The Ancient Mediterranean Religions Index Database

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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
cybele	Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 105, 106, 107, 109, 111 Augoustakis (2014), Flavian Poetry and its Greek Past, 79, 80, 132, 133, 134 Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 36, 40 Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 140, 147, 157, 159, 276, 291 Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 178 Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 90, 91, 174 Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 66 Gazzarri and Weiner (2023), Searching for the Cinaedus in Ancient Rome. 137, 181, 185, 186, 201, 249, 250, 269, 278, 279, 283 Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 73, 146, 151, 154, 155 Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 53 Jouanna (2012), Greek Medicine from Hippocrates to Galen, 63 Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 76 Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 156 Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 55, 58 Levison (2009), Filled with the Spirit, 190 Mackay (2022), Animal Encounters in Valerius Flaccus’ Argonautica, 60, 75, 126, 129, 133, 134, 138, 142, 167, 168, 173, 174, 175, 176, 181, 182, 195, 201 Mikalson (2010), Greek Popular Religion in Greek Philosophy, 106, 107 Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 212 Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 4, 49, 74, 80, 121, 138, 196, 254, 316 Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 73, 74, 77, 107, 154, 172, 173, 181, 186, 251, 256 Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 26, 67 Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 63, 64 Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 243 Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 25, 33, 188, 189, 191, 194, 195, 196, 199, 200, 201 Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 4 Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 263, 264 Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 50, 51, 196, 197, 198, 199, 200, 201, 202, 203, 210 Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 183, 184, 375 Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 94, 126 Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 100, 142 Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 104 Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 79, 80, 132, 133, 134 Xinyue (2022), Politics and Divinization in Augustan Poetry, 108, 109 de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 245, 267, 280, 283, 423
cybele, / magna mater	Gianvittorio-Ungar and Schlapbach (2021), Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond, 89, 90
cybele, and rebirth	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 51
cybele, and rebirth, and baptism	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 302
cybele, and rebirth, and bear	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 177
cybele, and rebirth, and nine days fasting	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 291
cybele, and rebirth, and taurobolium as birthday	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 317
cybele, and rebirth, domina	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 170
cybele, and rebirth, in pessinus	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 148
cybele, and rebirth, priest of	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 194, 259
cybele, and rebirth, symbola	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 295
cybele, at pessinous, attis, priest of	Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 114
cybele, attalus i, and	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 148
cybele, attis and	Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1753
cybele, attis, and	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 148, 175, 177, 179, 217, 262, 282, 289
cybele, attis, loved by	Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 33
cybele, cult of	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 399, 400, 405 Isaac (2004), The invention of racism in classical antiquity, 338, 341
cybele, cult of croesus	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 27, 46, 256
cybele, divine being	Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 139
cybele, gallus, in cult of	Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 390, 400
cybele, goddess	Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 62
cybele, gods	Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 11, 147
cybele, great mother	Jenkyns (2013), God, Space, and City in the Roman Imagination, 28, 115, 133, 134, 216, 222, 247, 248, 251, 266
cybele, hierapolis, phrygia, claim of incubation in cult of	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 760
cybele, magna mater	Jenkyns (2013), God, Space, and City in the Roman Imagination, 28, 115, 133, 134, 216, 222, 247, 248, 251, 266
cybele, mater magna, mater deum	Belayche and Massa (2021), Mystery Cults in Visual Representation in Graeco-Roman Antiquity, 194, 195, 197, 198, 199, 200, 201, 202, 203, 204, 206, 207, 208, 209, 210, 211, 212, 213, 214
cybele, mother	Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 107, 109, 110, 161, 175
cybele, or kybele	Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 28, 38, 39, 50, 169, 173
cybele, pagan gods	Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 54, 87, 127, 268
cybele, religion passim	Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 139
cybele, rites of	Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 243
cybele, temple of great mother	Jenkyns (2013), God, Space, and City in the Roman Imagination, 65, 264, 266
cybele, temple of magna mater	Jenkyns (2013), God, Space, and City in the Roman Imagination, 65, 264, 266
cybele, temples of great mother	Jenkyns (2013), God, Space, and City in the Roman Imagination, 65, 264, 266
cybele, temples of magna mater	Jenkyns (2013), God, Space, and City in the Roman Imagination, 65, 264, 266
cybele/mother, of gods, divinities, greek and roman, of anatolian or eastern origin	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 14, 534, 536, 537, 541, 686, 727, 760
mater/cybele, magna	Gorain (2019), Language in the Confessions of Augustine, 10, 16
rhea/cybele	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 240

List of validated texts:

25 validated results for "cybele"

1. Hebrew Bible, Deuteronomy, 23.2 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Cybele • Divine being, Cybele • Religion passim, Cybele

Found in books: Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 63; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 139

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23.2 לֹא־יָבֹא פְצוּעַ־דַּכָּא וּכְרוּת שָׁפְכָה בִּקְהַל יְהוָה׃^23.2 לֹא־תַשִּׁיךְ לְאָחִיךָ נֶשֶׁךְ כֶּסֶף נֶשֶׁךְ אֹכֶל נֶשֶׁךְ כָּל־דָּבָר אֲשֶׁר יִשָּׁךְ׃ ' None

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23.2 He that is crushed or maimed in his privy parts shall not enter into the assembly of the LORD.'' None

