divine business, and their feet are winged to denote their celerity. He likewise explains the symbolism of wands and axes, of brass and precious stones, when joined to celestial beings; and what wheels and a chariot denote when furnished to them,--and much more besides.

BIBLIOGRAPHY.--There is an enormous literature on Pseudo-Dionysius. The reader may be first referred to the articles in Smith's _Dictionary of Christian Biography_ and Hauck's _Realencyklopadie fur protestantische Theologie_ (Leipzig, 1898). The bibliography in the latter is very full. Some other references, especially upon the later influence of these works, are given in H. O. Taylor's _Classical Heritage of the Middle Ages_ (Macmillan, 1903). The works themselves are in Migne's _Patrologia Graeca_, tomes 3 and 4, with a Latin version. Erigena's version is in Migne, _Patrol. Lat._ t. 122. _Vita Dionysii_ by Hilduin is in Migne, _Pat. Lat._ 106. There is an English version by Parker (London, 1894 and 1897). (H. O. T.)

DIONYSIUS EXIGUUS, one of the most learned men of the 6th century, and especially distinguished as a chronologist, was, according to the statement of his friend Cassiodorus, a Scythian by birth, "_Scytha natione_." This may mean only that he was a native of the region bordering on the Black Sea, and does not necessarily imply that he was not of Greek origin. Such origin is indicated by his name and by his thorough familiarity with the Greek language. His surname "Exiguus" is usually translated "the Little," but he probably assumed it out of humility. He was living at Rome in the first half of the 6th century, and is usually spoken of as abbot of a Roman monastery. Cassiodorus, however, calls him simply "monk," while Bede calls him "abbot." But as it was not unusual to apply the latter term to distinguished monks who were not heads of their houses, it is uncertain whether Dionysius was abbot in fact or only by courtesy. He was in high repute as a learned theologian, was profoundly versed in the Holy Scriptures and in canon law, and was also an accomplished mathematician and astronomer. We owe to him a collection of 401 ecclesiastical canons, including the apostolical canons and the decrees of the councils of Nicaea, Constantinople, Chalcedon and Sardis, and also a collection of the decretals of the popes from Siricius (385) to Anastasius II. (498). These collections, which had great authority in the West (see CANON LAW), were published by Justel in 1628. Dionysius did good service to his contemporaries by his translations of many Greek works into Latin; and by these translations some works, the originals of which have perished, have been handed down to us. His name, however, is now perhaps chiefly remembered for his chronological labours. It was Dionysius who introduced the method of reckoning the Christian era which we now use (see CHRONOLOGY). His friend Cassiodorus depicts in glowing terms the character of Dionysius as a saintly ascetic, and praises his wisdom and simplicity, his accomplishments and his lowly-mindedness, his power of eloquent speech and his capacity of silence. He died at Rome, some time before A.D. 550.

His works have been published in Migne, _Patrologia Latina_, tome 67; see especially A. Tardif, _Histoire des sources du droit canonique_ (Paris, 1887), and D. Pitra, _Analecta novissima, Spicilegii Solesmensis continuatio_, vol. i. p. 36 (Paris, 1885).

DIONYSIUS HALICARNASSENSIS ("of Halicarnassus"), Greek historian and teacher of rhetoric, flourished during the reign of Augustus. He went to Rome after the termination of the civil wars, and spent twenty-two years in studying the Latin language and literature and preparing materials for his history. During this period he gave lessons in rhetoric, and enjoyed the society of many distinguished men. The date of his death is unknown. His great work, entitled [Greek: Rômaikê archaiologia] (Roman Antiquities), embraced the history of Rome from the mythical period to the beginning of the first Punic War. It was divided into twenty books,--of which the first nine remain entire, the tenth and eleventh are nearly complete, and the remaining books exist in fragments in the excerpts of Constantine Porphyrogenitus and an epitome discovered by Angelo Mai in a Milan MS. The first three books of Appian, and Plutarch's _Life of Camillus_ also embody much of Dionysius. His chief object was to reconcile the Greeks to the rule of Rome, by dilating upon the good qualities of their conquerors. According to him, history is philosophy teaching by examples, and this idea he has carried out from the point of view of the Greek rhetorician. But he has carefully consulted the best authorities, and his work and that of Livy are the only connected and detailed extant accounts of early Roman history.

