The Ancient Mediterranean Religions Index Database

Results for
Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
archaic	Bernabe et al. (2013), Redefining Dionysos, 2, 38, 39, 53, 101, 105, 106, 111, 160, 165, 168, 172, 202, 203, 206, 209, 210, 211, 212, 213, 215, 216, 220, 221, 222, 228, 238, 239, 244, 245, 246, 280, 302, 303, 304, 379, 406, 435, 505, 506, 530
archaic, age	Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 150, 265, 283
archaic, and classical vs. hellenistic, religion	Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 15
archaic, and early texts, latin language	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 752, 753, 754
archaic, apoikia, settlement abroad, colony, story type of	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 137, 138, 141, 239, 240, 241
archaic, apotropaioi theoi city, anthropological concept	Parker (2005), Polytheism and Society at Athens, 3, 379
archaic, ara	Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 17, 56
archaic, augustus, and the	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 265
archaic, beliefs, afterlife	Wolfsdorf (2020), Early Greek Ethics, 595, 596, 597
archaic, cippi	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 699, 700
archaic, city wall, athens	Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 187
archaic, city, athens, as	Parker (2005), Polytheism and Society at Athens, 3, 379
archaic, comic poet, caecilius	Howley (2018), The Single Life in the Roman and Later Roman World, 192, 193, 194, 195, 196
archaic, cult athena itonia in boiotia, developed, alkaios	Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 91, 92
archaic, donations	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 84
archaic, dramatics of truth, alētheia	Wolfsdorf (2020), Early Greek Ethics, 117, 118, 119, 120, 121, 124
archaic, elite	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 54, 72, 74, 82, 143
archaic, expressions	Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 35, 43
archaic, festival for arten of eretria on, chalcidian vases	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 183
archaic, funerary inscriptions/epitaphs	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 753
archaic, greece, nobility of birth, in	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 91, 92, 93
archaic, greece, patronage, in	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 40
archaic, greek polis, crafts/craftsmen/craftwork	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 173
archaic, greek polis, land ownership, in the	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 130
archaic, greek rural society, lending, in	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 51
archaic, greek, architecture	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 118
archaic, greek, architecture, temples, structure only	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 118, 123
archaic, greek, family	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 126
archaic, greek, shrines	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 122, 123, 125
archaic, greek, sibyl	Bacchi (2022), Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics, 7, 13, 55, 57, 58, 59, 62, 64, 65, 86, 87, 88, 118, 124, 138, 139, 141, 157, 158, 195
archaic, honorific inscriptions	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 63
archaic, image of apollo, delos, charites next to	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 265
archaic, inscriptions to athena at tiryns	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 200
archaic, kings, honours, for	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 53
archaic, latin morphology/orthography, latin language	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 155, 167, 171, 172, 173, 346
archaic, law, greek, early	Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 83, 84, 85, 86, 87, 88, 89, 90, 91, 93
archaic, oligarchies	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 74
archaic, period	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 217, 233 Vlassopoulos (2021), Historicising Ancient Slavery, 75
archaic, period, demos, and elite in the	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 74, 82, 87, 146
archaic, period, elite, its contributions to the polis in the	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 74, 75, 76, 79, 84
archaic, period, euergetism, in the	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 44
archaic, period, fables in	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 65, 66, 67, 68
archaic, period, festivals, in the	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 76, 77, 82
archaic, period, ionia, in the	Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 17
archaic, period, literature, greek literature	Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 46, 56, 229
archaic, period, liturgies, in the	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 79, 80, 81, 216, 217
archaic, period, miletus/milesians, foundation and	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 120, 123, 135, 137
archaic, period, polis	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 126
archaic, pessimism	Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 152, 154, 155, 210
archaic, poleis, athletes, honored in	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 55, 63, 66, 90
archaic, polis, euergetês, euergetai, in the	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 55
archaic, public buildings	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 75
archaic, reception of homer, iliad, late	Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 73, 74, 75, 76, 95, 114
archaic, religion of roman	Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 50
archaic, sanctuary of dionysus at keos	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 316
archaic, social revolutions	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 224
archaic, stone herms of athens	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 335
archaic, taxes	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 75
archaic, temple	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 75, 76

List of validated texts:

12 validated results for "archaic"