2. Euripides, Bacchae, 13-20, 55-59, 78-82, 101-102, 120-137, 152-167, 284, 757 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Croesus, Cybele, cult of • Cybele • Cybele, and rebirth, and baptism • Dionysos, and Kybele • Kybele • Kybele, as Rhea • Kybele, origin of the name of • Magna Mater/Cybele • Mother (Cybele) • Rhea/Cybele

Found in books: Bernabe et al. (2013), Redefining Dionysos, 146, 175; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 294, 295, 297; Gorain (2019), Language in the Confessions of Augustine, 16; Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 146; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 302; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 27; Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 107, 109; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 61, 73, 74, 81, 82; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 240

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13 ¹⁴ Φρυγῶν τε, Περσῶν θʼ ἡλιοβλήτους πλάκας ¹⁵ Βάκτριά τε τείχη τήν τε δύσχιμον χθόνα ¹⁶ Μήδων ἐπελθὼν Ἀραβίαν τʼ εὐδαίμονα ¹⁷ Ἀσίαν τε πᾶσαν, ἣ παρʼ ἁλμυρὰν ἅλα ¹⁸ κεῖται μιγάσιν Ἕλλησι βαρβάροις θʼ ὁμοῦ ¹⁹ πλήρεις ἔχουσα καλλιπυργώτους πόλεις, ²⁰ ἐς τήνδε πρῶτον ἦλθον Ἑλλήνων πόλιν, ⁵⁷ ἐκόμισα παρέδρους καὶ ξυνεμπόρους ἐμοί, ⁵⁸ αἴρεσθε τἀπιχώριʼ ἐν πόλει Φρυγῶν ⁵⁹ τύμπανα, Ῥέας τε μητρὸς ἐμά θʼ εὑρήματα, ⁷⁸ τά τε ματρὸς μεγάλας ὄργια 79 Κυβέλας θεμιτεύων, ⁸⁰ ἀνὰ θύρσον τε τινάσσων, ⁸¹ κισσῷ τε στεφανωθεὶς ⁸² Διόνυσον θεραπεύει. ¹⁰¹ στεφάνωσέν τε δρακόντων'¹⁰² στεφάνοις, ἔνθεν ἄγραν θηροτρόφον
120 ὦ θαλάμευμα Κουρήτων word split in text 121 ζάθεοί τε Κρήτας ¹²² Διογενέτορες ἔναυλοι, ¹²³ ἔνθα τρικόρυθες ἄντροις ¹²⁴ βυρσότονον κύκλωμα τόδε ¹²⁵ μοι Κορύβαντες ηὗρον· ¹²⁶ βακχείᾳ δʼ ἀνὰ συντόνῳ ¹²⁷ κέρασαν ἁδυβόᾳ Φρυγίων ¹²⁸ αὐλῶν πνεύματι ματρός τε Ῥέας ἐς ¹²⁹ χέρα θῆκαν, κτύπον εὐάσμασι Βακχᾶν· ¹³⁰ παρὰ δὲ μαινόμενοι Σάτυροι ¹³¹ ματέρος ἐξανύσαντο θεᾶς, ¹³² ἐς δὲ χορεύματα ¹³³ συνῆψαν τριετηρίδων, ¹³⁴ αἷς χαίρει Διόνυσος. Χορός ¹³⁵ ἡδὺς ἐν ὄρεσιν, ὅταν ἐκ θιάσων δρομαίων
136 πέσῃ πεδόσε, νεβρίδος

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13 I praise Kadmos, who has made this place hallowed, the shrine of his daughter; and I have covered it all around with the cluster-bearing leaf of the vine.I have left the wealthy lands of the Lydians and Phrygians, the sun-parched plains of the Persians, ¹⁵ and the Bactrian walls, and have passed over the wintry land of the Medes, and blessed Arabia , and all of Asia which lies along the coast of the salt sea with its beautifully-towered cities full of Hellenes and barbarians mingled together; ²⁰ and I have come to this Hellene city first, having already set those other lands to dance and established my mysteries there, so that I might be a deity manifest among men. In this land of Hellas , I have first excited Thebes to my cry, fitting a fawn-skin to my body and ⁵⁵ But, you women who have left Tmolus, the bulwark of Lydia , my sacred band, whom I have brought from among the barbarians as assistants and companions to me, take your drums, native instruments of the city of the Phrygians, the invention of mother Rhea and myself, ⁷⁸ has his soul initiated into the Bacchic revels, dancing in inspired frenzy over the mountains with holy purifications, and who, revering the mysteries of great mother Kybele, ⁸⁰ brandishing the thyrsos, garlanded with ivy, serves Dionysus.Go, Bacchae, go, Bacchae, escorting the god Bromius, child of a god, ¹⁰¹ 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. Choru' ¹⁰² 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. Choru ¹²⁰ O secret chamber of the Kouretes and you holy Cretan caves, parents to Zeus, where the Korybantes with triple helmet invented for me in their caves this circle, ¹²⁵ covered with stretched hide; and in their excited revelry they mingled it with the sweet-voiced breath of Phrygian pipes and handed it over to mother Rhea, resounding with the sweet songs of the Bacchae; ¹³⁰ nearby, raving Satyrs were fulfilling the rites of the mother goddess, and they joined it to the dances of the biennial festivals, in which Dionysus rejoices. Choru ¹³⁵ He is sweet in the mountains cf. Dodds, ad loc. , whenever after the running dance he falls on the ground, wearing the sacred garment of fawn skin, hunting the blood of the slain goat, a raw-eaten delight, rushing to the ¹⁵² casting his rich locks into the air. And among the Maenad cries his voice rings deep: This last phrase taken verbatim from Dodds, ad loc. Go, Bacchae, go, Bacchae, with the luxury of Tmolus that flows with gold, ^1
55 ing of Dionysus, beneath the heavy beat of drums, celebrating in delight the god of delight with Phrygian shouts and cries, ¹⁶⁰ when the sweet-sounding sacred pipe sounds a sacred playful tune suited ¹⁶⁵ to the wanderers, to the mountain, to the mountain! And the Bacchante, rejoicing like a foal with its grazing mother, rouses her swift foot in a gamboling dance. Teiresia ²⁸⁴ to mortals. It releases wretched mortals from grief, whenever they are filled with the stream of the vine, and gives them sleep, a means of forgetting their daily troubles, nor is there another cure for hardships. He who is a god is poured out in offerings to the gods, ⁷⁵⁷ and whatever they put on their shoulders, whether bronze or iron, was not held on by bonds, nor did it fall to the ground. They carried fire on their locks, but it did not burn them. Some people in rage took up arms, being plundered by the Bacchae, ' None

