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
cadmus	Augoustakis (2014), Flavian Poetry and its Greek Past, 200, 209, 230 Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 209, 210, 211, 218, 224, 322 Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 135, 138 Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 95, 101 Gorain (2019), Language in the Confessions of Augustine, 48, 53, 58 Hawes (2014), Rationalizing Myth in Antiquity, 140, 141, 145, 146 Jouanna (2012), Greek Medicine from Hippocrates to Galen, 57, 124 Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 162 Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 78, 81, 122, 133 Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 17 Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 24, 110, 149, 150, 156 Putnam et al. (2023), The Poetic World of Statius' Silvae, 248 Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 199, 211, 352, 353, 360, 363, 364, 365, 369, 371, 372, 407, 415 Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 83 Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 200, 209, 230 Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 22 de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 159
cadmus, and cadmeians	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 102, 200, 256, 286, 287, 288, 301
cadmus, and pastoral setting	Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 21, 24, 25, 26, 28, 29, 30
cadmus, and search for europa	Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 20
cadmus, as performer	Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 28
cadmus, caepio and murena, conspiracy of	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 8
cadmus, honaz da˘gı	Huttner (2013), Early Christianity in the Lycus Valley, 44, 354
cadmus, noble lie, as origin of	Gruen (2011), Rethinking the Other in Antiquity, 233, 234, 235, 236
cadmus, of thebes	Mikalson (2003), Herodotus and Religion in the Persian Wars, 184, 185, 192
cadmus, phoenician	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 24
cadmus, typhonomachy, and	Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 21
cadmus, weddings and marriages, harmonia’s marriage to	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 286, 287, 288

List of validated texts:

14 validated results for "cadmus"

1. Hesiod, Theogony, 937, 975 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Cadmus and Cadmeians • Kadmos • Kadmos, Kadmeian • weddings and marriages, Harmonia’s marriage to Cadmus

Found in books: Bernabe et al. (2013), Redefining Dionysos, 7, 205; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 120; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 286, 288

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937 Ἁρμονίην θʼ, ἣν Κάδμος ὑπέρθυμος θέτʼ ἄκοιτιν.⁹⁷⁵ Κάδμῳ δʼ Ἁρμονίη, θυγάτηρ χρυσέης Ἀφροδιτης, ' None

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937 Scorched by a terrible vapour, liquefied⁹⁷⁵ of gods and men. Before his birth, though, he ' None

2. Homer, Iliad, 4.407, 14.325 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Cadmus and Cadmeians • Kadmos • noble lie, as origin of Cadmus • weddings and marriages, Harmonia’s marriage to Cadmus

Found in books: Gruen (2011), Rethinking the Other in Antiquity, 234; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 120; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 286, 288

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4.407 παυρότερον λαὸν ἀγαγόνθʼ ὑπὸ τεῖχος ἄρειον, ^14.325 ἣ δὲ Διώνυσον Σεμέλη τέκε χάρμα βροτοῖσιν·'' None

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4.407 We declare ourselves to be better men by far than our fathers: we took the seat of Thebe of the seven gates, when we twain had gathered a lesser host against a stronger wall, putting our trust in the portents of the gods and in the aid of Zeus; whereas they perished through their own blind folly. ^14.325 and Semele bare Dionysus, the joy of mortals; nor of Demeter, the fair-tressed queen; nor of glorious Leto; nay, nor yet of thine own self, as now I love thee, and sweet desire layeth hold of me. Then with crafty mind the queenly Hera spake unto him: '' None

3. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Cadmus • Kadmos, Kadmeian • noble lie, as origin of Cadmus

Found in books: Bernabe et al. (2013), Redefining Dionysos, 7, 136; Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 138; Gruen (2011), Rethinking the Other in Antiquity, 234

4. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Kadmos • Kadmos, Kadmeian • Kadmos, marriage to Harmonia

Found in books: Bernabe et al. (2013), Redefining Dionysos, 7; Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 233, 234

5. Euripides, Bacchae, 4, 6, 84, 100, 353, 537-544, 1017-1019, 1349 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Cadmus • Cadmus and Cadmeians • Kadmos, • Kadmos, Kadmeian

Found in books: Bernabe et al. (2013), Redefining Dionysos, 90, 162, 301, 306, 314, 315, 336, 337, 339, 460; Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 211; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 27; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 113; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 301

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4 μορφὴν δʼ ἀμείψας ἐκ θεοῦ βροτησίαν ⁶ ὁρῶ δὲ μητρὸς μνῆμα τῆς κεραυνίας ^8
4 Βρόμιον παῖδα θεὸν θεοῦ ¹⁰⁰ τέλεσαν, ταυρόκερων θεὸν³⁵³ τὸν θηλύμορφον ξένον, ὃς ἐσφέρει νόσον ⁵³⁷ οἵαν οἵαν ὀργὰν ⁵³⁸ ἀναφαίνει χθόνιον ⁵³⁹ γένος ἐκφύς τε δράκοντός ^5
40 ποτε Πενθεύς, ὃν Ἐχίων ^5
41 ἐφύτευσε χθόνιος, ^5
42 ἀγριωπὸν τέρας, οὐ φῶτα word split in text 5
43 βρότειον, φόνιον δʼ ὥστε word split in text 5
4
4 γίγαντʼ ἀντίπαλον θεοῖς· ¹⁰¹⁸ φάνηθι ταῦρος ἢ πολύκρανος ἰδεῖν ¹⁰¹⁹ δράκων ἢ πυριφλέγων ὁρᾶσθαι λέων. ^13
49 πάλαι τάδε Ζεὺς οὑμὸς ἐπένευσεν πατήρ. Ἀγαύη ' None

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4 I, the son of Zeus, have come to this land of the Thebans—Dionysus, whom once Semele, Kadmos’ daughter, bore, delivered by a lightning-bearing flame. And having taken a mortal form instead of a god’s, ⁶ I am here at the fountains of Dirke and the water of Ismenus. And I see the tomb of my thunder-stricken mother here near the palace, and the remts of her house, smouldering with the still living flame of Zeus’ fire, the everlasting insult of Hera against my mother. ^8
4 brandishing the thyrsos, garlanded with ivy, serves Dionysus.Go, Bacchae, go, Bacchae, escorting the god Bromius, child of a god, ¹⁰⁰ had perfected him, the bull-horned god, and he crowned him with crowns of snakes, for which reason Maenads cloak their wild prey over their locks. Choru³⁵³ and release his garlands to the winds and storms. In this way I will especially wound him. And some of you hunt throughout the city for this effeminate stranger, who introduces a new disease to women and pollutes our beds. ⁵³⁷ What rage, what rage does the earth-born race show, and Pentheus, ^5
40 once descended from a serpent—Pentheus, whom earth-born Echion bore, a fierce monster, not a mortal man, but like a bloody giant, hostile to the gods. ¹⁰¹⁷ Appear as a bull or many-headed serpent or raging lion to see. ^13
49 My father Zeus approved this long ago. Agave ' None

6. Euripides, Suppliant Women, 399-563 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Cadmus

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 209; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 209

