πολυώνυμε, i.e., worshipped by various special titles in different places. The reference of the epithet to local rituals is well brought out by Theocr. 15. 109 “῾απηροδιτἐ πολυώνυμε καὶ πολύναε”. Most of the greater deities are called “πολυώνυμοι” by the poets; but the word is peculiarly suitable to Dionysus, owing to the manner in which his cult was interwoven with other cults; thus in relation to Demeter he was “Ἴακχος”; to the Muses, “Μελπόμενος”; to Hades, “Ζαγρεύς”. Dionysus was distinctively “πολυειδὴς καὶ πολύμορφος” ( Plut. Mor. 389 c). Upwards of sixty titles given to him can be enumerated (see Preller, Griech. Mythol.). Καδμείας. We should not write “Καδμεΐας”, and “διλόφοιο” in 1126, with Dindorf. Nor is it necessary to place “νύμφας” after “ἄγαλμα”, with Nauck. See Metrical Analysis. ἄγαλμα, glory: Aesch. Ag. 207 “τέκνον...δόμων ἄγαλμα.” νύμφας, bride, young wife. Semele, daughter of Cadmus and Harmonia, was beloved by Zeus, and was ensnared by Hera into praying him that he would come to her in the same guise as to Hera. He came to her. therefore, armed with his thunderbolts, and amid lightning, which destroyed her. She was great with child, and Zeus saved her son, Dionysus. βαρυβρεμέτα (for the “υ_”, cp. 336 n.) alludes to this story. Ov. Met. 3. 298(Jupiter, bound by his own oath, grants Semele's prayer): “ergo maestissimus altum | Aethera conscendit, nutuque sequentia traxit | Nubila; quis nimbos immixtaque fulgura ventis | Addidit, et tonitrus, et inevitabile fulmen.”
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