3. Herodotus, Histories, 2.51-2.52 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Kybele (goddess and cult of the Great Mother/Meter) • Kybeles rock

Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 372; Gaifman (2012), Aniconism in Greek Antiquity, 305

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2.51 ταῦτα μέν νυν καὶ ἄλλα πρὸς τούτοισι, τὰ ἐγὼ φράσω, Ἕλληνες ἀπʼ Αἰγυπτίων νενομίκασι· τοῦ δὲ Ἑρμέω τὰ ἀγάλματα ὀρθὰ ἔχειν τὰ αἰδοῖα ποιεῦντες οὐκ ἀπʼ Αἰγυπτίων μεμαθήκασι, ἀλλʼ ἀπὸ Πελασγῶν πρῶτοι μὲν Ἑλλήνων ἁπάντων Ἀθηναῖοι παραλαβόντες, παρὰ δὲ τούτων ὧλλοι. Ἀθηναίοισι γὰρ ἤδη τηνικαῦτα ἐς Ἕλληνας τελέουσι Πελασγοὶ σύνοικοι ἐγένοντο ἐν τῇ χώρῃ, ὅθεν περ καὶ Ἕλληνες ἤρξαντο νομισθῆναι. ὅστις δὲ τὰ Καβείρων ὄργια μεμύηται, τὰ Σαμοθρήικες ἐπιτελέουσι παραλαβόντες παρὰ Πελασγῶν, οὗτος ὡνὴρ οἶδε τὸ λέγω· τὴν γὰρ Σαμοθρηίκην οἴκεον πρότερον Πελασγοὶ οὗτοι οἵ περ Ἀθηναίοισι σύνοικοι ἐγένοντο, καὶ παρὰ τούτων Σαμοθρήικες τὰ ὄργια παραλαμβάνουσι. ὀρθὰ ὦν ἔχειν τὰ αἰδοῖα τἀγάλματα τοῦ Ἑρμέω Ἀθηναῖοι πρῶτοι Ἑλλήνων μαθόντες παρὰ Πελασγῶν ἐποιήσαντο· οἱ δὲ Πελασγοὶ ἱρόν τινα λόγον περὶ αὐτοῦ ἔλεξαν, τὰ ἐν τοῖσι ἐν Σαμοθρηίκῃ μυστηρίοισι δεδήλωται. ^2.52 ἔθυον δὲ πάντα πρότερον οἱ Πελασγοὶ θεοῖσι ἐπευχόμενοι, ὡς ἐγὼ ἐν Δωδώνῃ οἶδα ἀκούσας, ἐπωνυμίην δὲ οὐδʼ οὔνομα ἐποιεῦντο οὐδενὶ αὐτῶν· οὐ γὰρ ἀκηκόεσάν κω. θεοὺς δὲ προσωνόμασαν σφέας ἀπὸ τοῦ τοιούτου, ὅτι κόσμῳ θέντες τὰ πάντα πρήγματα καὶ πάσας νομὰς εἶχον. ἔπειτα δὲ χρόνου πολλοῦ διεξελθόντος ἐπύθοντο ἐκ τῆς Αἰγύπτου ἀπικόμενα τὰ οὐνόματα τῶν θεῶν τῶν ἄλλων, Διονύσου δὲ ὕστερον πολλῷ ἐπύθοντο. καὶ μετὰ χρόνον ἐχρηστηριάζοντο περὶ τῶν οὐνομάτων ἐν Δωδώνῃ· τὸ γὰρ δὴ μαντήιον τοῦτο νενόμισται ἀρχαιότατον τῶν ἐν Ἕλλησι χρηστηρίων εἶναι, καὶ ἦν τὸν χρόνον τοῦτον μοῦνον. ἐπεὶ ὦν ἐχρηστηριάζοντο ἐν τῇ Δωδώνῃ οἱ Πελασγοὶ εἰ ἀνέλωνται τὰ οὐνόματα τὰ ἀπὸ τῶν βαρβάρων ἥκοντα, ἀνεῖλε τὸ μαντήιον χρᾶσθαι. ἀπὸ μὲν δὴ τούτου τοῦ χρόνου ἔθυον τοῖσι οὐνόμασι τῶν θεῶν χρεώμενοι· παρὰ δὲ Πελασγῶν Ἕλληνες ἐξεδέξαντο ὕστερον.'' None