1. Hesiod, Works And Days, 166-172, 238 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Archaic Age • Greece, Archaic period • afterlife, archaic beliefs • archaic pessimism

Found in books: Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 150; Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 155; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 23; Wolfsdorf (2020), Early Greek Ethics, 596, 597

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166 ἔνθʼ ἤτοι τοὺς μὲν θανάτου τέλος ἀμφεκάλυψε,'¹⁶⁷ τοῖς δὲ δίχʼ ἀνθρώπων βίοτον καὶ ἤθεʼ ὀπάσσας ¹⁶⁸ Ζεὺς Κρονίδης κατένασσε πατὴρ ἐς πείρατα γαίης. ¹⁶⁹ Πέμπτον δʼ αὖτις ἔτʼ ἄ λλο γένος θῆκʼ εὐρύοπα Ζεὺς ¹⁶⁹ ἀνδρῶν, οἳ γεγάασιν ἐπὶ χθονὶ πουλυβοτείρῃ. ¹⁶⁹ τοῖσι δʼ ὁμῶς ν εάτοις τιμὴ καὶ κῦδος ὀπηδεῖ. ¹⁶⁹ τοῦ γὰρ δεσμὸ ν ἔλυσε πα τὴρ ἀνδρῶν τε θεῶν τε. ¹⁶⁹ τηλοῦ ἀπʼ ἀθανάτων· τοῖσιν Κρόνος ἐμβασιλεύει. ¹⁷⁰ καὶ τοὶ μὲν ναίουσιν ἀκηδέα θυμὸν ἔχοντες ¹⁷¹ ἐν μακάρων νήσοισι παρʼ Ὠκεανὸν βαθυδίνην, ¹⁷² ὄλβιοι ἥρωες, τοῖσιν μελιηδέα καρπὸν ²³⁸ οἷς δʼ ὕβρις τε μέμηλε κακὴ καὶ σχέτλια ἔργα, ' None

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166 And dreadful battles vanquished some of these,'¹⁶⁷ While some in Cadmus’ Thebes, while looking for ¹⁶⁸ The flocks of Oedipus, found death. The sea ¹⁶⁹ Took others as they crossed to Troy fight ¹⁷⁰ For fair-tressed Helen. They were screened as well ¹⁷¹ In death. Lord Zeus arranged it that they might ¹⁷² Live far from others. Thus they came to dwell, ²³⁸ Woe to the wicked men who ousted her. ' None

2. Hesiod, Theogony, 702-712 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Archaic • Greece, Archaic period

Found in books: Bernabe et al. (2013), Redefining Dionysos, 203; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 25

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702 αὔτως, ὡς εἰ Γαῖα καὶ Οὐρανὸς εὐρὺς ὕπερθε'⁷⁰³ πίλνατο· τοῖος γάρ κε μέγας ὑπὸ δοῦπος ὀρώρει ⁷⁰⁴ τῆς μὲν ἐρειπομένης, τοῦ δʼ ὑψόθεν ἐξεριπόντος· ⁷⁰⁵ τόσσος δοῦπος ἔγεντο θεῶν ἔριδι ξυνιόντων. ⁷⁰⁶ σὺν δʼ ἄνεμοι ἔνοσίν τε κονίην τʼ ἐσφαράγιζον ⁷⁰⁷ βροντήν τε στεροπήν τε καὶ αἰθαλόεντα κεραυνόν, ⁷⁰⁸ κῆλα Διὸς μεγάλοιο, φέρον δʼ ἰαχήν τʼ ἐνοπήν τε ⁷⁰⁹ ἐς μέσον ἀμφοτέρων· ὄτοβος δʼ ἄπλητος ὀρώρει ⁷¹⁰ σμερδαλέης ἔριδος, κάρτος δʼ ἀνεφαίνετο ἔργων. ⁷¹¹ ἐκλίνθη δὲ μάχη· πρὶν δʼ ἀλλήλοις ἐπέχοντες ⁷¹² ἐμμενέως ἐμάχοντο διὰ κρατερὰς ὑσμίνας. ' None

