Liber or Father Liber (Latin: Liber Pater) is a Roman name for Dionysos.  [31]  Liber means free. [32]

Vakkhos (Gr. Βάκχος, ΒΆΚΧΟΣ) 

Zagrefs or Zagreus (Gr. Ζαγρεύς, ΖΑΥΡΕΎΣ). "son of Zeus and Persephone, slain by the Titans and resuscitated as Dionysus" [3] 

To learn many more names of Dionysos, visit these pages:  

Dionysos - The Epithets I: A through K

Dionysos - The Epithets II: L through Z

THE ETYMOLOGY AND MEANING OF THE NAME OF DIONYSOS

The etymology of the name Dionysos (Gr. Διόνυσος, ΔΙΌΝΥΣΟΣ)  is Διός (Zefs) + οἶνος (wine), as explained from the Mystical point of view.  

Dios (Gr. Διός, not to be confused with Δηώ, the name of Dimitir [Demeter] ) is the genitive of Zefs (Zeus; Gr. Ζεύς, ΖΕΎΣ); it means "of Zefs."  Dionysos is the name used to designate the dividing (Dionysian) power of Zefs; the name Zefs itself is used to designate the uniting (Apollonian) power of the God.  (See Zefs Unites, Zefs Divides on this page: Zefs.)  

Inos (Gr. οἶνος, ΟἾΝΟΣ) or wine is the action of Zefs on the soul.  Inos, or wine, represents the Aithir (Ether; Gr. Αἰθήρ, ΑἸΘΉΡ)

The word Dionysos can have several meanings:

1) Dionysos is the action of Zefs on the soul.

2) Any deified soul is a Dionysos, referred to in the feminine because she has accepted the influence of Zefs on her soul, but such a Dionysos is not necessarily the Dionysos (as in 3 below).

3) Dionysos is a personal God, a particular God, one of the Six Kings (Vasilefs or Basileus, Gr. Βασιλεύς, ΒΑΣΙΛΕΎΣ).  Who is the Dionysos?  Dionysos Vasilefs is the Successor, the Successor to Zeus. [35]

ANTHÆSTIRIA - ἈΝΘΕΣΤΉΡΙΑ

NOTES:

[1]  Greek-English Lexicon by H.G. Liddell and R. Scott, 1843, found in the 1996 edition on p.303

[2]  A  Dictionary of Greek and Roman Biography and Mythology, edited by William Smith in 1880, 2007 edition, Vol.I, p.1046, in the entry for Dionysus.

[3]  Liddell and Scott, p.752.

[4]  Liddell and Scott, p.758, for the definition of zogrio, ζωγρἐω.  It can be found in the right column within the definitions of ζωγρεἰα.  Look for -ἐω, take, save alive, take captive instead of killing.  II. restore to life and strength, revive; preserve alive. 

[5]  In his Guide to Greece, Book I.20, Pausanias speaks of a sanctuary of Dionysos and a statue of him, God of Eleutherai, and he describes paintings there of the God making Hephaestos drunk to take him back to the heavens after being thrown out into misery.  In Smith's Dictionary of Greek and Roman Mythology, the entry for Eleuthereus (Vol.2, p.9) states that the form 'Eleutherius' conveys the meaning of deliverer (and is also used as a surname for Zeus).

[6]  Smith p.1046, in the entry for Dionysus:  "The common story, which makes Dionysus a son of Semele by Zeus...." 

[7]  "For some say, at Dracanum; and some, on windy Icarus; and some, in Naxos, O Heaven-born, Insewn; and others by the deep-eddying river Alpheus that pregnant Semele bare you to Zeus the thunder-lover."  (Homeric Hymn I,To Dionysos, translated by H.G. Evelyn-White in 1914, found on p.287 in the 1936 edition)

Zeus fathered "Liber (ed. Dionysos) by Semele, the daughter of Cadmus and Harmonia."  (Hyginus' Fabulae, 155 Jupiter's Children, translated by R. Scott Smith and Stephen M. Trzaskoma, 2007, p.150)

[8]  "Also Cytherea bare to Ares the shield-piercer Panic and Fear, terrible Gods who drive in disorder the close ranks of men in numbing war, with the help of Ares, sacker of towns; and Harmonia whom high-spirited Cadmus made his wife."  (Hesiod Theogonia, 933, translated by H.G. Evelyn-White in 1914, found on p.149 in the 1936 edition) 

[9]  Apollodoros' Library, Book III. IV.2, translated by J.G. Frazer in 1939, found in the 1990 edition, p.317:   "After his servitude Athena procured for him (H.G. ed.:  Kadmos) to wife Harmonia."