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399 τίς γῆς τύραννος; πρὸς τίν' ἀγγεῖλαί με χρὴ"⁴⁰⁰ λόγους Κρέοντος, ὃς κρατεῖ Κάδμου χθονὸς' "⁴⁰¹ ̓Ετεοκλέους θανόντος ἀμφ' ἑπταστόμους" '⁴⁰² πύλας ἀδελφῇ χειρὶ Πολυνείκους ὕπο; ⁴⁰³ πρῶτον μὲν ἤρξω τοῦ λόγου ψευδῶς, ξένε,' "⁴⁰⁴ ζητῶν τύραννον ἐνθάδ': οὐ γὰρ ἄρχεται" "⁴⁰⁵ ἑνὸς πρὸς ἀνδρός, ἀλλ' ἐλευθέρα πόλις." "⁴⁰⁶ δῆμος δ' ἀνάσσει διαδοχαῖσιν ἐν μέρει" '⁴⁰⁷ ἐνιαυσίαισιν, οὐχὶ τῷ πλούτῳ διδοὺς ⁴⁰⁸ τὸ πλεῖστον, ἀλλὰ χὡ πένης ἔχων ἴσον.' "⁴⁰⁹ ἓν μὲν τόδ' ἡμῖν ὥσπερ ἐν πεσσοῖς δίδως" "⁴¹⁰ κρεῖσσον: πόλις γὰρ ἧς ἐγὼ πάρειμ' ἄπο" '⁴¹¹ ἑνὸς πρὸς ἀνδρός, οὐκ ὄχλῳ κρατύνεται:' "⁴¹² οὐδ' ἔστιν αὐτὴν ὅστις ἐκχαυνῶν λόγοις" "⁴¹³ πρὸς κέρδος ἴδιον ἄλλοτ' ἄλλοσε στρέφει," "⁴¹⁴ τὸ δ' αὐτίχ' ἡδὺς καὶ διδοὺς πολλὴν χάριν," "⁴¹⁵ ἐσαῦθις ἔβλαψ', εἶτα διαβολαῖς νέαις" "⁴¹⁶ κλέψας τὰ πρόσθε σφάλματ' ἐξέδυ δίκης." '⁴¹⁷ ἄλλως τε πῶς ἂν μὴ διορθεύων λόγους' "⁴¹⁸ ὀρθῶς δύναιτ' ἂν δῆμος εὐθύνειν πόλιν;" '⁴¹⁹ ὁ γὰρ χρόνος μάθησιν ἀντὶ τοῦ τάχους' "⁴²⁰ κρείσσω δίδωσι. γαπόνος δ' ἀνὴρ πένης," '⁴²¹ εἰ καὶ γένοιτο μὴ ἀμαθής, ἔργων ὕπο' "⁴²² οὐκ ἂν δύναιτο πρὸς τὰ κοίν' ἀποβλέπειν." '⁴²³ ἦ δὴ νοσῶδες τοῦτο τοῖς ἀμείνοσιν,' "⁴²⁴ ὅταν πονηρὸς ἀξίωμ' ἀνὴρ ἔχῃ" '⁴²⁵ γλώσσῃ κατασχὼν δῆμον, οὐδὲν ὢν τὸ πρίν.' "⁴²⁶ κομψός γ' ὁ κῆρυξ καὶ παρεργάτης λόγων." "⁴²⁷ ἐπεὶ δ' ἀγῶνα καὶ σὺ τόνδ' ἠγωνίσω," "⁴²⁸ ἄκου': ἅμιλλαν γὰρ σὺ προύθηκας λόγων." '⁴²⁹ οὐδὲν τυράννου δυσμενέστερον πόλει, ⁴³⁰ ὅπου τὸ μὲν πρώτιστον οὐκ εἰσὶν νόμοι' "⁴³¹ κοινοί, κρατεῖ δ' εἷς τὸν νόμον κεκτημένος" "⁴³² αὐτὸς παρ' αὑτῷ: καὶ τόδ' οὐκέτ' ἔστ' ἴσον." "⁴³³ γεγραμμένων δὲ τῶν νόμων ὅ τ' ἀσθενὴς" '⁴³⁴ ὁ πλούσιός τε τὴν δίκην ἴσην ἔχει,' "⁴³⁵ ἔστιν δ' ἐνισπεῖν τοῖσιν ἀσθενεστέροις" "⁴³⁶ τὸν εὐτυχοῦντα ταὔθ', ὅταν κλύῃ κακῶς," "⁴³⁷ νικᾷ δ' ὁ μείων τὸν μέγαν δίκαι' ἔχων." "⁴³⁸ τοὐλεύθερον δ' ἐκεῖνο: Τίς θέλει πόλει" "⁴³⁹ χρηστόν τι βούλευμ' ἐς μέσον φέρειν ἔχων;" "⁴⁴⁰ καὶ ταῦθ' ὁ χρῄζων λαμπρός ἐσθ', ὁ μὴ θέλων" "⁴⁴¹ σιγᾷ. τί τούτων ἔστ' ἰσαίτερον πόλει;" '⁴⁴² καὶ μὴν ὅπου γε δῆμος αὐθέντης χθονός, ⁴⁴³ ὑποῦσιν ἀστοῖς ἥδεται νεανίαις: ⁴⁴⁴ ἀνὴρ δὲ βασιλεὺς ἐχθρὸν ἡγεῖται τόδε,' "⁴⁴⁵ καὶ τοὺς ἀρίστους οὕς τ' ἂν ἡγῆται φρονεῖν" '⁴⁴⁶ κτείνει, δεδοικὼς τῆς τυραννίδος πέρι.' "⁴⁴⁷ πῶς οὖν ἔτ' ἂν γένοιτ' ἂν ἰσχυρὰ πόλις," '⁴⁴⁸ ὅταν τις ὡς λειμῶνος ἠρινοῦ στάχυν ⁴⁴⁹ τόλμας ἀφαιρῇ κἀπολωτίζῃ νέους; ⁴⁵⁰ κτᾶσθαι δὲ πλοῦτον καὶ βίον τί δεῖ τέκνοις' "⁴⁵¹ ὡς τῷ τυράννῳ πλείον' ἐκμοχθῇ βίον;" '⁴⁵² ἢ παρθενεύειν παῖδας ἐν δόμοις καλῶς, ⁴⁵³ τερπνὰς τυράννοις ἡδονάς, ὅταν θέλῃ,' "⁴⁵⁴ δάκρυα δ' ἑτοιμάζουσι; μὴ ζῴην ἔτι," '⁴⁵⁵ εἰ τἀμὰ τέκνα πρὸς βίαν νυμφεύσεται. ⁴⁵⁶ καὶ ταῦτα μὲν δὴ πρὸς τὰ σὰ ἐξηκόντισα. ⁴⁵⁷ ἥκεις δὲ δὴ τί τῆσδε γῆς κεχρημένος;' "⁴⁵⁸ κλαίων γ' ἂν ἦλθες, εἴ σε μὴ '†πεμψεν πόλις," '⁴⁵⁹ περισσὰ φωνῶν: τὸν γὰρ ἄγγελον χρεὼν' "⁴⁶⁰ λέξανθ' ὅς' ἂν τάξῃ τις ὡς τάχος πάλιν" "⁴⁶¹ χωρεῖν. τὸ λοιπὸν δ' εἰς ἐμὴν πόλιν Κρέων" "⁴⁶² ἧσσον λάλον σου πεμπέτω τιν' ἄγγελον." '⁴⁶³ φεῦ φεῦ: κακοῖσιν ὡς ὅταν δαίμων διδῷ' "⁴⁶⁴ καλῶς, ὑβρίζους' ὡς ἀεὶ πράξοντες εὖ." "⁴⁶⁵ λέγοιμ' ἂν ἤδη. τῶν μὲν ἠγωνισμένων" "⁴⁶⁶ σοὶ μὲν δοκείτω ταῦτ', ἐμοὶ δὲ τἀντία." "⁴⁶⁷ ἐγὼ δ' ἀπαυδῶ πᾶς τε Καδμεῖος λεὼς" '⁴⁶⁸ ̓́Αδραστον ἐς γῆν τήνδε μὴ παριέναι:' "⁴⁶⁹ εἰ δ' ἔστιν ἐν γῇ, πρὶν θεοῦ δῦναι σέλας," '⁴⁷⁰ λύσαντα σεμνὰ στεμμάτων μυστήρια' "⁴⁷¹ τῆσδ' ἐξελαύνειν, μηδ' ἀναιρεῖσθαι νεκροὺς" "⁴⁷² βίᾳ, προσήκοντ' οὐδὲν ̓Αργείων πόλει." '⁴⁷³ κἂν μὲν πίθῃ μοι, κυμάτων ἄτερ πόλιν ⁴⁷⁴ σὴν ναυστολήσεις: εἰ δὲ μή, πολὺς κλύδων' "⁴⁷⁵ ἡμῖν τε καὶ σοὶ συμμάχοις τ' ἔσται δορός." '⁴⁷⁶ σκέψαι δέ, καὶ μὴ τοῖς ἐμοῖς θυμούμενος ⁴⁷⁷ λόγοισιν, ὡς δὴ πόλιν ἐλευθέραν ἔχων,' "⁴⁷⁸ σφριγῶντ' ἀμείψῃ μῦθον ἐκ βραχιόνων:" "⁴⁷⁹ ἐλπὶς γάρ ἐστ' ἄπιστον, ἣ πολλὰς πόλεις" "⁴⁸⁰ συνῆψ', ἄγουσα θυμὸν εἰς