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702 But when Lord Zeus before the gods arrayed'⁷⁰³ Ambrosia and nectar, they consumed ⁷⁰⁴ That godly food and all at once resumed ⁷⁰⁵ Their manly pride. Zeus said, “Bright progeny ⁷⁰⁶ of Earth and Heaven, hear what my heart bids me ⁷⁰⁷ To say. The Titans have been wrangling ⁷⁰⁸ With us so long in hope this war will bring ⁷⁰⁹ Them victory. Show to unyielding might ⁷¹⁰ And face the Titans in this bitter fight. ⁷¹¹ Remember our kind counselling when we ⁷¹² Returned you from your dreadful misery ' None

3. Homer, Iliad, 6.146-6.149, 18.117-18.119 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Greece, Archaic period • Homer, Iliad, late archaic reception of • afterlife, archaic beliefs • nobility of birth, in archaic Greece

Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 91; Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 75; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 17, 21, 22, 23; Wolfsdorf (2020), Early Greek Ethics, 596

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6.146 οἵη περ φύλλων γενεὴ τοίη δὲ καὶ ἀνδρῶν. ^6.147 φύλλα τὰ μέν τʼ ἄνεμος χαμάδις χέει, ἄλλα δέ θʼ ὕλη ^6.148 τηλεθόωσα φύει, ἔαρος δʼ ἐπιγίγνεται ὥρη· ^6.149 ὣς ἀνδρῶν γενεὴ ἣ μὲν φύει ἣ δʼ ἀπολήγει. ^18.117 οὐδὲ γὰρ οὐδὲ βίη Ἡρακλῆος φύγε κῆρα, ^18.118 ὅς περ φίλτατος ἔσκε Διὶ Κρονίωνι ἄνακτι· ^18.119 ἀλλά ἑ μοῖρα δάμασσε καὶ ἀργαλέος χόλος Ἥρης.'' None

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6.146 Great-souled son of Tydeus, wherefore inquirest thou of my lineage? Even as are the generations of leaves, such are those also of men. As for the leaves, the wind scattereth some upon the earth, but the forest, as it bourgeons, putteth forth others when the season of spring is come; even so of men one generation springeth up and another passeth away. ^18.117 even on Hector; for my fate, I will accept it whenso Zeus willeth to bring it to pass, and the other immortal gods. For not even the mighty Heracles escaped death, albeit he was most dear to Zeus, son of Cronos, the king, but fate overcame him, and the dread wrath of Hera. ^18.119 even on Hector; for my fate, I will accept it whenso Zeus willeth to bring it to pass, and the other immortal gods. For not even the mighty Heracles escaped death, albeit he was most dear to Zeus, son of Cronos, the king, but fate overcame him, and the dread wrath of Hera. '' None

4. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Greece, Archaic period • Law, Greek, early (archaic) • afterlife, archaic beliefs • apoikia (settlement abroad, colony), story type of archaic

Found in books: Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 86; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 137; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 19, 20, 21, 22, 25; Wolfsdorf (2020), Early Greek Ethics, 595, 596

5. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • afterlife, archaic beliefs • archaic pessimism

Found in books: Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 154; Wolfsdorf (2020), Early Greek Ethics, 597

6. Herodotus, Histories, 1.146, 6.19.3 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Archaic Greek (Sibyl) • Chalcidian vases, Archaic festival for Arten of Eretria on • Miletus/Milesians, foundation and Archaic period • architecture, temples (structure only), Archaic Greek • shrines, archaic Greek

Found in books: Bacchi (2022), Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics, 59; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 120, 123; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 183