[10]  Apollodoros (Frazer), Book III. IV.3, pp.317-319:  "But Zeus loved Semele and bedded with her unknown to Hera.  Now Zeus had agreed to do for her whatever she asked, and deceived by Hera she asked that he would come to her as he came when he was wooing Hera.  Unable to refuse, Zeus came to her bridal chamber in a chariot, with lightnings and thunderings, and launched a thunderbolt.  But Semele expired of fright, and Zeus, snatching the sixth-month abortive child from the fire, sewed it in his thigh. ....... But at the proper time Zeus undid the stitches and gave birth to Dionysus, and entrusted him to Hermes."

[11]  Apollodoros (Frazer), Book III. IV.3, pp.319-321:  "And he conveyed him to Ino and Athamas, and persuaded them to rear him as a girl.  But Hera indignantly drove them mad, and Athamas hunted his elder son Learchus as a deer and killed him, and Ino threw Melicertes into a boiling cauldron, then carrying it with the dead child she sprang into the deep.  And she herself is called Leucothea, and the boy is called Palaemon, such being the names they get from sailors; for they succour storm-tossed mariners.  And the Isthmian games were instituted by Sisyphus in honour of Melicertes.  But Zeus eluded the wrath of Hera by turning Dionysus into a kid, and Hermes brought him to the nymphs who dwelt at Nysa in Asia, whom Zeus afterwards changed into stars and named them the Hyades."

[12]   The Christian theologian Clement of Alexandria, in his cruel criticism of the Mysteries, lists the Toys of Dionysos:  "The mysteries of Dionysus are wholly inhuman; for while still a child, and the Curetes danced around clashing their weapons, and the Titans having come upon them by stealth, and having beguiled him with childish toys, these very Titans tore him limb from limb when but a child, as the bard of this mystery, the Thracian Orpheus, says:- 'Cone, and spinning-top, and limb-moving rattles, And fair golden apples from the clear-toned Hesperides.'  And the useless symbols of this mystic rite it will not be useless to exhibit for condemnation. These are dice, ball, hoop, apples, top, looking-glass, tuft of wool."  (Clement of Alexandria's Exhortation to the Heathen, Chapter II.176—The Absurdity and Impiety of the Heathen Mysteries and Fables About the Birth and Death of their Gods; translation from The Ante-Nicene Fathers, Vol.II, Fathers of the Second Century, editors being Alexander Roberts, James Donaldson, and A. Cleveland Cox, 1885)  

[13]  Citations regarding the parentage of Zagreos-Dionysos:

"Mother of Bacchus, sonorous, divine,..." (The Hymns of Orpheus, XXVIII To Proserpine, line 11, translated by Thomas Taylor in 1792, found on p.153 in the 1981 edition)

The same passage in another translation:  "Mother of loud-roaring and many shaped Eubouleus"  (The Orphic Hymns 29, line 8, translated by Apostolos Athanassakis in 1977, found on p.43 in the 1988 edition)

"Of Jove and Proserpine, occultly born."  (The Hymns of Orpheus, Taylor, XXIX To Bacchus, line 10, p.155) 

"Resourceful Eubouleus, immortal God sired by Zeus when he mated with Persephone in unspeakable union."  (The Orphic Hymns, Athanassakis, 30 To Dionysos, line 6, p.43)

Editor's comment:  The Taylor (as originally published in 1792 and repeated in all later editions with the exception of the  Prometheus Trust Thomas Taylor Series edition) and Athanassakis numbering systems for the Orphic Hymns differ by one increment.  To give example, Taylor's XXIX is the same hymn as Athanassakis' 30. 