Dionysius was also the author of several rhetorical treatises, in which he shows that he has thoroughly studied the best Attic models:--_The Art of Rhetoric_ (which is rather a collection of essays on the theory of rhetoric), incomplete, and certainly not all his work; _The Arrangement of Words_ ([Greek: Peri syntheseôs onomatôn]), treating of the combination of words according to the different styles of oratory; _On Imitation_ ([Greek: Peri mimêseôs]), on the best models in the different kinds of literature and the way in which they are to be imitated--a fragmentary work; _Commentaries on the Attic Orators_ ([Greek: Peri tôn archaiôn rhêtorôn hypomnêmatismoi]), which, however, only deal with Lysias, Isaeus, Isocrates and (by way of supplement) Dinarchus; _On the admirable Style of Demosthenes_ ([Greek: Peri tês lektikês Dêmosthenous deinotêtos]); and _On the Character of Thucydides_ ([Greek: Peri tou Thoukydidou charakteros]), a detailed but on the whole an unfair estimate. These two treatises are supplemented by letters to Cn. Pompeius and Ammaeus (two).

Complete edition by J. J. Reiske (1774-1777); of the _Archaeologia_ by A. Kiessling and V. Prou (1886) and C. Jacoby (1885-1891); Opuscula by Usener and Radermacher (1899); Eng. translation by E. Spelman (1758). A full bibliography of the rhetorical works is given in W. Rhys Roberts's edition of the Three Literary Letters (1901); the same author published an edition of the _De compositione verborum_ (1910, with trans.); see also M. Egger, _Denys d'Halicarnasse_ (1902), a very useful treatise. On the sources of Dionysius see O. Bocksch, "De fontibus Dion. Halicarnassensis" in _Leipziger Studien_, xvii. (1895). Cf. also J. E. Sandys, _Hist. of Class. Schol._ i. (1906).

DIONYSIUS PERIEGETES, author of a [Greek: Periêgêsis tês oikoumenês], a description of the habitable world in Greek hexameter verse, written in a terse and elegant style. Nothing certain is known of the date or nationality of the writer, but there is some reason for believing that he was an Alexandrian, who wrote in the time of Hadrian (some put him as late as the end of the 3rd century). The work enjoyed a high degree of popularity in ancient times as a school-book; it was translated into Latin by Rufus Festus Avienus, and by the grammarian Priscian. The commentary of Eustathius is valuable.

The best editions are by G. Bernhardy (1828) and C. Müller (1861) in their _Geographici Graeci minores_; see also E. H. Bunbury, _Ancient Geography_ (ii. p. 480), who regards the author as flourishing from the reign of Nero to that of Trajan, and U. Bernays, _Studien zu Dion. Perieg._ (1905). There are two old English translations: T. Twine (1572, black letter), J. Free (1789, blank verse).

DIONYSIUS TELMAHARENSIS ("of Tell-Ma[h.]r[=e]"), patriarch or supreme head of the Syrian Jacobite Church during the years 818-848, was born at Tell-Ma[h.]r[=e] near Ra[k.][k.]a (ar-Ra[k.][k.]ah) on the Bal[=i]kh. He was the author of an important historical work, which has seemingly perished except for some passages quoted by Barhebraeus and an extract found by Assemani in Cod. _Vat._ 144 and published by him in the _Bibliotheca orientalis_ (ii. 72-77). He spent his earlier years as a monk at the convent of [K.]en-neshr[=e] on the upper Euphrates; and when this monastery was destroyed by fire in 815, he migrated northwards to that of Kais[=u]m in the district of Samos[=a]ta. At the death of the Jacobite patriarch Cyriacus in 817, the church was agitated by a dispute about the use of the phrase "heavenly bread" in connexion with the Eucharist. An anti-patriarch had been appointed in the person of Abraham of [K.]artam[=i]n, who insisted on the use of the phrase in opposition to the recognized authorities of the church. The council of bishops who met at Ra[k.][k.]a in the summer of 818 to choose a successor to Cyriacus had great difficulty in finding a worthy occupant of the patriarchal chair, but finally agreed on the election of Dionysius, hitherto known only as an honest monk who devoted himself to historical studies. Sorely against his will he was brought to Ra[k.][k.]a, ordained deacon and priest on two successive days, and raised to the supreme ecclesiastical dignity on the 1st of August. From this time he showed the utmost zeal in fulfilling the duties of his office, and undertook many journeys both within and without his province. The ecclesiastical schism continued unhealed during the thirty years of his patriarchate. The details of this contest, of his relations with the caliph Ma'm[=u]n, and of his many travels--including a journey to Egypt, on which he viewed with admiration the great Egyptian monuments,--are to be found in the _Ecclesiastical Chronicle_ of Barhebraeus.[1] He died in 848, his last days having been especially embittered by Mahommedan oppression. We learn from Michael the Syrian that his _Annals_ consisted of two parts each divided into eight chapters, and covered a period of 260 years, viz. from the accession of the emperor Maurice (582-583) to the death of Theophilus (842-843).