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2.51 These customs, then, and others besides, which I shall indicate, were taken by the Greeks from the Egyptians. It was not so with the ithyphallic images of Hermes; the production of these came from the Pelasgians, from whom the Athenians were the first Greeks to take it, and then handed it on to others. ,For the Athenians were then already counted as Greeks when the Pelasgians came to live in the land with them and thereby began to be considered as Greeks. Whoever has been initiated into the rites of the Cabeiri, which the Samothracians learned from the Pelasgians and now practice, understands what my meaning is. ,Samothrace was formerly inhabited by those Pelasgians who came to live among the Athenians, and it is from them that the Samothracians take their rites. ,The Athenians, then, were the first Greeks to make ithyphallic images of Hermes, and they did this because the Pelasgians taught them. The Pelasgians told a certain sacred tale about this, which is set forth in the Samothracian mysteries. ^2.52 Formerly, in all their sacrifices, the Pelasgians called upon gods without giving name or appellation to any (I know this, because I was told at Dodona ); for as yet they had not heard of such. They called them gods from the fact that, besides setting everything in order, they maintained all the dispositions. ,Then, after a long while, first they learned the names of the rest of the gods, which came to them from Egypt, and, much later, the name of Dionysus; and presently they asked the oracle at Dodona about the names; for this place of divination, held to be the most ancient in Hellas, was at that time the only one. ,When the Pelasgians, then, asked at Dodona whether they should adopt the names that had come from foreign parts, the oracle told them to use the names. From that time onwards they used the names of the gods in their sacrifices; and the Greeks received these later from the Pelasgians. '' None

4. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Cybele • Kybele

Found in books: Bernabe et al. (2013), Redefining Dionysos, 146; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 283

^69c κάθαρσίς τις τῶν τοιούτων πάντων καὶ ἡ σωφροσύνη καὶ ἡ δικαιοσύνη καὶ ἀνδρεία, καὶ αὐτὴ ἡ φρόνησις μὴ καθαρμός τις ᾖ. καὶ κινδυνεύουσι καὶ οἱ τὰς τελετὰς ἡμῖν οὗτοι καταστήσαντες οὐ φαῦλοί τινες εἶναι, ἀλλὰ τῷ ὄντι πάλαι αἰνίττεσθαι ὅτι ὃς ἂν ἀμύητος καὶ ἀτέλεστος εἰς Ἅιδου ἀφίκηται ἐν βορβόρῳ κείσεται, ὁ δὲ κεκαθαρμένος τε καὶ τετελεσμένος ἐκεῖσε ἀφικόμενος μετὰ θεῶν οἰκήσει. εἰσὶν γὰρ δή, ὥς φασιν οἱ περὶ τὰς τελετάς, ναρθηκοφόροι'' None

^69c from all these things, and self-restraint and justice and courage and wisdom itself are a kind of purification. And I fancy that those men who established the mysteries were not unenlightened, but in reality had a hidden meaning when they said long ago that whoever goes uninitiated and unsanctified to the other world will lie in the mire, but he who arrives there initiated and purified will dwell with the gods. For as they say in the mysteries, the thyrsus-bearers are many, but the mystics few ;'' None

5. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Cybele • Kybele • Kybele, as Rhea • Kybele, origin of the name of • Mother (Cybele)

Found in books: Gazzarri and Weiner (2023), Searching for the Cinaedus in Ancient Rome. 185, 283; Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 107, 161; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 107; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 61, 74, 75

6. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Croesus, Cybele, cult of • Cybele • Dionysos, and Kybele • Kybele • Kybele, and Aphrodite

Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 294, 295; Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 154; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 46; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 61, 107, 109

7. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Cybele

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 132, 133; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 132, 133

8. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Cybele

Found in books: Gazzarri and Weiner (2023), Searching for the Cinaedus in Ancient Rome. 137; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 251

9. Ovid, Fasti, 4.183, 4.186, 4.189-4.190, 4.207, 4.223-4.244, 4.335-4.342 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Attis; loved by Cybele • Cybele • Dionysos, and Kybele • Kybele • Kybele, and Aphrodite • Kybeles rock

Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 293, 295, 296; Gaifman (2012), Aniconism in Greek Antiquity, 114, 305; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 4, 109; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 251; Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 33

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4.183 ibunt semimares et iia tympana tundent, ^4.186 urbis per medias exululata vias. ^4.189 quaerere multa libet, sed me sonus aeris acuti ^4.190 terret et horrendo lotos adunca sono. ^4.207 ardua iamdudum resonat tinnitibus Ide, ^4.223 ‘Phryx puer in silvis, facie spectabilis, Attis ^4.224 turrigeram casto vinxit amore deam. ^4.225 hunc sibi servari voluit, sua templa tueri, ^4.226 et dixit semper fac puer esse velis. ^4.227 ille fidem iussis dedit et si mentiar, inquit ^4.228 ultima, qua fallam, sit Venus illa mihi. ^4.229 fallit et in nympha Sagaritide desinit esse ^4.230 quod fuit: hinc poenas exigit ira deae. ^4.231 Naida volneribus succidit in arbore factis, ^4.232 illa perit: fatum Naidos arbor erat. ^4.233 hic furit et credens thalami procumbere tectum ^4.234 effugit et cursu Dindyma summa petit ^4.235 et modo tolle faces! remove modo verbera! clamat; ^4.236 saepe Palaestinas iurat adesse deas. ^4.237 ille etiam saxo corpus laniavit acuto, ^4.238 longaque in immundo pulvere tracta coma est, ^4.239 voxque fuit ‘merui! meritas do sanguine poenas. ^4.240 a! pereant partes, quae nocuere mihi! ^4.241 a! pereant’ dicebat adhuc, onus inguinis aufert, ^4.242 nullaque sunt subito signa relicta viri. ^4.243 venit in exemplum furor hic, mollesque ministri ^4.244 caedunt iactatis vilia membra comis.’ ^4.335 ante coronarunt puppem et sine labe iuvencam ^4.336 mactarunt operum coniugiique rudem, ^4.337 est locus, in Tiberim qua lubricus influit Almo ^4.338 et nomen magno perdit in amne minor: ^4.339 illic purpurea canus cum veste sacerdos ^4.340 Almonis dominam sacraque lavit aquis, ^4.341 exululant comites, furiosaque tibia flatur, ^4.342 et feriunt molles taurea terga manus.'' None

