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king of Portugal: see DinizDiniz,
Port. Dinis , 1261–1325, king of Portugal (1279–1325), son and successor of Alfonso III. Like his grandfather, Alfonso X of Castile, whose legal works he had translated into Portuguese, Diniz was a poet and a patron of literature.
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in Syracuse.

Dionysius I the Elder. Born circa 432 B.C. in Syracuse; died there circa 367. Tyrant beginning in 406. After advancing his career as the leader of a detachment of mercenaries during the war against Carthage (408-405), Dionysius I seized power, retaining the national assembly and the council for demogogic purposes. He relied on the mercenary army, the new aristocracy of officials, and to some degree on the strata of tradespeople, artisans, and the poor. He pursued a policy of conquest in the territories of Sicily, Corsica, and Italy. Dionysius I the Elder enjoyed the support of reactionary elements throughout Greece, and he rendered assistance, for example, to Sparta in its struggle against the Boeotian League. During his reign Syracuse was transformed into a major cultural center. Dionysius I was the author of a number of tragedies, poems, and songs.

Dionysius II the Younger. Years of birth and death unknown. Tyrant from 367 to 357 and 346 to 344 B.C. Eldest son of Dionysius I. Like his father, Dionysius II considered the army his chief support, and after becoming tyrant he created a strong and large army. By declaring an amnesty, abolishing taxes for three years, and implementing other measures, he won the poor people over to his side. Around 357 he waged a war in southern Italy against the Greek cities of Rhegium and Caulonia and against the Lucanians. At this time, power in Syracuse was seized by Dion, a relative of Dionysius II. However, in 346, Dionysius II regained power in Syracuse. In 344, besieged by Hiketas, the ruler of the city of Leontini, and the Corinthian general Timoleon, he surrendered the fortress to Timokon. Dionysius II was exiled to Corinth, where he became a priest of the goddess Cybele and died in extreme poverty.


Frolov, E. D. “Vystuplenie i prikhod k vlasti Dionisiia Starshego.” Vestnik drevnei istorii, 1971, no. 3.
Stroheker, K. Dionysios I: Gestalt und Geschichte des Tyrannen von Syrakus. Wiesbaden, 1958.



called the Elder. ?430--367 bc, tyrant of Syracuse (405--367), noted for his successful campaigns against Carthage and S Italy
References in periodicals archive ?
Thus Dionysius the Areopagite wrote in the Divine Names that the Good (i.
Saint Dionysius offered apophasis (unsaying) and kataphasis (saying) as oppositional yet complementary elements in his mystical theology, often termed Via Negativa.
The oracle was an augury; it spoke through fire, water, earth and air, the oak tree there and its branches in the wind, the tongues of the Hamadryads, the surf and spray of the Nereids and nymphs, Sibyls, the Muses, the grace of the Charites and the world as it splinters into different voices, numberless voices and is torn between what they say and what they are: until Dionysius the Areopagite unites the four elements once again and transforms them into a fifth, the quintessence of the highest heaven: the Empyream.
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He is particularly drawn to Christian patristics, and above all to Dionysius the Areopagite.
Other versions have him being killed for worshiping Apollo and not Dionysius or for taking the men off for purposes other than education.
Who was invited to a feast by Dionysius, ruler of Syracuse, and forced to dine sitting under a sword suspended by a thread?
The unique nature of this academic debate consists in the fact that after centuries of Etruscan research, scientific innovations and academic advancements, the terms of the debate in regard to Etruscan origins remain polarized in two diametrically opposed theories still argued today on the same general terms that they were debated thousands of years ago by Herodotus and Dionysius of Halikarnassos.
Aware that he cannot force the soldiers under his command to go further, he pretends to break with Cyrus and support their desire to return home, all the while working secretly to advance the aims of Cyrus (who, like Dionysius in the novel--to add another parallel between the two situations--is not responsible for conceiving or initiating the subterfuge and has no advance knowledge of it).
Union with God, tells us that it was Dionysius the Areopagite who first spoke about "union with God".
He tells of his own God and after contrasting the pleasures of Dionysius, he leads the Royal couple off into the unknown.
The figure of Dionysius the Areopagite pervades boundless scholarship that never seems to assuage itself or its subject.