In addition to the lost _Annals_, Dionysius was from the time of Assemani until 1896 credited with the authorship of another important historical work--a _Chronicle_, which in four parts narrates the history of the world from the creation to the year A.D. 774-775 and is preserved entire in _Cod. Vat._ 162. The first part (edited by Tullberg, Upsala, 1850) reaches to the epoch of Constantine the Great, and is in the main an epitome of the Eusebian Chronicle.[2] The second part reaches to Theodosius II. and follows closely the _Ecclesiastical History_ of Socrates; while the third, extending to Justin II., reproduces the second part of the _History_ of John of Asia or Ephesus, and also contains the well-known chronicle attributed to Joshua the Stylite. The fourth part[3] is not like the others a compilation, but the original work of the author, and reaches to the year 774-775--apparently the date when he was writing. On the publication of this fourth part by M. Chabot, it was discovered and clearly proved by Nöldeke (_Vienna Oriental Journal_, x. 160-170), and Nau (_Bulletin critique_, xvii. 321-327), who independently reached the same conclusion, that Assemani's opinion was a mistake, and that the chronicle in question was the work not of Dionysius of Tell-Ma[h.]r[=e] but of an earlier writer, a monk of the convent of Zu[k.]n[=i]n near [=A]mid (Diarbekr) on the upper Tigris. Though the author was a man of limited intelligence and destitute of historical skill, yet the last part of his work at least has considerable value as a contemporary account of events during the middle period of the 8th century. (N. M.)

FOOTNOTES:

[1] Ed. Abbeloos and Lamy, i. 343-386; cf. Wright, _Syriac Literature_, 196-200, and Chabot's introduction to his translation of the fourth part of the _Chronicle_ of (pseudo) Dionysius.

[2] See the studies by Siegfried and Gelzer, _Eusebii canonum epitome ex Dionysii Telmaharensis chronico petita_ (Leipzig, 1884), and von Gutschmid, _Untersuchungen über die syrische Epitome der Eusebischen Canones_ (Stuttgart, 1886).

[3] Text and translation by J.-B. Chabot (Paris, 1895).

DIONYSIUS THRAX (so called because his father was a Thracian), the author of the first Greek grammar, flourished about 100 B.C. He was a native of Alexandria, where he attended the lectures of Aristarchus, and afterwards taught rhetoric in Rhodes and Rome. His [Greek: Technê grammatikê], which we possess (though probably not in its original form), begins with the definition of grammar and its functions. Dealing next with accent, punctuation marks, sounds and syllables, it goes on to the different parts of speech (eight in number) and their inflections. No rules of syntax are given, and nothing is said about style. The authorship of Dionysius was doubted by many of the early middle-age commentators and grammarians, and in modern times its origin has been attributed to the oecumenical college founded by Constantine the Great, which continued in existence till 730. But there seems no reason for doubt; the great grammarians of imperial times (Apollonius Dyscolus and Herodian) were acquainted with the work in its present form, although, as was natural considering its popularity, additions and alterations may have been made later. The [Greek: Technê] was first edited by J. A. Fabricius from a Hamburg MS. and published in his _Bibliotheca Graeca_, vi. (ed. Harles). An Armenian translation, belonging to the 4th or 5th century, containing five additional chapters, was published with the Greek text and a French version, by M. Cirbied (1830). Dionysius also contributed much to the criticism and elucidation of Homer, and was the author of various other works--amongst them an account of Rhodes, and a collection of [Greek: Meletai] (literary studies), to which the considerable fragment in the _Stromata_ (v. 8) of Clement of Alexandria probably belongs.

Editions, with scholia, by I. Bekker in _Anecdota Graeca_, ii. and G. Uhlig (1884), reviewed exhaustively by P. Egenolff in Bursian's _Jahresbericht_, vol. xlvi. (1888); Scholia, ed. A. Hilgard (1901); see also W. Hörschelmann, _De Dionysii Thracis interpretibus veteribus_ (1874); J. E. Sandys, _Hist. of Classical Scholarship_, i. (1906).