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1.146 τούτων δὴ εἵνεκα καὶ οἱ Ἴωνες δυώδεκα πόλιας ἐποιήσαντο· ἐπεὶ ὥς γέ τι μᾶλλον οὗτοι Ἴωνες εἰσὶ τῶν ἄλλων Ἰώνων ἢ κάλλιόν τι γεγόνασι, μωρίη πολλὴ λέγειν· τῶν Ἄβαντες μὲν ἐξ Εὐβοίες εἰσὶ οὐκ ἐλαχίστη μοῖρα, τοῖσι Ἰωνίης μέτα οὐδὲ τοῦ οὐνόματος οὐδέν, Μινύαι δὲ Ὀρχομένιοί σφι ἀναμεμίχαται καὶ Καδμεῖοι καὶ Δρύοπες καὶ Φωκέες ἀποδάσμιοι καὶ Μολοσσοὶ καὶ Ἀρκάδες Πελασγοὶ καὶ Δωριέες Ἐπιδαύριοι, ἄλλα τε ἔθνεα πολλὰ ἀναμεμίχαται· οἱ δὲ αὐτῶν ἀπὸ τοῦ πρυτανηίου τοῦ Ἀθηναίων ὁρμηθέντες καὶ νομίζοντες γενναιότατοι εἶναι Ἰώνων, οὗτοι δὲ οὐ γυναῖκας ἠγάγοντο ἐς τὴν ἀποικίην ἀλλὰ Καείρας ἔσχον, τῶν ἐφόνευσαν τοὺς γονέας. διὰ τοῦτὸν δὲ τὸν φόνον αἱ γυναῖκες αὗται νόμον θέμεναι σφίσι αὐτῇσι ὅρκους ἐπήλασαν καὶ παρέδοσαν τῇσι θυγατράσι, μή κοτε ὁμοσιτῆσαι τοῖσι ἀνδράσι μηδὲ οὐνόματι βῶσαι τὸν ἑωυτῆς ἄνδρα, τοῦδε εἵνεκα ὅτι ἐφόνευσαν σφέων τοὺς πατέρας καὶ ἄνδρας καὶ παῖδας καὶ ἔπειτα ταῦτα ποιήσαντες αὐτῇσι συνοίκεον.' ' None

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1.146 For this reason, and for no other, the Ionians too made twelve cities; for it would be foolishness to say that these are more truly Ionian or better born than the other Ionians; since not the least part of them are Abantes from Euboea, who are not Ionians even in name, and there are mingled with them Minyans of Orchomenus, Cadmeans, Dryopians, Phocian renegades from their nation, Molossians, Pelasgian Arcadians, Dorians of Epidaurus, and many other tribes; ,and as for those who came from the very town-hall of Athens and think they are the best born of the Ionians, these did not bring wives with them to their settlements, but married Carian women whose parents they had put to death. ,For this slaughter, these women made a custom and bound themselves by oath (and enjoined it on their daughters) that no one would sit at table with her husband or call him by his name, because the men had married them after slaying their fathers and husbands and sons. This happened at Miletus . ^6.19.3 All this now came upon the Milesians, since most of their men were slain by the Persians, who wore long hair, and their women and children were accounted as slaves, and the temple at Didyma with its shrine and place of divination was plundered and burnt. of the wealth that was in this temple I have often spoken elsewhere in my history. '' None

7. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Archaic Greek (Sibyl) • Archaic period,

Found in books: Bacchi (2022), Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics, 62; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 217

8. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Archaic Greek (Sibyl) • Archaic period,

Found in books: Bacchi (2022), Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics, 59; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 217

9. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Archaic Greek (Sibyl) • Archaic period,

Found in books: Bacchi (2022), Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics, 59, 118; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 217

10. Apollodorus, Bibliotheca, 2.2.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Archaic • apoikia (settlement abroad, colony), story type of archaic

Found in books: Bernabe et al. (2013), Redefining Dionysos, 303; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 137