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4.183 Eunuchs will march, and sound the hollow drums, ^4.186 With howling, through the midst of the City streets. ^4.189 I’d like to ask many things, but I’m made fearful ^4.190 By shrill clash of bronze, and curved flute’s dreadful drone. ^4.207 Now steep Ida echoed to a jingling music, ^4.223 ‘In the woods, a Phrygian boy, Attis, of handsome face, ^4.224 Won the tower-bearing goddess with his chaste passion. ^4.225 She desired him to serve her, and protect her temple, ^4.226 And said: “Wish, you might be a boy for ever.” ^4.227 He promised to be true, and said: “If I’m lying ^4.228 May the love I fail in be my last love.” ^4.229 He did fail, and in meeting the nymph Sagaritis, ^4.230 Abandoned what he was: the goddess, angered, avenged it. ^4.231 She destroyed the Naiad, by wounding a tree, ^4.232 Since the tree contained the Naiad’s fate. ^4.233 Attis was maddened, and thinking his chamber’s roof ^4.234 Was falling, fled for the summit of Mount Dindymus. ^4.235 Now he cried: “Remove the torches”, now he cried: ^4.236 “Take the whips away”: often swearing he saw the Furies. ^4.237 He tore at his body too with a sharp stone, ^4.238 And dragged his long hair in the filthy dust, ^4.239 Shouting: “I deserved this! I pay the due penalty ^4.240 In blood! Ah! Let the parts that harmed me, perish! ^4.241 Let them perish!” cutting away the burden of his groin, ^4.242 And suddenly bereft of every mark of manhood. ^4.243 His madness set a precedent, and his unmanly servant ^4.244 Toss their hair, and cut off their members as if worthless.’ ^4.335 And crowned the stern, and sacrificed a heifer ^4.336 Free of blemish, that had never known yoke or bull. ^4.337 There’s a place where smooth-flowing Almo joins the Tiber, ^4.338 And the lesser flow loses its name in the greater: ^4.339 There, a white-headed priest in purple robe ^4.340 Washed the Lady, and sacred relics, in Almo’s water. ^4.341 The attendants howled, and the mad flutes blew, ^4.342 And soft hands beat at the bull’s-hide drums.'' None

10. Ovid, Metamorphoses, 6.587 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Cybele • Kybele

Found in books: Bernabe et al. (2013), Redefining Dionysos, 295; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 251

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6.587 Tempus erat, quo sacra solent trieterica Bacchi'' None

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6.587 it chanced the children did stretch out their arm'' None

11. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Attis; loved by Cybele • Cybele • Cybele, rites of • Kybele • Kybele, origin of the name of

Found in books: Gazzarri and Weiner (2023), Searching for the Cinaedus in Ancient Rome. 201, 269; Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 76; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 121; Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 243; Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 33

12. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Cybele • Kybele • Kybele, as Rhea

Found in books: Levison (2009), Filled with the Spirit, 190; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81

13. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Cybele • Dionysos, and Kybele • Great Mother (Cybele) • Magna Mater (Cybele) • Mater Magna, Mater deum, Cybele

Found in books: Belayche and Massa (2021), Mystery Cults in Visual Representation in Graeco-Roman Antiquity, 199; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 295, 296; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 126, 217; Gordon (2012), The Invention and Gendering of Epicurus, 161; Jenkyns (2013), God, Space, and City in the Roman Imagination, 222, 248, 251; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 80

14. New Testament, Matthew, 19.12 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Cybele • Divine being, Cybele • Religion passim, Cybele

Found in books: Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 63; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 139

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19.12 εἰσὶν γὰρ εὐνοῦχοι οἵτινες ἐκ κοιλίας μητρὸς ἐγεννήθησαν οὕτως, καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνουχίσθησαν ὑπὸ τῶν ἀνθρώπων, καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνούχισαν ἑαυτοὺς διὰ τὴν βασιλείαν τῶν οὐρανῶν. ὁ δυνάμενος χωρεῖν χωρείτω.'' None

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19.12 For there are eunuchs who were born that way from their mother\'s womb, and there are eunuchs who were made eunuchs by men; and there are eunuchs who made themselves eunuchs for the Kingdom of Heaven\'s sake. He who is able to receive it, let him receive it."'' None

15. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Cybele, and rebirth, priest of • Cybele, cult of

Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 194; Isaac (2004), The invention of racism in classical antiquity, 341

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

Found in books: Gazzarri and Weiner (2023), Searching for the Cinaedus in Ancient Rome. 201; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 73

17. Pausanias, Description of Greece, 7.2.7-7.2.8 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Cybele • Kybele • Pagan gods, Cybele

Found in books: Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 87; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 167; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 183; Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 94

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7.2.7 οὐ μὴν πάντα γε τὰ ἐς τὴν θεὸν ἐπύθετο ἐμοὶ δοκεῖν Πίνδαρος, ὃς Ἀμαζόνας τὸ ἱερὸν ἔφη τοῦτο ἱδρύσασθαι στρατευομένας ἐπὶ Ἀθήνας τε καὶ Θησέα. αἱ δὲ ἀπὸ Θερμώδοντος γυναῖκες ἔθυσαν μὲν καὶ τότε τῇ Ἐφεσίᾳ θεῷ, ἅτε ἐπιστάμεναι τε ἐκ παλαιοῦ τὸ ἱερόν, καὶ ἡνίκα Ἡρακλέα ἔφυγον, αἱ δὲ καὶ Διόνυσον τὰ ἔτι ἀρχαιότερα, ἱκέτιδες ἐνταῦθα ἐλθοῦσαι· οὐ μὴν ὑπὸ Ἀμαζόνων γε ἱδρύθη, Κόρησος δὲ αὐτόχθων καὶ Ἔφεσος—Καΰστρου δὲ τοῦ ποταμοῦ τὸν Ἔφεσον παῖδα εἶναι νομίζουσιν—, οὗτοι τὸ ἱερόν εἰσιν οἱ ἱδρυσάμενοι, καὶ ἀπὸ τοῦ Ἐφέσου τὸ ὄνομά ἐστι τῇ πόλει. ^7.2.8 Λέλεγες δὲ τοῦ Καρικοῦ μοῖρα καὶ Λυδῶν τὸ πολὺ οἱ νεμόμενοι τὴν χώραν ἦσαν· ᾤκουν δὲ καὶ περὶ τὸ ἱερὸν ἄλλοι τε ἱκεσίας ἕνεκα καὶ γυναῖκες τοῦ Ἀμαζόνων γένους. Ἄνδροκλος δὲ ὁ Κόδρου—οὗτος γὰρ δὴ ἀπεδέδεικτο Ἰώνων τῶν ἐς Ἔφεσον πλευσάντων βασιλεύς—Λέλεγας μὲν καὶ Λυδοὺς τὴν ἄνω πόλιν ἔχοντας ἐξέβαλεν ἐκ τῆς χώρας· τοῖς δὲ περὶ τὸ ἱερὸν οἰκοῦσι δεῖμα ἦν οὐδέν, ἀλλὰ Ἴωσιν ὅρκους δόντες καὶ ἀνὰ μέρος παρʼ αὐτῶν λαβόντες ἐκτὸς ἦσαν πολέμου. ἀφείλετο δὲ καὶ Σάμον Ἄνδροκλος Σαμίους, καὶ ἔσχον Ἐφέσιοι χρόνον τινὰ Σάμον καὶ τὰς προσεχεῖς νήσους·'' None

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7.2.7 Pindar, however, it seems to me, did not learn everything about the goddess, for he says that this sanctuary was founded by the Amazons during their campaign against Athens and Theseus. See Pind. fr. 174. It is a fact that the women from the Thermodon, as they knew the sanctuary from of old, sacrificed to the Ephesian goddess both on this occasion and when they had fled from Heracles; some of them earlier still, when they had fled from Dionysus, having come to the sanctuary as suppliants. However, it was not by the Amazons that the sanctuary was founded, but by Coresus, an aboriginal, and Ephesus, who is thought to have been a son of the river Cayster, and from Ephesus the city received its name. ^7.2.8 The inhabitants of the land were partly Leleges, a branch of the Carians, but the greater number were Lydians. In addition there were others who dwelt around the sanctuary for the sake of its protection, and these included some women of the race of the Amazons. But Androclus the son of Codrus (for he it was who was appointed king of the Ionians who sailed against Ephesus) expelled from the land the Leleges and Lydians who occupied the upper city. Those, however, who dwelt around the sanctuary had nothing to fear; they exchanged oaths of friendship with the Ionians and escaped warfare. Androclus also took Samos from the Samians, and for a time the Ephesians held Samos and the adjacent islands.'' None

18. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Cybele (goddess) • Dionysos, and Kybele

Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 296; Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 62

19. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Cybele • Mater Magna, Mater deum, Cybele

Found in books: Belayche and Massa (2021), Mystery Cults in Visual Representation in Graeco-Roman Antiquity, 194; Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 291

20. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Attis; loved by Cybele • Cybele • Kybele • Kybele, and Aphrodite • Mater Magna, Mater deum, Cybele

Found in books: Belayche and Massa (2021), Mystery Cults in Visual Representation in Graeco-Roman Antiquity, 213; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 4, 109; Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 203; Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 33

21. Strabo, Geography, 10.3.13
Tagged with subjects: • Kybele

Found in books: Bernabe et al. (2013), Redefining Dionysos, 87; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 61