[14]  "Ah, maiden Persephoneia!  You could not find how to escape your mating!  No, a dragon was your mate, when Zeus changed his face and came, rolling in many a loving coil through the dark to the corner of the maiden's chamber, and shaking his hairy chaps:  he lulled to sleep as he crept the eyes of those creatures of his own shape who guarded the door.  He licked the girl's form gently with wooing lips.  By this marriage with the heavenly dragon, the womb of Persephone swelled with living fruit, and she bore Zagreus the horned baby, who by himself climbed upon the heavenly throne of Zeus and brandished lightning in his little hand, and newly born, lifted and carried thunderbolts in his tender fingers."  (Nonnos' Dionysiaca, VI. 155-168, as translated by W.H.D. Rouse in 1940, found on pp.225-227 of Vol.I of the 1962 edition)

"(Zeus makes Dionysos king) for all he was young and but a greedy infant."   (Orphicorum Fragmenta 207, Rhapsodic Theogony, preserved from Proklos, from Otto Kern's work, found inOrpheus and Greek Religion by W.K.C. Guthrie in 1952, p.141 of the 1993 edition)

"(Zeus speaks)  Give ear ye Gods;  this one have I made your king."   (Orphicorum Fragmenta 208,Rhapsodic Theogony, preserved from Proklus, from Otto Kern's work, found in Orpheus and Greek Religion by W.K.C. Guthrie in 1952, p.141 of the 1993 edition)

[15]  "Seven parts of the child in all did they divide between them."  (Orphicorum Fragmenta 210b,Rhapsodic Theogony, preserved from Proklus, from Otto Kern's work, found in Orpheus and Greek Religion by W.K.C. Guthrie in 1952, p.141 of the 1993 edition)

Zeus fathered "Liber (ed. Dionysos) by Proserpina; the Titans ripped him apart."  (Hyginus' Fabulae, 155 Jupiter's Children, translated by R. Scott Smith and Stephen M. Trzaskoma, 2007, p.150)

"But he did not hold the throne of Zeus for long.  By the fierce resentment of implacable Hera, the Titans cunningly smeared their round faces with disguising chalk, and while he contemplated his changeling countenance reflected in a mirror they destroyed him with an infernal knife.  There where his limbs had been cut piecemeal by the Titan steel, the end of his life was the beginning of a new life as Dionysos.  He appeared in another shape, and changed into many forms: now young like crafty Cronides shaking the aegis-cape, now as ancient Cronos heavy-kneed, pouring rain.  Sometimes he was a curiously formed baby, sometimes like a mad youth with the flower of the first down marking his rounded chin with black.  Again, a mimic lion he uttered a horrible roar in furious rage from a wild snarling throat, as he lifted a neck shadowed by a thick mane, marking his body on both sides with the self-striking whip of a tail which flickered about over his hairy back.  Next, he left the shape of a lion's looks and let out a ringing neigh, now like an unbroken horse that lifts his neck on high to shake out the imperious tooth of the bit, and rubbing, whitened his cheek with hoary foam.  Sometimes he poured out a whistling hiss from his mouth, a curling horned serpent covered with scales, darting out his tongue from his gaping throat, and leaping upon the grim head of some Titan encircled his neck in snaky spiral coils.  Then he left the shape of the restless crawler and became a tiger with gay stripes on his body; or again like a bull emitting a counterfeit roar from his mouth he butted the Titans with sharp horn.  So he fought for his life, until Hera with jealous throat bellowed  harshly through the air--that heavy-resentful step-mother!  and the gates of Olympos rattled in echo to her jealous throat from high heaven.  Then the bold bull collapsed: the murderers each eager for his turn with the knife chopt piecemeal the bull-shaped Dionysos.

