World Library  
Flag as Inappropriate
Email this Article


Article Id: WHEBN0000083133
Reproduction Date:

Title: Thyrsus  
Author: World Heritage Encyclopedia
Language: English
Subject: Dionysus, Maenad, Satyr, Tirso, Hermaphroditus
Publisher: World Heritage Encyclopedia


Thyrsus staff tied with taenia and topped with a pine cone.

A thyrsus or thyrsos (Ancient Greek: θύρσος) was a wand or staff of giant fennel (Ferula communis) covered with ivy vines and leaves, sometimes wound with taeniae and always topped with a pine cone.


  • Symbolism 1
  • Use 2
  • Literature 3
  • Gallery 4
  • Notes 5
  • See also 6
  • References 7
  • External links 8


The thyrsus, associated with Dionysus (or Bacchus) and his followers, the Satyrs and Maenads, is a symbol of prosperity, fertility, hedonism, and pleasure/enjoyment in general.[1] It has been suggested that this was specifically a fertility phallus, with the fennel representing the shaft of the penis and the pine cone representing the "seed" issuing forth. The thyrsus was tossed in the Bacchic dance:

Pentheus: The thyrsus— in my right hand shall I hold it?
Or thus am I more like a Bacchanal?
Dionysus: In thy right hand, and with thy right foot raise it".[2]

Sometimes the thyrsus was displayed in conjunction with a kantharos wine cup, another symbol of Dionysus, forming a male-and-female combination like that of the royal scepter and orb.[3]


In Greek religion, the staff was carried by the votaries of Dionysus. Euripides wrote that honey dripped from the thyrsos staves that the Bacchic maenads carried.[4] The thyrsus was a sacred instrument at religious rituals and fêtes.

The fabulous history of Bacchus relates that he converted the thyrsi carried by himself and his followers into dangerous weapons, by concealing an iron point in the head of leaves.[5] Hence his thyrsus is called "a spear enveloped in vine-leaves",[6] and its point was thought to incite to madness.[7]


In the Iliad, Diomedes, one of the leading warriors of the Achaeans, mentions the thyrsus while speaking to Glaucus, one of the Lycian commanders in the Trojan army, about Lycurgus, the king of Scyros:

He it was that/drove the nursing women who were in charge/of frenzied Bacchus through the land of Nysa,/and they flung their thyrsi on the ground as/murderous Lycurgus beat them with his ox-/goad. (Iliad, Book VI.132-37)

The thyrsus is explicitly attributed to Dionysus in Euripides's play The Bacchae as part of the costume of the Dionysian cult.

...To raise my Bacchic shout, and clothe all who respond/ In fawnskin habits, and put my thyrsus in their hands–/ The weapon wreathed with ivy-shoots..." Euripides also writes, "There's a brute wildness in the fennel-wands—Reverence it well." (The Bacchae and Other Plays, trans. by Philip Vellacott, Penguin, 1954.)

Plato writes in Phaedo:

I conceive that the founders of the mysteries had a real meaning and were not mere triflers when they intimated in a figure long ago that he who passes unsanctified and uninitiated into the world below will live in a slough, but that he who arrives there after initiation and purification will dwell with the gods. For "many," as they say in the mysteries, "are the thyrsus bearers, but few are the mystics,"--meaning, as I interpret the words, the true philosophers.

In Part II of Johann Wolfgang von Goethe's Faust, Mephistopheles tries to catch a Lamia, only to find out that she is an illusion:

Well, then, a tall one I will catch.../And now a thyrsus-pole I snatch!/Only a pine-cone as its head. (7775-7777)

Robert Browning mentions the thyrsus in passing in The Bishop Orders His Tomb at St Praxed's Church, as the dying bishop confuses Christian piety with classical extravagance:

The bas-relief in bronze ye promised me,/Those Pans and nymphs ye wot of, and perchance/Some tripod, thrysus, with a vase or so, (56-58)



  1. ^ Ioannis Kakridis, Ελληνική μυθολογία Εκδοτική Αθηνών 1987 (in Greek)
  2. ^ The Bacchae
  3. ^ Vinum Nostrum. "Red-figure bell krater".  
  4. ^ Euripides, Bacchae, 711.
  5. ^ Diodorus. iii. 64, iv. 4; Macrobius. Sat. i. 19.
  6. ^ Ovid. Met. iii, 667
  7. ^ Hor. Carm. ii. 19. 8; Ovid. Amor. iii 1. 23, iii. 15. 17, Trist. iv. 1. 43.; Brunk, Anal. iii. 201; Orph. Hymn. xlv. 5, 1. 8.

See also


  • Casadio, Giovanni; Johnston, Patricia A., Mystic Cults in Magna Graecia, University of Texas Press, 2009
  • Ferdinand Joseph M. de Waele, The magic staff or rod in Græco-Italian antiquity, Drukkerij Erasmus, 1927

External links

This article was sourced from Creative Commons Attribution-ShareAlike License; additional terms may apply. World Heritage Encyclopedia content is assembled from numerous content providers, Open Access Publishing, and in compliance with The Fair Access to Science and Technology Research Act (FASTR), Wikimedia Foundation, Inc., Public Library of Science, The Encyclopedia of Life, Open Book Publishers (OBP), PubMed, U.S. National Library of Medicine, National Center for Biotechnology Information, U.S. National Library of Medicine, National Institutes of Health (NIH), U.S. Department of Health & Human Services, and, which sources content from all federal, state, local, tribal, and territorial government publication portals (.gov, .mil, .edu). Funding for and content contributors is made possible from the U.S. Congress, E-Government Act of 2002.
Crowd sourced content that is contributed to World Heritage Encyclopedia is peer reviewed and edited by our editorial staff to ensure quality scholarly research articles.
By using this site, you agree to the Terms of Use and Privacy Policy. World Heritage Encyclopedia™ is a registered trademark of the World Public Library Association, a non-profit organization.

Copyright © World Library Foundation. All rights reserved. eBooks from Project Gutenberg are sponsored by the World Library Foundation,
a 501c(4) Member's Support Non-Profit Organization, and is NOT affiliated with any governmental agency or department.