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10.3.13 The poets bear witness to such views as I have suggested. For instance, when Pindar, in the dithyramb which begins with these words,In earlier times there marched the lay of the dithyrambs long drawn out, mentions the hymns sung in honor of Dionysus, both the ancient and the later ones, and then, passing on from these, says,To perform the prelude in thy honor, great Mother, the whirling of cymbals is at hand, and among them, also, the clanging of castanets, and the torch that blazeth beneath the tawny pine-trees, he bears witness to the common relationship between the rites exhibited in the worship of Dionysus among the Greeks and those in the worship of the Mother of the Gods among the Phrygians, for he makes these rites closely akin to one another. And Euripides does likewise, in his Bacchae, citing the Lydian usages at the same time with those of Phrygia, because of their similarity: But ye who left Mt. Tmolus, fortress of Lydia, revel-band of mine, women whom I brought from the land of barbarians as my assistants and travelling companions, uplift the tambourines native to Phrygian cities, inventions of mine and mother Rhea. And again,happy he who, blest man, initiated in the mystic rites, is pure in his life, . . . who, preserving the righteous orgies of the great mother Cybele, and brandishing the thyrsus on high, and wreathed with ivy, doth worship Dionysus. Come, ye Bacchae, come, ye Bacchae, bringing down Bromius, god the child of god, out of the Phrygian mountains into the broad highways of Greece. And again, in the following verses he connects the Cretan usages also with the Phrygian: O thou hiding-bower of the Curetes, and sacred haunts of Crete that gave birth to Zeus, where for me the triple-crested Corybantes in their caverns invented this hide-stretched circlet, and blent its Bacchic revelry with the high-pitched, sweet-sounding breath of Phrygian flutes, and in Rhea's hands placed its resounding noise, to accompany the shouts of the Bacchae, and from Mother Rhea frenzied Satyrs obtained it and joined it to the choral dances of the Trieterides, in whom Dionysus takes delight. And in the Palamedes the Chorus says, Thysa, daughter of Dionysus, who on Ida rejoices with his dear mother in the Iacchic revels of tambourines."" None

22. Vergil, Aeneis, 4.166-4.168, 4.215, 8.337-8.361, 9.598-9.620, 11.772-11.777
Tagged with subjects: • Cybele • Cybele (goddess) • Cybele, cult of • Dionysos, and Kybele • Great Mother (Cybele) • Magna Mater (Cybele)

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 134; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 293, 295; Gazzarri and Weiner (2023), Searching for the Cinaedus in Ancient Rome. 137; Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 62; Isaac (2004), The invention of racism in classical antiquity, 338; Jenkyns (2013), God, Space, and City in the Roman Imagination, 115; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 251, 256; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 134

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4.166 deveniunt: prima et Tellus et pronuba Iuno ^4.167 dant signum; fulsere ignes et conscius aether ^4.168 conubiis, summoque ulularunt vertice nymphae. ^4.215 Et nunc ille Paris cum semiviro comitatu, ^8.337 Vix ea dicta: dehinc progressus monstrat et aram ^8.338 et Carmentalem Romani nomine portam ^8.339 quam memorant, nymphae priscum Carmentis honorem, ^8.340 vatis fatidicae, cecinit quae prima futuros ^8.341 Aeneadas magnos et nobile Pallanteum. ^8.342 Hinc lucum ingentem quem Romulus acer Asylum ^8.343 rettulit et gelida monstrat sub rupe Lupercal, ^8.344 Parrhasio dictum Panos de more Lycaei. ^8.345 Nec non et sacri monstrat nemus Argileti ^8.346 testaturque locum et letum docet hospitis Argi. ^8.347 Hinc ad Tarpeiam sedem et Capitolia ducit, ^8.348 aurea nunc, olim silvestribus horrida dumis. ^8.349 Iam tum religio pavidos terrebat agrestis ^8.350 dira loci, iam tum silvam saxumque tremebant. ^8.351 Hoc nemus, hunc, inquit, frondoso vertice collem ^8.352 (quis deus incertum est) habitat deus: Arcades ipsum ^8.353 credunt se vidisse Iovem, cum saepe nigrantem ^8.354 aegida concuteret dextra nimbosque cieret. ^8.355 Haec duo praeterea disiectis oppida muris, ^8.356 reliquias veterumque vides monimenta virorum. ^8.357 Hanc Ianus pater, hanc Saturnus condidit arcem: ^8.358 Ianiculum huic, illi fuerat Saturnia nomen. ^8.359 Talibus inter se dictis ad tecta subibant ^8.360 pauperis Euandri passimque armenta videbant ^8.361 Romanoque foro et lautis mugire Carinis. ^9.598 Non pudet obsidione iterum valloque teneri, ^9.599 bis capti Phryges, et morti praetendere muros? ^9.600 En qui nostra sibi bello conubia poscunt! ^9.601 Quis deus Italiam, quae vos dementia adegit ^9.602 Non hic Atridae nec fandi fictor Ulixes: ^9.603 durum a stirpe genus natos ad flumina primum ^9.604 deferimus saevoque gelu duramus et undis, ^9.605 venatu invigilant pueri silvasque fatigant, ^9.606 flectere ludus equos et spicula tendere cornu. ^9.607 At patiens operum parvoque adsueta iuventus ^9.608 aut rastris terram domat aut quatit oppida bello. ^9.609 Omne aevum ferro teritur, versaque iuvencum ^9.610 terga fatigamus hasta; nec tarda senectus ^9.611 debilitat vires animi mutatque vigorem: ^9.612 canitiem galea premimus, semperque recentis ^9.613 comportare iuvat praedas et vivere rapto. ^9.615 desidiae cordi, iuvat indulgere choreis, ^9.616 et tunicae manicas et habent redimicula mitrae. ^9.617 O vere Phrygiae, neque enim Phryges, ite per alta ^9.618 Dindyma ubi adsuetis biforem dat tibia cantum! ^9.619 Tympana vos buxusque vocat Berecyntia Matris ^9.620 Idaeae sinite arma viris et cedite ferro. ^11.772 Ipse, peregrina ferrugine clarus et ostro, ^11.773 spicula torquebat Lycio Gortynia cornu; ^11.774 aureus ex umeris erat arcus et aurea vati ^11.775 cassida; tum croceam chlamydemque sinusque crepantis ^11.776 carbaseos fulvo in nodum collegerat auro ^11.777 pictus acu tunicas et barbara tegmina crurum.' ' None