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2.2.2 καὶ γίνεται Ἀκρισίῳ μὲν ἐξ Εὐρυδίκης τῆς Λακεδαίμονος Δανάη, Προίτῳ δὲ ἐκ Σθενεβοίας Λυσίππη καὶ Ἰφινόη καὶ Ἰφιάνασσα. αὗται δὲ ὡς ἐτελειώθησαν, ἐμάνησαν, ὡς μὲν Ἡσίοδός φησιν, ὅτι τὰς Διονύσου τελετὰς οὐ κατεδέχοντο, ὡς δὲ Ἀκουσίλαος λέγει, διότι τὸ τῆς Ἥρας ξόανον ἐξηυτέλισαν. γενόμεναι δὲ ἐμμανεῖς ἐπλανῶντο ἀνὰ τὴν Ἀργείαν ἅπασαν, αὖθις δὲ τὴν Ἀρκαδίαν καὶ τὴν Πελοπόννησον 1 -- διελθοῦσαι μετʼ ἀκοσμίας ἁπάσης διὰ τῆς ἐρημίας ἐτρόχαζον. Μελάμπους δὲ ὁ Ἀμυθάονος καὶ Εἰδομένης τῆς Ἄβαντος, μάντις ὢν καὶ τὴν διὰ φαρμάκων καὶ καθαρμῶν θεραπείαν πρῶτος εὑρηκώς, ὑπισχνεῖται θεραπεύειν τὰς παρθένους, εἰ λάβοι τὸ τρίτον μέρος τῆς δυναστείας. οὐκ ἐπιτρέποντος δὲ Προίτου θεραπεύειν ἐπὶ μισθοῖς τηλικούτοις, ἔτι μᾶλλον ἐμαίνοντο αἱ παρθένοι καὶ προσέτι μετὰ τούτων αἱ λοιπαὶ γυναῖκες· καὶ γὰρ αὗται τὰς οἰκίας ἀπολιποῦσαι τοὺς ἰδίους ἀπώλλυον παῖδας καὶ εἰς τὴν ἐρημίαν ἐφοίτων. προβαινούσης δὲ ἐπὶ πλεῖστον τῆς συμφορᾶς, τοὺς αἰτηθέντας μισθοὺς ὁ Προῖτος ἐδίδου. ὁ δὲ ὑπέσχετο θεραπεύειν ὅταν ἕτερον τοσοῦτον τῆς γῆς ὁ ἀδελφὸς αὐτοῦ λάβῃ Βίας. Προῖτος δὲ εὐλαβηθεὶς μὴ βραδυνούσης τῆς θεραπείας αἰτηθείη καὶ πλεῖον, θεραπεύειν συνεχώρησεν ἐπὶ τούτοις. Μελάμπους δὲ παραλαβὼν τοὺς δυνατωτάτους τῶν νεανιῶν μετʼ ἀλαλαγμοῦ καί τινος ἐνθέου χορείας ἐκ τῶν ὀρῶν αὐτὰς εἰς Σικυῶνα συνεδίωξε. κατὰ δὲ τὸν διωγμὸν ἡ πρεσβυτάτη τῶν θυγατέρων Ἰφινόη μετήλλαξεν· ταῖς δὲ λοιπαῖς τυχούσαις καθαρμῶν σωφρονῆσαι συνέβη. καὶ ταύτας μὲν ἐξέδοτο Προῖτος Μελάμποδι καὶ Βίαντι, παῖδα δʼ ὕστερον ἐγέννησε Μεγαπένθην.'' None

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2.2.2 And Acrisius had a daughter Danae by Eurydice, daughter of Lacedaemon, and Proetus had daughters, Lysippe, Iphinoe, and Iphianassa, by Stheneboea. When these damsels were grown up, they went mad, according to Hesiod, because they would not accept the rites of Dionysus, but according to Acusilaus, because they disparaged the wooden image of Hera. In their madness they roamed over the whole Argive land, and afterwards, passing through Arcadia and the Peloponnese, they ran through the desert in the most disorderly fashion. But Melampus, son of Amythaon by Idomene, daughter of Abas, being a seer and the first to devise the cure by means of drugs and purifications, promised to cure the maidens if he should receive the third part of the sovereignty. When Proetus refused to pay so high a fee for the cure, the maidens raved more than ever, and besides that, the other women raved with them; for they also abandoned their houses, destroyed their own children, and flocked to the desert. Not until the evil had reached a very high pitch did Proetus consent to pay the stipulated fee, and Melampus promised to effect a cure whenever his brother Bias should receive just so much land as himself. Fearing that, if the cure were delayed, yet more would be demanded of him, Proetus agreed to let the physician proceed on these terms. So Melampus, taking with him the most stalwart of the young men, chased the women in a bevy from the mountains to Sicyon with shouts and a sort of frenzied dance. In the pursuit Iphinoe, the eldest of the daughters, expired; but the others were lucky enough to be purified and so to recover their wits. Proetus gave them in marriage to Melampus and Bias, and afterwards begat a son, Megapenthes.'' None

11. Pausanias, Description of Greece, 5.16.6-5.16.7 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Archaic • Keos, Archaic sanctuary of Dionysus at

Found in books: Bernabe et al. (2013), Redefining Dionysos, 168; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 316