"After the first Dionysos had been slaughtered, Father Zeus learnt the trick of the mirror with its reflected image.  He attacked the mother of the Titans with avenging brand, and shut up the murderers of horned Dionysos within the gate of Tartaros:  the trees blazed, the hair of suffering Earth was scorched with heat.  He kindled the East: the dawnlands of Bactria blazed under blazing bolts, the Assyrian waves set afire the neighbouring Caspian Sea and the Indian mountains, the Red Sea rolled billows of flame and warmed Arabian Nereus.  The opposite West also fiery Zeus blasted with his thunderbolt in love for his child; and under the foot of Zephyros the western brine half-burnt spat out a shining stream; the Northern ridges--even the surface of the frozen Northern Sea bubbled and burned: under the clime of snowy Aigoceros the Southern corner boiled with hotter sparks.

"Now Oceanos poured rivers of tears from his watery eyes, a libation of suppliant prayer.  Then Zeus calmed his wrath at the sight of the scorched earth; he pitied her, and wished to wash with water the ashes of ruin and the fiery wounds of the land.

"Then Rainy Zeus covered the whole sky with clouds and flooded all the earth.  Zeus's heavenly trumpet bellowed with its thunderclaps, while all the stars moved in their appointed houses: when the Sun in his four-horse chariot drove shining over the Lion's back, his own house; the Moon of threefold form rolled in her onrunning car over the eightfoot Crab; Cypris (Venus) in her equinoctial course under the dewy region had left the Ram's horn behind, and held her spring-time house in the heavenly Bull which knows no winter; the Sun's neighbour Ares (Mars) possessed the Scorpion, harbinger of the Plow, encircled by the blazing Bull, and ogled Aprhodite opposite with a sidelong glance; Zeus (Jupiter) of nightfall, the twelvemonth traveller who completes the lichtgang, was treading on the starry Fishes, having on his right the round-faced Moon in trine; Cronos (Saturn) passed through the shower back of Aigoceros (Capricorn) drenched in the frosty light; round the bright Maiden (Virgo), Hermes was poised on his pinions, because as a dispenser of justice he had Justice for his house."   (Nonnos' Dionysiaca, VI. 169, Rouse, pp.227-231 of Vol.I.  This version of the story, with its colorful description of Zagreus assuming many forms to escape the Titans recalls the story told to Telemachus by Menelaus, when he wrestled the sea-God Proteus in Odyssey, Book IV 488-520.  The story continues with Zeus' rage at the loss of his son, finally resulting in his producing the great flood of Deukalion.)

"When they (the Titans) had slain the infant Dionysos, they tasted of his flesh.  In wrath at the outrage Zeus launched a thunderbolt at them and burned them up, and from the smoking remnants of the Titans there arose a race which this age had not yet know, the race of mortal men."  (Orpheus and Greek Religion by W.K.C. Guthrie in 1952, p.83 of the 1993 edition)

"The people of Patrai have a story about Dionysos, how he was brought up at Mesatis, and the Titans had a plot against him and he was in danger from every direction..."  (Pausanias's Guide to Greece, Book VII.18.3, translated by Peter Levi 1971, found in the 1979 edition on p.273)

"Titans were first introduced into poetry by Homer, who says they are Gods in Tartaros: the verses are in Hera's oath.  Onomakritos took the name of Titans from Homer for the revels of Dionysos he composed; he made the Titans responsible for Dionysos's sufferings."  (Pausanias's Guide to Greece, Book VIII.37.5, translated by Peter Levi 1971, found in the 1979 edition on pp.464-465) 

[16]  "Only the heart, the seat of thought, did they leave."  (Orphicorum Fragmenta 210a,Rhapsodic Theogony, preserved from Proklus, from Otto Kern's work, Guthrie, p.141)