ὑπερβολάς." '⁴⁸¹ ὅταν γὰρ ἔλθῃ πόλεμος ἐς ψῆφον λεώ,' "⁴⁸² οὐδεὶς ἔθ' αὑτοῦ θάνατον ἐκλογίζεται," "⁴⁸³ τὸ δυστυχὲς δὲ τοῦτ' ἐς ἄλλον ἐκτρέπει:" "⁴⁸⁴ εἰ δ' ἦν παρ' ὄμμα θάνατος ἐν ψήφου φορᾷ," "⁴⁸⁵ οὐκ ἄν ποθ' ̔Ελλὰς δοριμανὴς ἀπώλλυτο." '⁴⁸⁶ καίτοι δυοῖν γε πάντες ἄνθρωποι λόγοιν' "⁴⁸⁷ τὸν κρείσσον' ἴσμεν, καὶ τὰ χρηστὰ καὶ κακά," '⁴⁸⁸ ὅσῳ τε πολέμου κρεῖσσον εἰρήνη βροτοῖς: ⁴⁸⁹ ἣ πρῶτα μὲν Μούσαισι προσφιλεστάτη,' "⁴⁹⁰ Ποιναῖσι δ' ἐχθρά, τέρπεται δ' εὐπαιδίᾳ," "⁴⁹¹ χαίρει δὲ πλούτῳ. ταῦτ' ἀφέντες οἱ κακοὶ" '⁴⁹² πολέμους ἀναιρούμεσθα καὶ τὸν ἥσσονα' "⁴⁹³ δουλούμεθ', ἄνδρες ἄνδρα καὶ πόλις πόλιν." "⁴⁹⁴ σὺ δ' ἄνδρας ἐχθροὺς καὶ θανόντας ὠφελεῖς," "⁴⁹⁵ θάπτων κομίζων θ' ὕβρις οὓς ἀπώλεσεν;" "⁴⁹⁶ οὔ τἄρ' ἔτ' ὀρθῶς Καπανέως κεραύνιον" '⁴⁹⁷ δέμας καπνοῦται, κλιμάκων ὀρθοστάτας ⁴⁹⁸ ὃς προσβαλὼν πύλῃσιν ὤμοσεν πόλιν ⁴⁹⁹ πέρσειν θεοῦ θέλοντος ἤν τε μὴ θέλῃ;' "⁵⁰⁰ οὐδ' ἥρπασεν χάρυβδις οἰωνοσκόπον," '⁵⁰¹ τέθριππον ἅρμα περιβαλοῦσα χάσματι, ⁵⁰² ἄλλοι τε κεῖνται πρὸς πύλαις λοχαγέται ⁵⁰³ πέτροις καταξανθέντες ὀστέων ῥαφάς; ⁵⁰⁴ ἤ νυν φρονεῖν ἄμεινον ἐξαύχει Διός, ⁵⁰⁵ ἢ θεοὺς δικαίως τοὺς κακοὺς ἀπολλύναι. ⁵⁰⁶ φιλεῖν μὲν οὖν χρὴ τοὺς σοφοὺς πρῶτον τέκνα,' "⁵⁰⁷ ἔπειτα τοκέας πατρίδα θ', ἣν αὔξειν χρεὼν" '⁵⁰⁸ καὶ μὴ κατᾶξαι. σφαλερὸν ἡγεμὼν θρασύς: ⁵⁰⁹ νεώς τε ναύτης ἥσυχος, καιρῷ σοφός.' "⁵¹⁰ καὶ τοῦτ' ἐμοὶ τἀνδρεῖον, ἡ προμηθία." '⁵¹¹ ἐξαρκέσας ἦν Ζεὺς ὁ τιμωρούμενος,' "⁵¹² ὑμᾶς δ' ὑβρίζειν οὐκ ἐχρῆν τοιάνδ' ὕβριν." "⁵¹³ ὦ παγκάκιστε — σῖγ', ̓́Αδραστ', ἔχε στόμα," "⁵¹⁴ καὶ μὴ 'πίπροσθεν τῶν ἐμῶν τοὺς σοὺς λόγους" '⁵¹⁵ θῇς: οὐ γὰρ ἥκει πρὸς σὲ κηρύσσων ὅδε,' "⁵¹⁶ ἀλλ' ὡς ἔμ': ἡμᾶς κἀποκρίνασθαι χρεών." "⁵¹⁷ καὶ πρῶτα μέν σε πρὸς τὰ πρῶτ' ἀμείψομαι." "⁵¹⁸ οὐκ οἶδ' ἐγὼ Κρέοντα δεσπόζοντ' ἐμοῦ" "⁵¹⁹ οὐδὲ σθένοντα μεῖζον, ὥστ' ἀναγκάσαι" "⁵²⁰ δρᾶν τὰς ̓Αθήνας ταῦτ': ἄνω γὰρ ἂν ῥέοι" "⁵²¹ τὰ πράγμαθ' οὕτως, εἰ 'πιταξόμεσθα δή." '⁵²² πόλεμον δὲ τοῦτον οὐκ ἐγὼ καθίσταμαι,' "⁵²³ ὃς οὐδὲ σὺν τοῖσδ' ἦλθον ἐς Κάδμου χθόνα:" '⁵²⁴ νεκροὺς δὲ τοὺς θανόντας, οὐ βλάπτων πόλιν' "⁵²⁵ οὐδ' ἀνδροκμῆτας προσφέρων ἀγωνίας," '⁵²⁶ θάψαι δικαιῶ, τὸν Πανελλήνων νόμον ⁵²⁷ σῴζων. τί τούτων ἐστὶν οὐ καλῶς ἔχον;' "⁵²⁸ εἰ γάρ τι καὶ πεπόνθατ' ̓Αργείων ὕπο," '⁵²⁹ τεθνᾶσιν, ἠμύνασθε πολεμίους καλῶς,' "⁵³⁰ αἰσχρῶς δ' ἐκείνοις, χἡ δίκη διοίχεται." "⁵³¹ ἐάσατ' ἤδη γῇ καλυφθῆναι νεκρούς," "⁵³² ὅθεν δ' ἕκαστον ἐς τὸ φῶς ἀφίκετο," "⁵³³ ἐνταῦθ' ἀπελθεῖν, πνεῦμα μὲν πρὸς αἰθέρα," "⁵³⁴ τὸ σῶμα δ' ἐς γῆν: οὔτι γὰρ κεκτήμεθα" '⁵³⁵ ἡμέτερον αὐτὸ πλὴν ἐνοικῆσαι βίον, ⁵³⁶ κἄπειτα τὴν θρέψασαν αὐτὸ δεῖ λαβεῖν. ⁵³⁷ δοκεῖς κακουργεῖν ̓́Αργος οὐ θάπτων νεκρούς; ⁵³⁸ ἥκιστα: πάσης ̔Ελλάδος κοινὸν τόδε, ⁵³⁹ εἰ τοὺς θανόντας νοσφίσας ὧν χρῆν λαχεῖν ⁵⁴⁰ ἀτάφους τις ἕξει: δειλίαν γὰρ ἐσφέρει ⁵⁴¹ τοῖς ἀλκίμοισιν οὗτος ἢν τεθῇ νόμος.' "⁵⁴² κἀμοὶ μὲν ἦλθες δείν' ἀπειλήσων ἔπη," "⁵⁴³ νεκροὺς δὲ ταρβεῖτ', εἰ κρυβήσονται χθονί;" '⁵⁴⁴ τί μὴ γένηται; μὴ κατασκάψωσι γῆν' "⁵⁴⁵ ταφέντες ὑμῶν; ἢ τέκν' ἐν μυχῷ χθονὸς" '⁵⁴⁶ φύσωσιν, ἐξ ὧν εἶσί τις τιμωρία; ⁵⁴⁷ σκαιόν γε τἀνάλωμα τῆς γλώσσης τόδε, ⁵⁴⁸ φόβους πονηροὺς καὶ κενοὺς δεδοικέναι.' "⁵⁴⁹ ἀλλ', ὦ μάταιοι, γνῶτε τἀνθρώπων κακά:" "⁵⁵⁰ παλαίσμαθ' ἡμῶν ὁ βίος: εὐτυχοῦσι δὲ" "⁵⁵¹ οἳ μὲν τάχ', οἳ δ' ἐσαῦθις, οἳ δ' ἤδη βροτῶν," "⁵⁵² τρυφᾷ δ' ὁ δαίμων: πρός τε γὰρ τοῦ δυστυχοῦς," '⁵⁵³ ὡς εὐτυχήσῃ, τίμιος γεραίρεται,' "⁵⁵⁴ ὅ τ' ὄλβιός νιν πνεῦμα δειμαίνων λιπεῖν" '⁵⁵⁵ ὑψηλὸν αἴρει. γνόντας οὖν χρεὼν τάδε ⁵⁵⁶ ἀδικουμένους τε μέτρια μὴ θυμῷ φέρειν' "⁵⁵⁷ ἀδικεῖν τε τοιαῦθ' οἷα μὴ βλάψαι πόλιν." '⁵⁵⁸ πῶς οὖν ἂν εἴη; τοὺς ὀλωλότας νεκροὺς ⁵⁵⁹ θάψαι δὸς ἡμῖν τοῖς θέλουσιν εὐσεβεῖν.' "⁵⁶⁰ ἢ δῆλα τἀνθένδ': εἶμι καὶ θάψω βίᾳ." "⁵⁶¹ οὐ γάρ ποτ' εἰς ̔́Ελληνας ἐξοισθήσεται" "⁵⁶² ὡς εἰς ἔμ' ἐλθὼν καὶ πόλιν Πανδίονος" '⁵⁶³ νόμος παλαιὸς δαιμόνων διεφθάρη.' "' None