DIONYSUS (probably = "son of Zeus," from [Greek: Dios] and [Greek: nysos], a Thracian word for "son"), in Greek mythology, originally a nature god of fruitfulness and vegetation, especially of the vine; hence, distinctively, the god of wine. The names Bacchus ([Greek: Bakchos], in use among the Greeks from the 5th century), Sabazius, and Bassareus, are also Thracian names of the god. The two first (like Iacchus, Bromius and Euios) have been connected with the loud "shout" ([Greek: sabazein = bazein = eúazein]) of his worshippers, Bassareus with [Greek: bassárai], the fox-skin garments of the Thracian Bacchanals. It has been suggested (J. E. Harrison _Prolegomena to Greek Religion_) that Sabazius and Bromius = "beer-god," "god of a cereal intoxicant" (cf. Illyrian _sabaia_ and modern Greek [Greek: brômi], "oats"), while W. Ridgeway (_Classical Review_, January 1896), comparing Apollo Smintheus, interprets Bassareus as "he who keeps away the foxes from the vineyards" (for various interpretations of these and other cult-titles, see O. Gruppe, _Griechische Mythologie_, ii. pp. 1408, 1532, especially the notes).

In Homer, notwithstanding the frequent mention of the use of wine, Dionysus is never mentioned as its inventor or introducer, nor does he appear in Olympus; Hesiod is the first who calls wine the gift of Dionysus. On the other hand, he is spoken of in the _Iliad_ (vi. 130 foll., a passage belonging to the latest period of epic), as "raging," an epithet that indicates that in those comparatively early times the orgiastic character of his worship was recognized. In fact, Dionysus may be regarded under two distinct aspects: that of a popular national Greek god of wine and cheerfulness, and that of a foreign deity, worshipped with ecstatic and mysterious rites introduced from Thrace. According to the usual tradition, he was born at Thebes--originally the local centre of his worship in Greece--and was the son of Zeus, the fertilizing rain god, and Semele, the daughter of Cadmus, a personification of earth. Before the child was mature, Zeus appeared to Semele at her request in his majesty as god of lightning, by which she was killed, but the infant was saved from the flames by Zeus (or Hermes). The epithet [Greek: perikionios], originally referring to an ivy-crowned, pillar-shaped fetish of the god, afterwards gave rise to the legend of a miraculous growth of ivy "round the pillars" of the royal palace, whereby the infant Dionysus was preserved from the flames. Zeus took him up, enclosed him within his own thigh till he came to maturity, and then brought him to the light, so that he was twice born; it was to celebrate this double birth that the _dithyrambus_ (also used as an epithet of the god) was sung (see _Etym. Mag._ s.v.). It has been suggested that this is an allusion to the _couvade_ of certain barbarous tribes, amongst whom it is customary, when a child is born, for the husband to take to his bed and receive medical treatment, as if he shared the pains of maternity (see COUVADE, and references there). Dionysus was then conveyed by Hermes to be brought up by the nymphs of Nysa, a purely imaginary spot, afterwards localized in different parts of the world, which claimed the honour of having been the birthplace of the god. As soon as Dionysus was grown up, he started on a journey through the world, to teach the cultivation of the vine and spread his worship among men. While so engaged he met with opposition, even in his own country, as in the case of Pentheus, king of Thebes, who opposed the orgiastic rites introduced by Dionysus among the women of Thebes, and, having been discovered watching one of these ceremonies, was mistaken for some animal of the chase, and slain by his own mother (see A. G. Bather, _Journ. Hell. Studies_, xiv. 1894). A similar instance is that of Lycurgus, a Thracian king, from whose attack Dionysus saved himself by leaping into the sea, where he was kindly received by Thetis. Lycurgus was blinded by Zeus and soon died, or became frantic and hewed down his own son, mistaking him for a vine. At Orchomenus, the three daughters of Minyas refused to join the other women in their nocturnal orgies, and for this were transformed into birds (see AGRIONIA). These and similar stories point to the vigorous resistance offered to the introduction of the mystic rites of Dionysus, in places where an established religion already existed. On the other hand, when the god was received hospitably he repaid the kindness by the gift of the vine, as in the case of Icarius of Attica (see ERIGONE).