[17]  This story is told by M.L. West in The Orphic Poems, 1983, pp.74-75.  The numbers in parenthesis refer to the Orphicorum Fragmenta from the Rhapsodic Theogony:  (Zeus fathers a child) " 7. With Kore, in Crete, again in snake form, producing Dionysus (58, 153, 303)."  F.  "The infant Dionysus is received from Zeus' thigh by Hipta, who puts him in a winnowing-basket on her head with a snake wound round it and hurries to Mount Ida and the mother of the Gods (199).  There he is guarded by the dancing Kouretes (34, 151), probably for five years.  Young as he is, Zeus sets him on his throne, puts the sceptre in his hands, and announces to the Gods that this is their new king (207-8, cf. 107, 218, Nonn. D. 6.165 ff.).  The Titans, moved by jealousy, or prompted by the jealous Hera (210, 214, 216c, 220), whiten their faces with gypsum (Nonn. 6.169) and deceive him with a mirror made by Hephaestus, which he follows, apples from the Hesperides, a pine-cone (?), a bull-roarer, a ball, knucklebones, wool, and puppets; they also give him a narthex (34, 209, Procl. on Hes. Op.52).  Then they slash him into seven pieces which they boil, roast, and taste (34, 35, 210b, 214, 220).  But Athena a preserves the heart, which is still palpitating, and takes it to Zeus in a casket; there is lamentation (35, 210, 214).  The Titans are blasted with the thunderbolt (35, 214, cf. 120); Atlas is made to support the sky (215).  Zeus entrusts Dionysus' limbs to Apollo, who takes them to Parnassus and inters them (35, 209, 211, 213, 240).  But from the heart a new Dionysus is given life (214, Proclus Hymn 7.14 f., Nonn. 24.48 f.)."   

[18]  "G.  The smoke from the blasted Titans deposits a soot from which Zeus creates a new race of mortals (140, 220, 224).  There had been a golden race of men created by Phanes, and a silver race under Kronos that enjoyed as long a life as the date-palm (140-2, 225).  Zeus now creates animals, birds, and a foolish human race that does not know good and evil (233).  But though their bodies are mortal, their souls are immortal, drawn from the air, and passing through a series of human and animal bodies (228, 224).  When a soul leaves an animals's body, it floats around until another one catches it off the wind; but when it leaves a human body, Hermes leads it below the earth (223).  There it is judged: the good have the better fate, going to the meadow by Acheron and the misty lake, while the wicked are led to Tartarus and the plain of Cocytus (222, cf. 123, 125).  The Styx is also to be found there, a branch of Oceanus and one of its ten parts (116).  A God that swears falsely upon it is punished in Tartarus for nine thousand (v.l. nine) years (295).  Souls spend three hundred years in the other world and then are reborn (231).  But their aim is to achieve release from the round of misery.  Zeus has ordered purification ceremonies to go forth from Crete (156), and Dionysus has been appointed with Kore to assist mankind to find their release through regular sacrifices and rites (229, 230, 232)."  (M.L. West's summary found in The Orphic Poems, 1983, p.75.  The numbers in parenthesis refer to the Orphicorum Fragmenta from the Rhapsodic Theogony)

[19]  "Liber, the son of Jupiter and Proserpina, was ripped apart by the Titans.  Jupiter ground up his heart, put it in a potion, and gave it to Semele to drink.  When she became pregnant from this, Juno took the form of Beroe, Semele's nurse, and said to her, "Dear child, ask Jupiter to come to you as he comes to Juno, so that you may know how great a pleasure it is to lie with a God."  Prodded in this fashion, she asked Jupiter to do so and was struck by a thunderbolt.  Jupiter took Liber out of her womb and gave him to Nysus to raise.  This is why he is called Dionysus and Twice-mothered."  (Hyginus' Fabulae, 167 Liber, translated by R. Scott Smith and Stephen M. Trzaskoma, 2007, p.153)

"Hear, O blessed son of Zeus and of two mothers, Bacchos of the vintage,..."  (Orphic Hymn 50. To Lysios--Lenaios, translated by Apostolos N. Athanassakis, 1977;  found in the 1988 edition on p.67.  The same hymn in the Taylor translation is XLIX. 49)

(Of Bacchos:)  "You burst froth from the earth in a blaze..., O son of two mothers,..."  (Orphic Hymn 52.  To the God of Triennial Feasts, translated by Apostolos N. Athanassakis, 1977;  found in the 1988 edition on p.69.  The same hymn in the Taylor translation is LI.51)

[20]  Greek-English Lexicon by H.G. Liddell and R. Scott, 1996 edition, p.14:   ἂγρευμα is defined as 'prey ';  ἂγρεὐς as 'hunter' (which the lexicon points out is an epithet of Apollo, Aristaios, Poseidon, as well as Dionysos).