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399 Who is the despot of this land? To whom must I announce'⁴⁰⁰ the message of Creon, who rules o’er the land of Cadmus, since Eteocles was slain by the hand of his brother Polynices, at the sevenfold gates of Thebes? Theseu ⁴⁰³ Sir stranger, thou hast made a false beginning to thy speech, in seeking here a despot. For this city is not ruled ⁴⁰⁵ by one man, but is free. The people rule in succession year by year, allowing no preference to wealth, but the poor man shares equally with the rich. Herald ⁴⁰⁹ Thou givest me here an advantage, as it might be in a game of draughts Possibly referring to a habit of allowing the weaker player so many moves or points. ; ⁴¹⁰ for the city, whence I come, is ruled by one man only, not by the mob; none there puffs up the citizens with specious words, and for his own advantage twists them this way or that,—one moment dear to them and lavish of his favours, ⁴¹⁵ the next a bane to all; and yet by fresh calumnies of others he hides his former failures and escapes punishment. Besides, how shall the people, if it cannot form true judgments, be able rightly to direct the state? Nay, ’tis time, not haste, that affords a better ⁴²⁰ understanding. A poor hind, granted he be not all unschooled, would still be unable from his toil to give his mind to politics. Verily Kirchhoff considers lines 423 to 425 spurious. the better sort count it no healthy sign when the worthless man obtains a reputation ⁴²⁵ by beguiling with words the populace, though aforetime he was naught. Theseu ⁴²⁶ This herald is a clever fellow, a dabbler in the art of talk. But since thou hast thus entered the lists with me, listen awhile, for ’twas thou didst challenge a discussion. Naught is more hostile to a city than a despot; ⁴³⁰ where he is, there are in the first place no laws common to all, but one man is tyrant, in whose keeping and in his alone the law resides, and in that case equality is at an end. But when the laws are written down, rich and poor alike have equal justice, ⁴³⁵ and Nauck omits lines 435, 436, as they are not given by Stobaeus in quoting the passage. it is open to the weaker to use the same language to the prosperous when he is reviled by him, and the weaker prevails over the stronger if he have justice on his side. Freedom’s mark is also seen in this: Who A reference to the question put by the herald in the Athenian ἐκκλησία, Τίς ἀγορεύειν βούλεται ; It here serves as a marked characteristic of democracy. hath wholesome counsel to declare unto the state? ⁴⁴⁰ And he who chooses to do so gains renown, while he, who hath no wish, remains silent. What greater equality can there be in a city? ⁴⁴² Again, where the people are absolute rulers of the land, they rejoice in having a reserve of youthful citizens, while a king counts The words ἐχθρὸν . . . ἀρίστους are regarded by Nauck as spurious. this a hostile element, ⁴⁴⁵ and strives to slay the leading men, all such as he deems discreet, for he feareth for his power. How then can a city remain stable, where one cuts short all i.e. τόλμας for which Prinz suggests κλῶνας . enterprise and mows down the young like meadow-flowers in spring-time? ⁴⁵⁰ What boots it to acquire wealth and livelihood for children, merely Kirchhoff rejects this line. to add to the tyrant’s substance by one’s toil? Why train up virgin daughters virtuously in our homes to gratify a tyrant’s whim, whenso he will, and cause tears to those who rear them? May my life end ⁴⁵⁵ if ever my children are to be wedded by violence! This bolt I launch in answer to thy words. Now say, why art thou come? what needest thou of this land? Had not thy city sent thee, to thy cost hadst thou come with thy outrageous utterances; for it is the herald’s duty ⁴⁶⁰ to tell the message he is bidden and hie him back in haste. Henceforth forth let Creon send to my city some other messenger less talkative than thee. Choru ⁴⁶³ Look you! how insolent the villains are, when Fortune is kind to them, just as if it would be well with them for ever. Herald ⁴⁶⁵ Now will I speak. On these disputed points hold thou this view, but I the contrary. ⁴⁶⁷ So I and all the people of Cadmus forbid thee to admit Adrastus to this land, but if he is here, ⁴⁷⁰ drive him forth in disregard of the holy suppliant Reading ἰκτήρια with Nauck. bough he bears, ere sinks yon blazing sun, and attempt not violently to take up the dead, seeing thou hast naught to do with the city of Argos. And if thou wilt hearken to me, thou shalt bring thy barque of state into port unharmed by the billows; but if not, fierce shall the surge of battle be, ⁴⁷⁵ that we and our allies shall raise. Take good thought, nor, angered at my words, because forsooth thou rulest thy city with freedom, return a vaunting answer from Hartung’s emendation of this doubtful expression is ’εν βραχεῖ λόγῳ . thy feebler means. Hope is man’s curse; many a state hath it involved ⁴⁸⁰ in strife, by leading them into excessive rage. For whenso the city has to vote on the question of war, no man ever takes his own death into account, but shifts this misfortune on to his neighbour; but if death had been before their eyes when they were giving their votes, ⁴⁸⁵ Hellas would ne’er have rushed to her doom in mad desire for battle. And yet each man amongst us knows which of the two to prefer, the good or ill, and how much better peace is for mankind than war,—peace, the Muses’ chiefest friend, ⁴⁹⁰ the foe of sorrow, whose joy is in glad throngs of children, and its delight in prosperity. These are the blessings we cast away and wickedly embark on war, man enslaving his weaker brother, and cities following suit. ⁴⁹⁴ Now thou art helping our foes even after death, ⁴⁹⁵ trying to rescue and bury those whom their own acts of insolence haye ruined. Verily then it would seem Capaneus was unjustly blasted by the thunderbolt and charred upon the ladder he had raised against our gates, swearing he would sack our town, whether the god would or no; ⁵⁰⁰ nor should the yawning earth have snatched away the seer, i.e. Amphiaraus, who disappeared in a chasm of the earth. opening wide her mouth to take his chariot and its horses in, nor should the other chieftains be stretched at our gates, their skeletons to atoms crushed ’neath boulders. Either boast thy wit transcendeth that of Zeus, ⁵⁰⁵ or else allow that gods are right to slay the ungodly. The wise should love their children first, next their parents and country, whose fortunes it behoves them to increase rather than break down. Rashness in a leader, as in a pilot, causeth shipwreck; who knoweth when to be quiet is a wise man. ⁵¹⁰ Yea and this too is bravery, even forethought. Choru ⁵¹³ The punishment Zeus hath inflicted was surely enough; there was no need to heap this wanton insult on us. Adrastu ⁵¹⁴ Peace, Adrastus! say no more; set not thy words before mine, ⁵¹⁵ for ’tis not to thee this fellow is come with his message, but to me, and I must answer him. Thy first assertion will I answer first: I am not aware that Creon is my lord and master, or that his power outweigheth mine, that so he should compel ⁵²⁰ Athens to act on this wise; nay! for then would the tide of time have to flow backward, if we are to be ordered about, as he thinks. ’Tis not I who choose this war, seeing that I did not even join these warriors to go unto the land of Cadmus; but still I claim to bury the fallen dead, not injuring any state ⁵²⁵ nor yet introducing murderous strife, but preserving the law of all Hellas. What is not well in this? If ye suffered aught from the Argives—lo! they are dead; ye took a splendid vengeance on your foe ⁵³⁰ and covered them with shame, and now your right is at an end. Let Nauck regards these lines 531 to 536 as an interpolation. the dead now be buried in the earth, and each element return Restoring ἀπελθεῖν from Stobseus (Hartung). to the place from whence it came to the body, the breath to the air, the body to the ground; for in no wise did we get it ⁵³⁵ for our own, but to live our life in, and after that its mother earth must take it back again. Dost think ’tis Argos thou art injuring in refusing burial to the dead? Nay! all Hellas shares herein, if a man rob the dead of their due ⁵⁴⁰ and keep them from the tomb; for, if this law be enacted, it will strike dismay into the stoutest hearts. And art thou come to cast dire threats at me, while thy own folk are afraid of giving burial to the dead? What is your fear? Think you they will undermine your land ⁵⁴⁵ in their graves, or that they will beget children in the womb of earth, from whom shall rise an avenger? A silly waste of words, in truth it was, to show your fear of paltry groundless terrors. ⁵⁴⁹ Go, triflers, learn the lesson of human misery; ⁵⁵⁰ our life is made up of struggles; some men there be that find their fortune soon, others have to wait, while some at once are blest. Fortune lives a dainty life; to her the wretched pays his court and homage to win her smile; her likewise doth the prosperous man extol, for fear the favouring gale ⁵⁵⁵ may leave him. These lessons should we take to heart, to bear with moderation, free from wrath, our wrongs, and do naught to hurt a whole city. What then? Let us, who will the pious deed perform, bury the corpses of the slain. ⁵⁶⁰ Else is the issue clear; I will go and bury them by force. For never shall it be proclaimed through Hellas that heaven’s ancient law was set at naught, when it devolved on me and the city of Pandion. Choru ' None