The worship of Dionysus was actively conducted in Asia Minor,

## particularly in Phrygia and Lydia. Here, as Sabazius, he was associated

with the Phrygian goddess Cybele, and was followed in his expeditions by a _thiasos_ (retinue) of centaurs, and satyrs, with Pan and Silenus. In Lydia his triumphant return from India was celebrated by an annual festival on Mount Tmolus; in Lydia he assumed the long beard and long robe which were afterwards given him in his character of the "Indian Bacchus," the conqueror of the East, who, after the campaigns of Alexander, was reported to have advanced as far as the Ganges. The other incidents in which he appears in a purely triumphal character are his transforming into dolphins the Tyrrhene pirates who attacked him, as told in the Homeric hymn to Dionysus and represented on the monument of Lysicrates at Athens, and his part in the war of the gods against the giants. The former story has been connected with the sailors' custom of hanging vine leaves, ivy and bunches of grapes round the masts of vessels in honour of vintage festivals. The adventure with the pirates occurred on his voyage to Naxos, where he found Ariadne abandoned by Theseus. At Naxos Ariadne (probably a Cretan goddess akin to Aphrodite) was associated with Dionysus as his wife, by whom he was the father of Oenopion (wine-drinker), Staphylus (grape), and Euanthes (blooming), and their marriage was annually celebrated by a festival. Having compelled all the world to recognize his divinity, he descended to the underworld to bring up his mother, who was afterwards worshipped with him under the name of Thyone ("the raging"), he himself being called after her Thyoneus.

Another phase in the myth of Dionysus originated in observing the decay of vegetation in winter, to suit which he was supposed to be slain and to join the deities of the lower world. This phase of his character was developed by the Orphic poets, he having here the name of Zagreus ("torn in pieces"), and being no longer the Theban god, but a son of Zeus and Persephone. The child was brought up secretly, watched over by Curetes; but the jealous Hera discovered where he was, and sent Titans to the spot, who, finding him at play, tore him to pieces, and cooked and ate his limbs, while Hera gave his heart to Zeus. The tearing in pieces is referred by some to the torture experienced by the grape (_Naturschmerz_) when crushed for making into wine (cf. Burns's _John Barleycorn_); but it is better to refer it to the tearing of the flesh of the victim at sacrifices at which the deity or the sacred animal was slain, and sacramentally eaten raw (cf. the title [Greek: ômêstês] given to Dionysus in certain places, probably pointing to human sacrifice.) To connect this with the myth of the Theban birth of Dionysus, it is said that Zeus gave the child's heart to Semele, or himself swallowed it and gave birth to the new Dionysus (called Iacchus from his worshippers' cry of rejoicing), who was cradled and swung in a winnowing fan ([Greek: liknos]; see J. E. Harrison, _Journ. Hellenic Studies_, xxiii.), the swinging being supposed to act as a charm in awakening vegetation from its winter sleep. The conception of Zagreus, or the winter Dionysus, appears to have originated in Crete, but it was accepted also in Delphi, where his grave was shown, and sacrifice was secretly offered at it annually on the shortest day. The story is in many respects similar to that of Osiris. According to others, Zagreus was originally a god of the chase, who became a hunter of men and a god of the underworld, more akin to Hades than to Dionysus (see also TITANS).

Dionysus further possessed the prophetic gift, and his oracle at Delphi was as important as that of Apollo. Like Hermes, Dionysus was a god of the productiveness of nature, and hence Priapus was one of his regular companions, while not only in the mysteries but in the rural festivals his symbol, the phallus, was carried about ostentatiously. His symbols from the animal kingdom were the bull (perhaps a totemistic attribute and identified with him), the panther, the lion, the tiger, the ass, the goat, and sometimes also the dolphin and the snake. His personal attributes are an ivy wreath, the thyrsus (a staff with pine cone at the end), the laurel, the pine, a drinking cup, and sometimes the horn of a bull on his forehead. Artistically he was represented mostly either as a youth of soft, nearly feminine form, or as a bearded and draped man, but frequently also as an infant, with reference to his birth or to his bringing up in "Nysa." His earliest images were of wood with the branches still attached in parts, whence he was called Dionysus Dendrites, an allusion to his protection of trees generally (according to Pherecydes in C. W. Müller, _Frag. Hist. Graec._ iv. p. 637, the word [Greek: nysa] signified "tree"). It is suggested that the cult of Dionysus absorbed that of an old tree-spirit. He was figured also, like Hermes, in the form of a pillar or term surmounted by his head. For the connexion of Dionysus with Greek tragedy see DRAMA.