[21]  The first mention we have of the name Zagreus occurs as a tiny fragment from a lost epic by an anonymous author, the Alcmaeonis:  "Holy Earth and Zagreus Greatest of all Gods"  (source: Alcmaeonis, fragment 3, Ap. Etym. Gud. p.227).

From Dionysus - Myth and Cult, by Walter F. Otto, 1965 as translated into English by Robert B. Palmer on p.191:  "To be sure, we meet the myth of the rending of Dionysus-Zagreus first in an allusion in a poem which is ascribed to Onomacritus.  But K.O. Müller (Prolegomena, pp.390 ff.), Welcker (Griechische Götterlehre, Vol.II, p.637), and recently, with reference to Herodotus 8. 27, Weniger (ARW 10, pp.61 ff.) have rightly insisted, in opposition to Lobeck (Aglaophamus, Vol.I, pp.6670 ff.), that it must have been much older than this.  As a papyrus fragment from the holy books (Printed in Kern, Orph. frag., pp.101 f.), it belongs to the Dionysiac belief, and it was from this that the Orphics took it over. (See Wilamowitz, Der Glaube der Hellenen, Vol.II, pp.373 ff.).  At the festival of the Lenaea it was remembered in hymns. (Scol. Clem. Al. Protr. 4. 4 p.297. 4 Stähl; Deubner, Attische Feste, op. cit., p.126)  And it is the Dionysiac belief on which its meaning is based."

From Pausanias Guide to Greece, Volume 2, Southern Greece, Book VIII, 37.5, translated by Peter Levi in 1971, found here in the 1979 edition on pp.465-466:  "By the statue of the Mistress stands Anytos as an armed man.  The people round the sanctuary say the Mistress was brought up by Anytos, who was one of the Titans as they are called.  Titans were first introduced into poetry by Homer, who says they are Gods in Tartaros:  the verses are in Hera's oath.  Onomakritos took the name of Titans from Homer for the revels of Dionysos he composed; he made the Titans responsible for Dionysos's sufferings."

[22]  West is referring to the entry for Zagreus from the Etymologicum Gudianum, defined as  "the one who greatly hunts."  This is explained in Professor West's book Greek Epic Fragments, 2003, on p.61.  Look for "3 Etymologicum Gudianum" in the middle of the page and also read note 17.

[23]  Source:  Orpheus and Greek Religion by W.K.C. Guthrie, 1952, 1993, p. 82; not a direct quote.

[25]  "driving care away, of Dionysus, AP9.524.12" (Greek-English Lexicon by H.G. Liddell and R. Scott, 1843, found in the 1996 edition on p.1066.  It can be found under the heading Λῡσῐ-ἐθειρα, at the very end) 

[26]  Athanassakis defines Lysios (Λὐσιος) as 'he that frees' or 'he that sets loose.'  He definesLenaios (Ληναιος) as 'of the wine-press.'  (Athanassakis, p.129) 

     Lexicon entry: Lysios Λὐσιος [ῡ] α, ον (Λὐσις) releasing, delivering, Λὐσιοι θεοἰ the Gods who deliver from curse or sin, Pl.R.366a; esp. Λὐσιος, as an epithet of Dionysos, Plutarch 2.613c, Corn.ND30, Orph.H.50.2, cf. Pausanias 9.16.6;Λὐσιοι τελεταἰ, of Dionysos Λὐσιος, Phot.s.h.v.; also Λὐσειος, Orph.H.42.4; voc. Λυσεῦ, ib.52.2 (Κισσεῦ Lobeck).  (citation for the lexicon entry:  Greek-English Lexicon by H.G. Liddell and R. Scott, 1843, found in the 1996 edition on p.1066)