7. Herodotus, Histories, 2.44-2.45, 5.58-5.61 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Cadmus • Cadmus of Thebes • Kadmos, mythical founder • Phoenician, Cadmus • noble lie, as origin of Cadmus

Found in books: Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 211; Gruen (2011), Rethinking the Other in Antiquity, 235; Mikalson (2003), Herodotus and Religion in the Persian Wars, 185, 192; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 24; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 272

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2.44 καὶ θέλων δὲ τούτων πέρι σαφές τι εἰδέναι ἐξ ὧν οἷόν τε ἦν, ἔπλευσα καὶ ἐς Τύρον τῆς Φοινίκης, πυνθανόμενος αὐτόθι εἶναι ἱρὸν Ἡρακλέος ἅγιον. καὶ εἶδον πλουσίως κατεσκευασμένον ἄλλοισί τε πολλοῖσι ἀναθήμασι, καὶ ἐν αὐτῷ ἦσαν στῆλαι δύο, ἣ μὲν χρυσοῦ ἀπέφθου, ἣ δὲ σμαράγδου λίθου λάμποντος τὰς νύκτας μέγαθος. ἐς λόγους δὲ ἐλθὼν τοῖσι ἱρεῦσι τοῦ θεοῦ εἰρόμην ὁκόσος χρόνος εἴη ἐξ οὗ σφι τὸ ἱρὸν ἵδρυται. εὗρον δὲ οὐδὲ τούτους τοῖσι Ἕλλησι συμφερομένους· ἔφασαν γὰρ ἅμα Τύρῳ οἰκιζομένῃ καὶ τὸ ἱρὸν τοῦ θεοῦ ἱδρυθῆναι, εἶναι δὲ ἔτεα ἀπʼ οὗ Τύρον οἰκέουσι τριηκόσια καὶ δισχίλια. εἶδον δὲ ἐν τῇ Τύρῳ καὶ ἄλλο ἱρὸν Ἡρακλέος ἐπωνυμίην ἔχοντος Θασίου εἶναι· ἀπικόμην δὲ καὶ ἐς Θάσον, ἐν τῇ εὗρον ἱρὸν Ἡρακλέος ὑπὸ Φοινίκων ἱδρυμένον, οἳ κατʼ Εὐρώπης ζήτησιν ἐκπλώσαντες Θάσον ἔκτισαν· καὶ ταῦτα καὶ πέντε γενεῇσι ἀνδρῶν πρότερα ἐστὶ ἢ τὸν Ἀμφιτρύωνος Ἡρακλέα ἐν τῇ Ἑλλάδι γενέσθαι. τὰ μέν νυν ἱστορημένα δηλοῖ σαφέως παλαιὸν θεὸν Ἡρακλέα ἐόντα, καὶ δοκέουσι δέ μοι οὗτοι ὀρθότατα Ἑλλήνων ποιέειν, οἳ διξὰ Ἡράκλεια ἱδρυσάμενοι ἔκτηνται, καὶ τῷ μὲν ὡς ἀθανάτῳ Ὀλυμπίῳ δὲ ἐπωνυμίην θύουσι, τῷ δὲ ἑτέρῳ ὡς ἥρωι ἐναγίζουσι. ^2.45 λέγουσι δὲ πολλὰ καὶ ἄλλα ἀνεπισκέπτως οἱ Ἕλληνες, εὐήθης δὲ αὐτῶν καὶ ὅδε ὁ μῦθος ἐστὶ τὸν περὶ τοῦ Ἡρακλέος λέγουσι, ὡς αὐτὸν ἀπικόμενον ἐς Αἴγυπτον στέψαντες οἱ Αἰγύπτιοι ὑπὸ πομπῆς ἐξῆγον ὡς θύσοντες τῷ Διί· τὸν δὲ τέως μὲν ἡσυχίην ἔχειν, ἐπεὶ δὲ αὐτοῦ πρὸς τῷ βωμῷ κατάρχοντο, ἐς ἀλκὴν τραπόμενον πάντας σφέας καταφονεῦσαι. ἐμοὶ μέν νυν δοκέουσι ταῦτα λέγοντες τῆς Αἰγυπτίων φύσιος καὶ τῶν νόμων πάμπαν ἀπείρως ἔχειν οἱ Ἕλληνες· τοῖσι γὰρ οὐδὲ κτήνεα ὁσίη θύειν ἐστὶ χωρὶς ὑῶν καὶ ἐρσένων βοῶν καὶ μόσχων, ὅσοι ἂν καθαροὶ ἔωσι, καὶ χηνῶν, κῶς ἂν οὗτοι ἀνθρώπους θύοιεν; ἔτι δὲ ἕνα ἐόντα τὸν Ἡρακλέα καὶ ἔτι ἄνθρωπον, ὡς δὴ φασί, κῶς φύσιν ἔχει πολλὰς μυριάδας φονεῦσαι; καὶ περὶ μὲν τούτων τοσαῦτα ἡμῖν εἰποῦσι καὶ παρὰ τῶν θεῶν καὶ παρὰ τῶν ἡρώων εὐμένεια εἴη. ^5.58 οἱ δὲ Φοίνικες οὗτοι οἱ σὺν Κάδμῳ ἀπικόμενοι, τῶν ἦσαν οἱ Γεφυραῖοι, ἄλλα τε πολλὰ οἰκήσαντες ταύτην τὴν χώρην ἐσήγαγον διδασκάλια ἐς τοὺς Ἕλληνας καὶ δὴ καὶ γράμματα, οὐκ ἐόντα πρὶν Ἕλλησι ὡς ἐμοὶ δοκέειν, πρῶτα μὲν τοῖσι καὶ ἅπαντες χρέωνται Φοίνικες· μετὰ δὲ χρόνου προβαίνοντος ἅμα τῇ φωνῇ μετέβαλλον καὶ τὸν ῥυθμὸν τῶν γραμμάτων. περιοίκεον δὲ σφέας τὰ πολλὰ τῶν χώρων τοῦτον τὸν χρόνον Ἑλλήνων Ἴωνες, οἳ παραλαβόντες διδαχῇ παρὰ τῶν Φοινίκων τὰ γράμματα, μεταρρυθμίσαντες σφέων ὀλίγα ἐχρέωντο, χρεώμενοι δὲ ἐφάτισαν, ὥσπερ καὶ τὸ δίκαιον ἔφερε, ἐσαγαγόντων Φοινίκων ἐς τὴν Ἑλλάδα, Φοινικήια κεκλῆσθαι. καὶ τὰς βύβλους διφθέρας καλέουσι ἀπὸ τοῦ παλαιοῦ οἱ Ἴωνες, ὅτι κοτὲ ἐν σπάνι βύβλων ἐχρέωντο διφθέρῃσι αἰγέῃσί τε καὶ οἰέῃσι· ἔτι δὲ καὶ τὸ κατʼ ἐμὲ πολλοὶ τῶν βαρβάρων ἐς τοιαύτας διφθέρας γράφουσι. ^5.59 εἶδον δὲ καὶ αὐτὸς Καδμήια γράμματα ἐν τῷ ἱρῷ τοῦ Ἀπόλλωνος τοῦ Ἰσμηνίου ἐν Θήβῃσι τῇσι Βοιωτῶν, ἐπὶ τρίποσι τισὶ ἐγκεκολαμμένα, τὰ πολλὰ ὅμοια ἐόντα τοῖσι Ἰωνικοῖσι. ὁ μὲν δὴ εἷς τῶν τριπόδων ἐπίγραμμα ἔχει ἀμφιτρύων μʼ ἀνέθηκʼ ἐνάρων ἀπὸ Τηλεβοάων. 1 1 ταῦτα ἡλικίην εἴη ἂν κατὰ Λάιον τὸν Λαβδάκου τοῦ Πολυδώρου τοῦ Κάδμου. ^5.60 ἕτερος δὲ τρίπους ἐν ἑξαμέτρῳ τόνῳ λέγει Σκαῖος πυγμαχέων με ἑκηβόλῳ Ἀπόλλωνι νικήσας ἀνέθηκε τεῒν περικαλλὲς ἄγαλμα. Σκαῖος δʼ ἂν εἴη ὁ Ἱπποκόωντος, εἰ δὴ οὗτός γε ἐστὶ ὁ ἀναθεὶς καὶ μὴ ἄλλος τὠυτὸ οὔνομα ἔχων τῷ Ἱπποκόωντος, ἡλικίην κατὰ Οἰδίπουν τὸν Λαΐου. ^5.61 τρίτος δὲ τρίπους λέγει καὶ οὗτος ἐν ἑξαμέτρῳ Λαοδάμας τρίποδʼ αὐτὸς ἐυσκόπῳ Ἀπόλλωνι μουναρχέων ἀνέθηκε τεῒν περικαλλὲς ἄγαλμα. ἐπὶ τούτου δὴ τοῦ Λαοδάμαντος τοῦ Ἐτεοκλέος μουναρχέοντος ἐξανιστέαται Καδμεῖοι ὑπʼ Ἀργείων καὶ τρέπονται ἐς τοὺς Ἐγχελέας. οἱ δὲ Γεφυραῖοι ὑπολειφθέντες ὕστερον ὑπὸ Βοιωτῶν ἀναχωρέουσι ἐς Ἀθήνας· καί σφι ἱρά ἐστι ἐν Ἀθήνῃσι ἱδρυμένα, τῶν οὐδὲν μέτα τοῖσι λοιποῖσι Ἀθηναίοισι, ἄλλα τε κεχωρισμένα τῶν ἄλλων ἱρῶν καὶ δὴ καὶ Ἀχαιίης Δήμητρος ἱρόν τε καὶ ὄργια.'' None