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5.16.6 αἱ πόλεις δὲ ἀφʼ ὧν τὰς γυναῖκας εἵλοντο, ἦσαν Ἦλις . ἀπὸ τούτων μὲν αἱ γυναῖκες οὖσαι τῶν πόλεων Πισαίοις διαλλαγὰς πρὸς Ἠλείους ἐποίησαν· ὕστερον δὲ καὶ τὸν ἀγῶνα ἐπετράπησαν ὑπʼ αὐτῶν θεῖναι τὰ Ἡραῖα καὶ ὑφήνασθαι τῇ Ἥρᾳ τὸν πέπλον. αἱ δὲ ἑκκαίδεκα γυναῖκες καὶ χοροὺς δύο ἱστᾶσι καὶ τὸν μὲν Φυσκόας τῶν χορῶν, τὸν δὲ Ἱπποδαμείας καλοῦσι· τὴν Φυσκόαν δὲ εἶναι ταύτην φασὶν ἐκ τῆς Ἤλιδος τῆς Κοίλης, τῷ δήμῳ δὲ ἔνθα ᾤκησεν ὄνομα μὲν Ὀρθίαν εἶναι. ^5.16.7 ταύτῃ τῇ Φυσκόᾳ Διόνυσον συγγενέσθαι λέγουσι, Φυσκόαν δὲ ἐκ Διονύσου τεκεῖν παῖδα Ναρκαῖον· τοῦτον, ὡς ηὐξήθη, πολεμεῖν τοῖς προσοίκοις καὶ δυνάμεως ἐπὶ μέγα ἀρθῆναι, καὶ δὴ καὶ Ἀθηνᾶς ἱερὸν ἐπίκλησιν Ναρκαίας αὐτὸν ἱδρύσασθαι· Διονύσῳ τε τιμὰς λέγουσιν ὑπὸ Ναρκαίου καὶ Φυσκόας δοθῆναι πρώτων. Φυσκόας μὲν δὴ γέρα καὶ ἄλλα καὶ χορὸς ἐπώνυμος παρὰ τῶν ἑκκαίδεκα γυναικῶν, φυλάσσουσι δὲ οὐδὲν ἧσσον Ἠλεῖοι καὶ τἄλλα καταλυθεισῶν ὅμως τῶν πόλεων· νενεμημένοι γὰρ ἐς ὀκτὼ φυλὰς ἀφʼ ἑκάστης αἱροῦνται γυναῖκας δύο.'' None

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5.16.6 The cities from which they chose the women were Elis, The women from these cities made peace between Pisa and Elis . Later on they were entrusted with the management of the Heraean games, and with the weaving of the robe for Hera. The Sixteen Women also arrange two choral dances, one called that of Physcoa and the other that of Hippodameia. This Physcoa they say came from Elis in the Hollow, and the name of the parish where she lived was Orthia. ^5.16.7 She mated they say with Dionysus, and bore him a son called Narcaeus. When he grew up he made war against the neighboring folk, and rose to great power, setting up moreover a sanctuary of Athena surnamed Narcaea. They say too that Narcaeus and Physcoa were the first to pay worship to Dionysus. So various honors are paid to Physcoa, especially that of the choral dance, named after her and managed by the Sixteen Women. The Eleans still adhere to the other ancient customs, even though some of the cities have been destroyed. For they are now divided into eight tribes, and they choose two women from each.'' None

12. Diogenes Laertius, Lives of The Philosophers, 1.53 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • demos, and elite in the archaic period • elite, archaic • festivals, in the archaic period • honours, for Archaic kings

Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 82; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 53

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1.53 I am not the only man who has aimed at a tyranny in Greece, nor am I, a descendant of Codrus, unfitted for the part. That is, I resume the privileges which the Athenians swore to confer upon Codrus and his family, although later they took them away. In everything else I commit no offence against God or man; but I leave to the Athenians the management of their affairs according to the ordices established by you. And they are better governed than they would be under a democracy; for I allow no one to extend his rights, and though I am tyrant I arrogate to myself no undue share of reputation and honour, but merely such stated privileges as belonged to the kings in former times. Every citizen pays a tithe of his property, not to me but to a fund for defraying the cost of the public sacrifices or any other charges on the State or the expenditure on any war which may come upon us.'' None

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