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 essays on the theory of rhetoric), incomplete, and certainly not all his work; The Arrangement of Words ( ), treating of the combination of words according to the different styles of oratory; On Imitation ( ), 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 ( ), which, however, only deal with Lysias, Isaeus, Isocrates and (by way of supplement) Dinarchus; On the admirable Style of Demosthenes ( ); and On the Character of Thucydides ( ), a detailed but on the whole an unfair estimate. These two treatises are supplemented by letters to Cn. Pompeius and Ammaeus (two).

 DIONYSIUS PERIEGETES, author of a , 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.

 DIONYSIUS TELMAHARENSIS (“of Tell-Maḥrē”), patriarch or supreme head of the Syrian Jacobite Church during the years 818–848, was born at Tell-Maḥrē near Raḳḳa (ar-Raḳḳah) on the Balīkh. 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 Ḳen-neshrē on the upper Euphrates; and when this monastery was destroyed by fire in 815, he migrated northwards to that of Kaisūm in the district of Samosāta. 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 Ḳartamīn, who insisted on the use of the phrase in opposition to the recognized authorities of the church. The council of bishops who met at Raḳḳa 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 Raḳḳa, 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’mūn, 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. 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 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. 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 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-Maḥrē but of an earlier writer, a monk of the convent of Zuḳnīn near Āmid (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.

 DIONYSIUS THRAX (so called because his father was a Thracian), the author of the first Greek grammar, flourished about 100 He was a native of Alexandria, where he attended the lectures of Aristarchus, and afterwards taught rhetoric in Rhodes and Rome. His , 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  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 <span title=Melétai> (literary studies), to which the considerable fragment in the Stromata (v. 8) of Clement of Alexandria probably belongs.

<section end="Dionysius Thrax" /> <section begin="Dionysus" />DIONYSUS (probably = “son of Zeus,” from <span title=Diós> and <span title=nŷsos>, 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 (<span title=Bákchos>, in use among the Greeks from the 5th<section end="Dionysus" />