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2.44 Moreover, wishing to get clear information about this matter where it was possible so to do, I took ship for Tyre in Phoenicia, where I had learned by inquiry that there was a holy temple of Heracles. ,There I saw it, richly equipped with many other offerings, besides two pillars, one of refined gold, one of emerald: a great pillar that shone at night; and in conversation with the priests, I asked how long it was since their temple was built. ,I found that their account did not tally with the belief of the Greeks, either; for they said that the temple of the god was founded when Tyre first became a city, and that was two thousand three hundred years ago. At Tyre I saw yet another temple of the so-called Thasian Heracles. ,Then I went to Thasos, too, where I found a temple of Heracles built by the Phoenicians, who made a settlement there when they voyaged in search of Europe ; now they did so as much as five generations before the birth of Heracles the son of Amphitryon in Hellas . ,Therefore, what I have discovered by inquiry plainly shows that Heracles is an ancient god. And furthermore, those Greeks, I think, are most in the right, who have established and practise two worships of Heracles, sacrificing to one Heracles as to an immortal, and calling him the Olympian, but to the other bringing offerings as to a dead hero. ^2.45 And the Greeks say many other ill-considered things, too; among them, this is a silly story which they tell about Heracles: that when he came to Egypt, the Egyptians crowned him and led him out in a procession to sacrifice him to Zeus; and for a while (they say) he followed quietly, but when they started in on him at the altar, he resisted and killed them all. ,Now it seems to me that by this story the Greeks show themselves altogether ignorant of the character and customs of the Egyptians; for how should they sacrifice men when they are forbidden to sacrifice even beasts, except swine and bulls and bull-calves, if they are unblemished, and geese? ,And furthermore, as Heracles was alone, and, still, only a man, as they say, how is it natural that he should kill many myriads? In talking so much about this, may I keep the goodwill of gods and heroes! ^5.58 These Phoenicians who came with Cadmus and of whom the Gephyraeans were a part brought with them to Hellas, among many other kinds of learning, the alphabet, which had been unknown before this, I think, to the Greeks. As time went on the sound and the form of the letters were changed. ,At this time the Greeks who were settled around them were for the most part Ionians, and after being taught the letters by the Phoenicians, they used them with a few changes of form. In so doing, they gave to these characters the name of Phoenician, as was quite fair seeing that the Phoenicians had brought them into Greece. ,The Ionians have also from ancient times called sheets of papyrus skins, since they formerly used the skins of sheep and goats due to the lack of papyrus. Even to this day there are many foreigners who write on such skins. ^5.59 I have myself seen Cadmean writing in the temple of Ismenian Apollo at Thebes of Boeotia engraved on certain tripods and for the most part looking like Ionian letters. On one of the tripods there is this inscription: 5.60 A second tripod says, in hexameter verse: 5.61 The third tripod says, in hexameter verse again:

8. Ovid, Metamorphoses, 3.1, 3.3, 3.6, 3.26, 3.28-3.29, 4.20-4.21, 4.32-4.36 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Cadmus • Kadmos, Kadmeian • noble lie, as origin of Cadmus

Found in books: Bernabe et al. (2013), Redefining Dionysos, 303, 313; Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 202; Gruen (2011), Rethinking the Other in Antiquity, 233; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 149, 150; Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 353, 363, 364, 369, 372

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4.20 virgineum caput est. Oriens tibi victus, adusque ^4.32 iussaque sacra colunt. Solae Minyeides intus ^4.33 intempestiva turbantes festa Minerva ^4.34 aut ducunt lanas, aut stamina pollice versant, ^4.35 aut haerent telae famulasque laboribus urgent. ^4.36 E quibus una levi deducens pollice filum' ' None

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4.20 for ages known—throughout the lands of Greece . ^4.32 with showy harness.—Satyrs follow thee; ^4.33 and Bacchanals, and old Silenus, drunk, ^4.34 unsteady on his staff; jolting so rough ^4.35 on his small back-bent ass; and all the way ^4.36 resounds a youthful clamour; and the scream' ' None

9. Apollodorus, Bibliotheca, 3.4.1-3.4.3 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Kadmos • Kadmos, Kadmeian • noble lie, as origin of Cadmus

Found in books: Bernabe et al. (2013), Redefining Dionysos, 7, 313; Gruen (2011), Rethinking the Other in Antiquity, 233; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 120