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4.166 But in what wise our urgent task and grave ^4.167 may soon be sped, I will in brief unfold ^4.168 to thine attending ear. A royal hunt ^4.215 of woodland creatures; the wild goats are seen, ^8.337 a storm of smoke—incredible to tell — ^8.338 and with thick darkness blinding every eye, ^8.339 concealed his cave, uprolling from below ^8.340 one pitch-black night of mingled gloom and fire. ^8.341 This would Alcides not endure, but leaped ^8.342 headlong across the flames, where densest hung ^8.343 the rolling smoke, and through the cavern surged ^8.344 a drifting and impenetrable cloud. ^8.345 With Cacus, who breathed unavailing flame, ^8.346 he grappled in the dark, locked limb with limb, ' "^8.347 and strangled him, till o'er the bloodless throat " '^8.348 the starting eyeballs stared. Then Hercules ^8.349 burst wide the doorway of the sooty den, ^8.350 and unto Heaven and all the people showed ' "^8.351 the stolen cattle and the robber's crimes, " '^8.352 and dragged forth by the feet the shapeless corpse ^8.353 of the foul monster slain. The people gazed ^8.354 insatiate on the grewsome eyes, the breast ^8.355 of bristling shag, the face both beast and man, ^8.356 and that fire-blasted throat whence breathed no more ' "^8.357 the extinguished flame. 'T is since that famous day " '^8.358 we celebrate this feast, and glad of heart ^8.359 each generation keeps the holy time. ^8.360 Potitius began the worship due, ^8.361 and our Pinarian house is vowed to guard ^9.598 the bosom white as snow. Euryalus ^9.599 ank prone in death; upon his goodly limbs ^9.600 the life-blood ran unstopped, and low inclined ^9.601 the drooping head; as when some purpled flower, ^9.602 cut by the ploughshare, dies, or poppies proud ^9.603 with stem forlorn their ruined beauty bow ^9.604 before the pelting storm. Then Nisus flew ^9.605 traight at his foes; but in their throng would find ^9.606 Volscens alone, for none but Volscens stayed: ^9.607 they gathered thickly round and grappled him ^9.608 in shock of steel with steel. But on he plunged, ^9.609 winging in ceaseless circles round his head ^9.610 his lightning-sword, and thrust it through the face ^9.611 of shrieking Volscens, with his own last breath ^9.612 triking his foeman down; then cast himself ' "^9.613 upon his fallen comrade's breast; and there, " '^9.615 Heroic pair and blest! If aught I sing ^9.616 have lasting music, no remotest age ' "^9.617 hall blot your names from honor's storied scroll: " "^9.618 not while the altars of Aeneas' line " "^9.619 hall crown the Capitol's unshaken hill, " "^9.620 nor while the Roman Father's hand sustains " ^11.772 Strymonian cranes or swans of spotless wing. ^11.773 From Tuscan towns proud matrons oft in vain ^11.774 ought her in marriage for their sons; but she ^11.775 to Dian only turned her stainless heart, ' "^11.776 her virgin freedom and her huntress' arms " '^11.777 with faithful passion serving. Would that now ' ' None

23. Vergil, Eclogues, 4.31-4.35
Tagged with subjects: • Cybele

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 134; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 134

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4.31 caressing flowers. The serpent too shall die, ^4.32 die shall the treacherous poison-plant, and far ^4.33 and wide Assyrian spices spring. But soon' "^4.34 as thou hast skill to read of heroes' fame," "^4.35 and of thy father's deeds, and inly learn"' None

24. Vergil, Georgics, 2.157
Tagged with subjects: • Cybele • Great Mother (Cybele), temples of • Magna Mater (Cybele), temples of • Temple of Magna Mater (Cybele) • Temple of, Great Mother (Cybele)

Found in books: Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 217; Jenkyns (2013), God, Space, and City in the Roman Imagination, 264

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2.157 fluminaque antiquos subter labentia muros.'' None

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2.157 of Aethiop forests hoar with downy wool,'' None

25. None, None, nan
Tagged with subjects: • Cybele • Cybele (or Kybele)

Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 105, 106, 107, 109, 111; Augoustakis (2014), Flavian Poetry and its Greek Past, 79, 80, 132, 133, 134; Mackay (2022), Animal Encounters in Valerius Flaccus’ Argonautica, 60, 75, 126, 129, 138, 168, 173, 174, 175, 176, 181; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 154, 251; Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 169, 173; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 79, 80, 132, 133, 134

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Tiresias: The Ancient Mediterranean Religions Source Database