Dionysiac


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Di·o·nys·i·ac

 (dī′ə-nĭs′ē-ăk′)
adj.
1. Greek Mythology Of or relating to Dionysus or the Dionysia.
2. often dionysiac Ecstatic or wild.

[Latin Dionȳsiacus, from Greek Dionūsiakos, from Dionūsios; see Dionysian.]

Dionysiac

(ˌdaɪəˈnɪzɪˌæk)
adj
1. (Classical Myth & Legend) of or relating to Dionysus or his worship
2. (Classical Myth & Legend) a less common word for Dionysian
References in classic literature ?
Firstly, it is certainly not later than the beginning of the sixth century, for it makes no mention of Iacchus, and the Dionysiac element was introduced at Eleusis at about that period.
Musical amateurs, too, are a folk strangely out of place among philosophers, for they are the last persons in the world who would come to anything like a philosophical discussion, if they could help, while they run about at the Dionysiac festivals as if they had let out their ears to hear every chorus; whether the performance is in town or country--that makes no difference--they are there.
For all that, Dionysiac imagery seeped into early Christian art at the highest level.
It only exists where the Dionysiac soul descends into its own depths acting in favour of Dike (Voegelin, 1957, 243-266).
33) For even the artist gives up "his subjectivity in the Dionysiac process" and "the 'I' of the lyric poet begins to sound out "from the deepest abyss of being; his 'subjectivity', as this concept is used by modern aestheticians, is imaginary.
we catch a glimpse of the essence of the Dionysiac, which is best conveyed by the analogy of intoxication" (17).
1) Euripides, because The Bacchae lacks the Dionysiac element.
Another Sasanian edifice that may also have had a religious function is the large complex located at the northern limits of Bisapur, where the famous mosaics with Dionysiac scenes where excavated.
Now, however, she seems to be enchanted or hypnotised by the magical atmosphere of Lughnasa celebrations which reflects "the Dionysiac side of even the most religious and outwardly repressed people" (Gussow 204).
The volume opens with an article by one of the great masters of Nonnian studies, Pierre Chuvin, who shows that the Dionysiaca is not a poem of true Dionysiac religiosity; the epic provides solace through hope, and not salvation per se.
The answer is that both the heroes of Greek tragedies and the chorus function for the audience as a coherent Apolline forming or housing of Dionysiac energies.