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3.4.1 Κάδμος δὲ ἀποθανοῦσαν θάψας Τηλέφασσαν, ὑπὸ Θρακῶν ξενισθείς, ἦλθεν εἰς Δελφοὺς περὶ τῆς Εὐρώπης πυνθανόμενος. ὁ δὲ θεὸς εἶπε περὶ μὲν Εὐρώπης μὴ πολυπραγμονεῖν, χρῆσθαι δὲ καθοδηγῷ βοΐ, καὶ πόλιν κτίζειν ἔνθα ἂν αὕτη 1 -- πέσῃ καμοῦσα. τοιοῦτον λαβὼν χρησμὸν διὰ Φωκέων ἐπορεύετο, εἶτα βοῒ συντυχὼν ἐν τοῖς Πελάγοντος βουκολίοις ταύτῃ κατόπισθεν εἵπετο. ἡ δὲ διεξιοῦσα Βοιωτίαν ἐκλίθη, πόλις ἔνθα νῦν εἰσι Θῆβαι. 2 -- βουλόμενος δὲ Ἀθηνᾷ καταθῦσαι τὴν βοῦν, πέμπει τινὰς τῶν μεθʼ ἑαυτοῦ ληψομένους 3 -- ἀπὸ τῆς Ἀρείας κρήνης ὕδωρ· φρουρῶν δὲ τὴν κρήνην δράκων, ὃν ἐξ Ἄρεος εἶπόν τινες γεγονέναι, τοὺς πλείονας τῶν πεμφθέντων διέφθειρεν. ἀγανακτήσας δὲ Κάδμος κτείνει τὸν δράκοντα, καὶ τῆς Ἀθηνᾶς ὑποθεμένης τοὺς ὀδόντας αὐτοῦ σπείρει. τούτων δὲ σπαρέντων ἀνέτειλαν ἐκ γῆς ἄνδρες ἔνοπλοι, οὓς ἐκάλεσαν Σπαρτούς. οὗτοι δὲ ἀπέκτειναν ἀλλήλους, οἱ μὲν εἰς ἔριν ἀκούσιον 4 -- ἐλθόντες, οἱ δὲ ἀγνοοῦντες. Φερεκύδης δέ φησιν ὅτι Κάδμος, ἰδὼν ἐκ γῆς ἀναφυομένους ἄνδρας ἐνόπλους, ἐπʼ αὐτοὺς ἔβαλε 1 -- λίθους, οἱ δὲ ὑπʼ ἀλλήλων νομίζοντες βάλλεσθαι εἰς μάχην κατέστησαν. περιεσώθησαν δὲ πέντε, Ἐχίων Οὐδαῖος Χθονίος Ὑπερήνωρ Πέλωρος. 2 -- ^3.4.2 Κάδμος δὲ ἀνθʼ ὧν ἔκτεινεν ἀίδιον 3 -- ἐνιαυτὸν ἐθήτευσεν Ἄρει· ἦν δὲ ὁ ἐνιαυτὸς τότε ὀκτὼ ἔτη. μετὰ δὲ τὴν θητείαν Ἀθηνᾶ αὐτῷ τὴν βασιλείαν 4 -- κατεσκεύασε, Ζεὺς δὲ ἔδωκεν αὐτῷ γυναῖκα Ἁρμονίαν, Ἀφροδίτης καὶ Ἄρεος θυγατέρα. καὶ πάντες θεοὶ καταλιπόντες τὸν οὐρανόν, ἐν τῇ Καδμείᾳ τὸν γάμον εὐωχούμενοι καθύμνησαν. ἔδωκε δὲ αὐτῇ Κάδμος πέπλον καὶ τὸν ἡφαιστότευκτον ὅρμον, ὃν ὑπὸ Ἡφαίστου λέγουσί τινες δοθῆναι Κάδμῳ, Φερεκύδης δὲ ὑπὸ Εὐρώπης· ὃν παρὰ Διὸς αὐτὴν λαβεῖν. γίνονται δὲ Κάδμῳ θυγατέρες μὲν Αὐτονόη Ἰνὼ Σεμέλη Ἀγαυή, παῖς δὲ Πολύδωρος. Ἰνὼ μὲν οὖν Ἀθάμας ἔγημεν, Αὐτονόην δὲ Ἀρισταῖος, Ἀγαυὴν δὲ Ἐχίων. ^3.4.3 Σεμέλης δὲ Ζεὺς ἐρασθεὶς Ἥρας κρύφα συνευνάζεται. ἡ δὲ ἐξαπατηθεῖσα ὑπὸ Ἥρας, κατανεύσαντος αὐτῇ Διὸς πᾶν τὸ αἰτηθὲν ποιήσειν, αἰτεῖται τοιοῦτον αὐτὸν ἐλθεῖν οἷος ἦλθε μνηστευόμενος Ἥραν. Ζεὺς δὲ μὴ δυνάμενος ἀνανεῦσαι παραγίνεται εἰς τὸν θάλαμον αὐτῆς ἐφʼ ἅρματος ἀστραπαῖς ὁμοῦ καὶ βρονταῖς, καὶ κεραυνὸν ἵησιν. Σεμέλης δὲ διὰ τὸν φόβον ἐκλιπούσης, ἑξαμηνιαῖον τὸ βρέφος ἐξαμβλωθὲν ἐκ τοῦ πυρὸς ἁρπάσας ἐνέρραψε τῷ μηρῷ. ἀποθανούσης δὲ Σεμέλης, αἱ λοιπαὶ Κάδμου θυγατέρες διήνεγκαν λόγον, συνηυνῆσθαι θνητῷ τινι Σεμέλην καὶ καταψεύσασθαι Διός, καὶ ὅτι 1 -- διὰ τοῦτο ἐκεραυνώθη. κατὰ δὲ τὸν χρόνον τὸν καθήκοντα Διόνυσον γεννᾷ Ζεὺς λύσας τὰ ῥάμματα, καὶ δίδωσιν Ἑρμῇ. ὁ δὲ κομίζει πρὸς Ἰνὼ καὶ Ἀθάμαντα καὶ πείθει τρέφειν ὡς κόρην. ἀγανακτήσασα δὲ Ἥρα μανίαν αὐτοῖς ἐνέβαλε, καὶ Ἀθάμας μὲν τὸν πρεσβύτερον παῖδα Λέαρχον ὡς ἔλαφον θηρεύσας ἀπέκτεινεν, Ἰνὼ δὲ τὸν Μελικέρτην εἰς πεπυρωμένον λέβητα ῥίψασα, εἶτα βαστάσασα μετὰ νεκροῦ τοῦ παιδὸς ἥλατο κατὰ βυθοῦ. 1 -- καὶ Λευκοθέα μὲν αὐτὴν καλεῖται, Παλαίμων δὲ ὁ παῖς, οὕτως ὀνομασθέντες ὑπὸ τῶν πλεόντων· τοῖς χειμαζομένοις γὰρ βοηθοῦσιν. ἐτέθη δὲ ἐπὶ Μελικέρτῃ ὁ 2 -- ἀγὼν τῶν Ἰσθμίων, Σισύφου θέντος. Διόνυσον δὲ Ζεὺς εἰς ἔριφον ἀλλάξας τὸν Ἥρας θυμὸν ἔκλεψε, καὶ λαβὼν αὐτὸν Ἑρμῆς πρὸς νύμφας ἐκόμισεν ἐν Νύσῃ κατοικούσας τῆς Ἀσίας, ἃς ὕστερον Ζεὺς καταστερίσας ὠνόμασεν Ὑάδας.'' None