See Farnell, _Cults of the Greek States_, v. (1910); also O. Rapp, _Beziehungen des Dionysuskultus zu Thrakien_ (1882); O. Ribbeck, _Anfange und Entwickelung des Dionysuskultes in Attica_ (1869); A. Lang, _Myth, Ritual and Religion_, ii. p. 241; L. Dyer, _The Gods in Greece_ (1891); J. E. Harrison, _Prolegomena to the Study of Greek Religion_ (1903); J. G. Frazer, _The Golden Bough_, ii (1900), pp. 160, 291, who regards the bull and goat form of Dionysus as expressions of his proper character as a deity of vegetation; F. A. Voigt in Roscher's _Lexikon der Mythologie_; L. Preller, _Griechische Mythologie_ (4th ed. by C. Robert); F. Lenormant (s.v. "Bacchus") in Daremberg and Saglio's _Dictionnaire des antiquités_; O. Kern in Pauly-Wissowa's _Realencyclopadie_ (with list of cult titles); W. Pater, _Greek Studies_ (1895); E. Rohde, _Psyche_, ii., who finds the origin of the Hellenic belief in the immortality of the soul in the "enthusiastic" rites of the Thracian Dionysus, which lifted persons out of themselves, and exalted them to a fancied equality with the gods; O. Gruppe, _Griechische Mythologie und Religionsgeschichte_, ii. (1907), who considers Boeotia, not Thrace, to have been the original home of Dionysus; P. Foucart, "Le Culte de Dionysos en Attique" in _Mémoires de l'Institut national de France_, xxxvii. (1906), who finds the prototype of Dionysus in Egypt. _The Great Dionysiak Myth_ (1877-1878) by R. Brown contains a wealth of material, but is weak in scholarship. For a striking survival of Dionysiac rites in Thrace (Bizye), see Dawkins, in _J.H.S._ (1906), p. 191.

DIOPHANTUS, of Alexandria, Greek algebraist, probably flourished about the middle of the 3rd century. Not that this date rests on positive evidence. But it seems a fair inference from a passage of Michael Psellus (_Diophantus_, ed. P. Tannery, ii. p. 38) that he was not later than Anatolius, bishop of Laodicea from A.D. 270, while he is not quoted by Nicomachus (fl. c. A.D. 100), nor by Theon of Smyrna (c. A.D. 130), nor does Greek arithmetic as represented by these authors and by Iamblichus (end of 3rd century) show any trace of his influence, facts which can only be accounted for by his being later than those arithmeticians at least who would have been capable of understanding him fully. On the other hand he is quoted by Theon of Alexandria (who observed an eclipse at Alexandria in A.D. 365); and his work was the subject of a commentary by Theon's daughter Hypatia (d. 415). The _Arithmetica_, the greatest treatise on which the fame of Diophantus rests, purports to be in thirteen Books, but none of the Greek MSS. which have survived contain more than six (though one has the same text in seven Books). They contain, however, a fragment of a separate tract on _Polygonal Numbers_. The missing books were apparently lost early, for there is no reason to suppose that the Arabs who translated or commented on Diophantus ever had access to more of the work than we now have. The difference in form and content suggests that the _Polygonal Numbers_ was not part of the larger work. On the other hand the _Porisms_, to which Diophantus makes three references ("we have it in the Porisms that ..."), were probably not a separate book but were embodied in the _Arithmetica_ itself, whether placed all together or, as Tannery thinks, spread over the work in appropriate places. The "Porisms" quoted are interesting propositions in the theory of numbers, one of which was clearly that _the difference between two cubes can be resolved into the sum of two cubes_. Tannery thinks that the solution of a complete quadratic promised by Diophantus himself (I. def. 11), and really assumed later, was one of the Porisms.

Among the great variety of problems solved are problems leading to determinate equations of the first degree in one, two, three or four variables, to determinate quadratic equations, and to indeterminate equations of the first degree in one or more variables, which are, however, transformed into determinate equations by arbitrarily assuming a value for one of the required numbers, Diophantus being always satisfied with a rational, even if fractional, result and not requiring a solution in integers. But the bulk of the work consists of problems leading to indeterminate equations of the second degree, and these universally take the form that one or two (and never more) linear or quadratic functions of one variable x are to be made rational square numbers by finding a suitable value for x. A few problems lead to indeterminate equations of the third and fourth degrees, an easy indeterminate equation of the sixth degree being also found. The general type of problem is to find two, three or four numbers such that different expressions involving them in the first and second, and sometimes the third, degree are squares, cubes, partly squares and partly cubes, &c. E.g. _To find three numbers such that the product of any two added to the sum of those two gives a square_ (III. 15, ed. Tannery); _To find four numbers such that, if we take the square of their sum ± any one of them singly, all the resulting numbers are squares_ (III. 22); _To find two numbers such that their product ± their sum gives a cube_ (IV. 29); _To find three squares such that their continued product added to any one of them gives a square_ (V. 21).