     Lexicon entry:   Lenaios Ληναῖος, α, ον, (ληνὀς ῑ) belonging to the wine-press; esp. 1. epithet of Dionysos, as God of the wine-press, D.S.3.63.  2.  Λἠναια (sc. ἱερἀ), τἀ, the Lenaea, an Athenian (also Rhodian, IG12(I).125) festival held in the month Ληαιὠν (i.e. Gamelion) in honour of Dionysus, at which there were dramatic contests, esp. of the Comedic Poets, Ar.Ach.1155 (lyr.).  3. Λἠναιον, τὀ, the Lenaeum, the place at Athens where the Lenaea were held, οὑπἱ Ληναἰῳ ἀγὠν the Lenaeandramatic  contest, opp.; τἁ κατ' αστυ, ib.504, cf. Pl.Prt.327d, Lex ap.D.21.10; Διονὀσια τἁ ἐπἱ ΛηναἰῳSIG1029.0 (iv B.C.)  (citation for the lexicon entry:  Greek-English Lexicon by H.G. Liddell and R. Scott, 1843, found in the 1996 edition on p.1045)

[27]  "Hermes, Maia's son, received him near the birthplace hill of Dracanon, and holding him in the crook of his arm flew through the air.  He gave the newborn Lyaios a surname to suit his birth, and called him Dionysos, or Zeus-limp, because Zeus while he carried his burden lifted his foot with a limp from the weight of his thigh, and nysos in the Syracusan language means limping.  So he dubbed Zeus' newly delivered Eiraphiotes, or 'Father Botcher,' because he had sewed up the baby in his breeding thigh."  (Nonnos' Dionysiaca, IX. 16-24, as translated by W.H.D. Rouse in 1940, found on pp.305-308 of Vol.I of the 1962 edition) 

[28] Greek-English Lexicon by H.G. Liddell and R. Scott, 1843, found in the 1996 edition on p.490, left column

[29]  "For some say, at Dracanum; and some, on windy Icarus; and some, in Naxos, O Heaven-born (δῖον γἐνος), Insewn (εἰραϕιῶτα, Eraphiota)"  (Homeric Hymns I.2; translated by H.G. Evelyn-White, 1914; found in the 1936 edition on pp.286-287 of the book entitled Hesiod, The Homeric Hymns and Homerica)

[30]  source:  Greek-English Lexicon by H.G. Liddell and R. Scott, 1843, found in the 1996 edition on p.689, right column under the heading ἐρἰϕειος  (ἔρῐϕος), of a kid (ed. goat).

[31] A Latin Dictionary by Charlton T. Lewis and Charles Short, 1879; found in the 1955 Clarendon Press edition on p. 1056, right column, definition 3: Līber, an old Italian deity, who presided over planting and fructification; afterwards identified with the Greek Bacchus.

[32] A Latin Dictionary by Charlton T. Lewis and Charles Short, 1879; found in the 1955 Clarendon Press edition on p. 1056, right column, definition 1: : (one) that acts according to his own will and pleasure, is his own master; free, unrestricted, unrestrained, unimpeded, unshackled; independent, frank, open, bold.

[33] Jupiter Puer = literally Jupiter the boy.  "The deity who made the greatest contribution to Basque vocabulary is Zagreus-Dionysos who appears in Italy as Jupiter Puer." (Zagreus in Ancient Basque Religion by George W. Elderkin, 1952, Princeton Univ., p.1)

[34] Source: Dionysos by Carl Kerényi, 1976, Princeton Univ. Press, p.260

[35] "(Zeus speaks) Give ear ye Gods; this one have I made your king." (Orphicorum Fragmenta 208, Rhapsodic Theogony, preserved from Proklus, from Otto Kern's work, found in Orpheus and Greek Religion by W.K.C. Guthrie in 1952, p.141 of the 1993 edition)

- For Night (ed. Nyx) receives the sceptre from Phanes;  Heaven (ed. Ouranos) derives from Night, the dominion over wholes; and Bacchus (ed. Dionysos) who is the last king of the Gods receives the kingdom from Jupiter (ed. Zeus).  For the father (Jupiter) establishes him in the royal throne, puts into his hand the sceptre, and makes him the king of all the mundane Gods.  "Hear me ye Gods, I place over you a king." κλυτε θεοι τον δ' υμμιν βασιλεα τιθημι  (ed. klytæ thæi ton th' immin vasilæa tithini)' "  (Extract from the Manuscript Scolia of Proclus On the Cratylus of Plato, found in The Theology of Plato: Proclus, trans. Thomas Taylor, 1816; Prometheus Trust, 1999, p.673.)