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3.4.1 When Telephassa died, Cadmus buried her, and after being hospitably received by the Thracians he came to Delphi to inquire about Europa. The god told him not to trouble about Europa, but to be guided by a cow, and to found a city wherever she should fall down for weariness. After receiving such an oracle he journeyed through Phocis ; then falling in with a cow among the herds of Pelagon, he followed it behind. And after traversing Boeotia, it sank down where is now the city of Thebes . Wishing to sacrifice the cow to Athena, he sent some of his companions to draw water from the spring of Ares. But a dragon, which some said was the offspring of Ares, guarded the spring and destroyed most of those that were sent. In his indignation Cadmus killed the dragon, and by the advice of Athena sowed its teeth. When they were sown there rose from the ground armed men whom they called Sparti. These slew each other, some in a chance brawl, and some in ignorance. But Pherecydes says that when Cadmus saw armed men growing up out of the ground, he flung stones at them, and they, supposing that they were being pelted by each other, came to blows. However, five of them survived, Echion, Udaeus, Chthonius, Hyperenor, and Pelorus. ^3.4.2 But Cadmus, to atone for the slaughter, served Ares for an eternal year; and the year was then equivalent to eight years of our reckoning. After his servitude Athena procured for him the kingdom, and Zeus gave him to wife Harmonia, daughter of Aphrodite and Ares. And all the gods quitted the sky, and feasting in the Cadmea celebrated the marriage with hymns. Cadmus gave her a robe and the necklace wrought by Hephaestus, which some say was given to Cadmus by Hephaestus, but Pherecydes says that it was given by Europa, who had received it from Zeus. And to Cadmus were born daughters, Autonoe, Ino, Semele, Agave, and a son Polydorus. Ino was married to Athamas, Autonoe to Aristaeus, and Agave to Echion. ^3.4.3 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. On the death of Semele the other daughters of Cadmus spread a report that Semele had bedded with a mortal man, and had falsely accused Zeus, and that therefore she had been blasted by thunder. But at the proper time Zeus undid the stitches and gave birth to Dionysus, and entrusted him to Hermes. And he conveyed him to Ino and Athamas, and persuaded them to rear him as a girl. But Hera indigtly 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 honor of Melicertes. But Zeus eluded the wrath of Hera by turning Dionysus into a kid, and Hermes took him and brought him to the nymphs who dwelt at Nysa in Asia, whom Zeus afterwards changed into stars and named them the Hyades.'' None

10. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Cadmus

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 230; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 230

11. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Cadmus

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 200, 230; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 200, 230

12. Pausanias, Description of Greece, 9.12.1-9.12.4 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Cadmus and Cadmeians • Dionysos Kadmos • Kadmos • Kadmos, Kadmeian

Found in books: Bernabe et al. (2013), Redefining Dionysos, 90, 313, 412; Gaifman (2012), Aniconism in Greek Antiquity, 73, 74; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 120; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 200

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9.12.1 τῷ δὲ Ἀπόλλωνι Θηβαῖοι τῷ Σποδίῳ ταύρους ἔθυον τὸ ἀρχαῖον· καί ποτε παρούσης σφίσι τῆς ἑορτῆς ἥ τε ὥρα κατήπειγε τῆς θυσίας καὶ οἱ πεμφθέντες ἐπὶ τὸν ταῦρον οὐχ ἧκον· οὕτω δὴ παρατυχούσης ἁμάξης τὸν ἕτερον τῶν βοῶν τῷ θεῷ θύουσι καὶ ἀπʼ ἐκείνου ἐργάτας βοῦς θύειν νομίζουσι. λέγεται δὲ καὶ ὅδε ὑπʼ αὐτῶν λόγος, ὡς ἀπιόντι ἐκ Δελφῶν Κάδμῳ τὴν ἐπὶ Φωκέων βοῦς γένοιτο ἡγεμὼν τῆς πορείας, τὴν δὲ βοῦν ταύτην παρὰ βουκόλων εἶναι τῶν Πελάγοντος ὠνητήν· ἐπὶ δὲ ἑκατέρᾳ τῆς βοὸς πλευρᾷ σημεῖον ἐπεῖναι λευκὸν εἰκασμένον κύκλῳ τῆς σελήνης, ὁπότε εἴη πλήρης. ^9.12.2 ἔδει δὲ ἄρα Κάδμον καὶ τὸν σὺν αὐτῷ στρατὸν ἐνταῦθα οἰκῆσαι κατὰ τοῦ θεοῦ τὴν μαντείαν, ἔνθα ἡ βοῦς ἔμελλε καμοῦσα ὀκλάσειν· ἀποφαίνουσιν οὖν καὶ τοῦτο τὸ χωρίον. ἐνταῦθα ἔστι μὲν ἐν ὑπαίθρῳ βωμὸς καὶ ἄγαλμα Ἀθηνᾶς · ἀναθεῖναι δὲ αὐτὸ Κάδμον λέγουσι. τοῖς οὖν νομίζουσιν ἐς γῆν ἀφικέσθαι Κάδμον τὴν Θηβαΐδα Αἰγύπτιον καὶ οὐ Φοίνικα ὄντα, ἔστιν ἐναντίον τῷ λόγῳ τῆς Ἀθηνᾶς ταύτης τὸ ὄνομα, ὅτι Ὄγγα κατὰ γλῶσσαν τὴν Φοινίκων καλεῖται καὶ οὐ Σάις κατὰ τὴν Αἰγυπτίων φωνήν. ^9.12.3 φασὶ δὲ οἱ Θηβαῖοι, καθότι τῆς ἀκροπόλεως ἀγορά σφισιν ἐφʼ ἡμῶν πεποίηται, Κάδμου τὸ ἀρχαῖον οἰκίαν εἶναι· θαλάμων δὲ ἀποφαίνουσι τοῦ μὲν Ἁρμονίας ἐρείπια καὶ ὃν Σεμέλης φασὶν εἶναι, τοῦτον δὲ καὶ ἐς ἡμᾶς ἔτι ἄβατον φυλάσσουσιν ἀνθρώποις. Ἑλλήνων δὲ τοῖς ἀποδεχομένοις ᾆσαι Μούσας ἐς τὸν Ἁρμονίας γάμον τὸ χωρίον ἐστὶν ἐπὶ τῆς ἀγορᾶς, ἔνθα δή φασι τὰς θεὰς ᾆσαι. ^9.12.4 λέγεται δὲ καὶ τόδε, ὡς ὁμοῦ τῷ κεραυνῷ βληθέντι ἐς τὸν Σεμέλης θάλαμον πέσοι ξύλον ἐξ οὐρανοῦ· Πολύδωρον δὲ τὸ ξύλον τοῦτο χαλκῷ λέγουσιν ἐπικοσμήσαντα Διόνυσον καλέσαι Κάδμον. πλησίον δὲ Διονύσου ἄγαλμα, καὶ τοῦτο Ὀνασιμήδης ἐποίησε διʼ ὅλου πλῆρες ὑπὸ τοῦ χαλκοῦ· τὸν βωμὸν δὲ οἱ παῖδες εἰργάσαντο οἱ Πραξιτέλους .'' None

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9.12.1 The Thebans in ancient days used to sacrifice bulls to Apollo of the Ashes. Once when the festival was being held, the hour of the sacrifice was near but those sent to fetch the bull had not arrived. And so, as a wagon happened to be near by, they sacrificed to the god one of the oxen, and ever since it has been the custom to sacrifice working oxen. The following story also is current among the Thebans. As Cadmus was leaving Delphi by the road to Phocis, a cow, it is said, guided him on his way. This cow was one bought from the herdsmen of Pelagon, and on each of her sides was a white mark like the orb of a full moon. ^9.12.2 Now the oracle of the god had said that Cadmus and the host with him were to make their dwelling where the cow was going to sink down in weariness. So this is one of the places that they point out. Here there is in the open an altar and an image of Athena, said to have been dedicated by Cadmus. Those who think that the Cadmus who came to the Theban land was an Egyptian, and not a Phoenician, have their opinion contradicted by the name of this Athena, because she is called by the Phoenician name of Onga, and not by the Egyptian name of Sais.' "^9.12.3 The Thebans assert that on the part of their citadel, where to-day stands their market-place, was in ancient times the house of Cadmus. They point out the ruins of the bridal-chamber of Harmonia, and of one which they say was Semele's into the latter they allow no man to step even now. Those Greeks who allow that the Muses sang at the wedding of Harmonia, can point to the spot in the market-place where it is said that the goddesses sang." '^9.12.4 There is also a story that along with the thunderbolt hurled at the bridalchamber of Semele there fell a log from heaven. They say that Polydorus adorned this log with bronze and called it Dionysus Cadmus. Near is an image of Dionysus; Onasimedes made it of solid bronze. The altar was built by the sons of Praxiteles. '' None

13. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Cadmus

Found in books: Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 310; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 127; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 156

14. None, None, nan
Tagged with subjects: • Cadmus

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 200; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 200

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