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Tiresias: The Ancient Mediterranean Religions Source Database



1211
Aristophanes, The Women Celebrating The Thesmophoria, 769-778
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Intertexts (texts cited often on the same page as the searched text):

18 results
1. Archilochus, Fragments, 109 (8th cent. BCE - 7th cent. BCE)

2. Archilochus, Fragments, 109 (8th cent. BCE - 7th cent. BCE)

3. Homeric Hymns, To Hermes, 116-129, 115 (8th cent. BCE - 6th cent. BCE)

115. He heaped a pile of wood and started out
4. Aristophanes, Acharnians, 11-12, 394-484, 497-499, 8-10 (5th cent. BCE - 4th cent. BCE)

10. ὅτε δὴ 'κεχήνη προσδοκῶν τὸν Αἰσχύλον
5. Aristophanes, Birds, 276, 275 (5th cent. BCE - 4th cent. BCE)

275. νὴ Δί' ἕτερος δῆτα χοὖτος ἔξεδρον χρόαν ἔχων.
6. Aristophanes, Knights, 1249-1252, 520, 526, 537, 573-576, 1248 (5th cent. BCE - 4th cent. BCE)

1248. οἴμοι πέπρακται τοῦ θεοῦ τὸ θέσφατον.
7. Aristophanes, Clouds, 552-559, 551 (5th cent. BCE - 4th cent. BCE)

551. οὗτοι δ', ὡς ἅπαξ παρέδωκεν λαβὴν ̔Υπέρβολος
8. Aristophanes, Peace, 1013-1014, 147, 154-161, 192, 423-425, 431-432, 531-534, 603-604, 700, 722, 802-803, 1009 (5th cent. BCE - 4th cent. BCE)

1009. τένθαις πολλοῖς: κᾆτα Μελάνθιον
9. Aristophanes, The Rich Man, 1158, 1151 (5th cent. BCE - 4th cent. BCE)

1151. πατρὶς γάρ ἐστι πᾶς' ἵν' ἂν πράττῃ τις εὖ.
10. Aristophanes, Frogs, 101-102, 1299, 13-14, 1471, 357, 73, 76, 79, 83, 834, 86, 100 (5th cent. BCE - 4th cent. BCE)

100. αἰθέρα Διὸς δωμάτιον, ἢ χρόνου πόδα
11. Aristophanes, The Women Celebrating The Thesmophoria, 1001-1230, 134-145, 194, 200-201, 237, 248, 254, 289, 29-30, 369, 383-388, 455-456, 509, 515-516, 518-519, 530-532, 538, 543-549, 643-648, 765, 770-784, 804, 850, 855-916, 921-922, 927, 930-1000 (5th cent. BCE - 4th cent. BCE)

1000. εὐπέταλος ἕλικι θάλλει.
12. Aristophanes, Wasps, 61, 1414 (5th cent. BCE - 4th cent. BCE)

1414. ̓Ινοῖ κρεμαμένῃ πρὸς ποδῶν Εὐριπίδου.
13. Eupolis, Fragments, 392 (5th cent. BCE - 5th cent. BCE)

14. Eupolis, Fragments, 392 (5th cent. BCE - 5th cent. BCE)

15. Euripides, Andromache, 222 (5th cent. BCE - 5th cent. BCE)

222. ὦ φίλταθ' ̔́Εκτορ, ἀλλ' ἐγὼ τὴν σὴν χάριν
16. Diodorus Siculus, Historical Library, 5.32.7 (1st cent. BCE - 1st cent. BCE)

5.32.7.  Although their wives are comely, they have very little to do with them, but rage with lust, in outlandish fashion, for the embraces of males. It is their practice to sleep upon the ground on the skins of wild beasts and to tumble with a catamite on each side. And the most astonishing thing of all is that they feel no concern for their proper dignity, but prostitute to others without a qualm the flower of their bodies; nor do they consider this a disgraceful thing to do, but rather when anyone of them is thus approached and refuses the favour offered him, this they consider an act of dishonour.
17. Julius Caesar, De Bello Gallico, 6.21 (1st cent. BCE - 1st cent. BCE)

18. Strabo, Geography, 15.1.59-15.1.60 (1st cent. BCE - 1st cent. BCE)

15.1.59. Megasthenes divides the philosophers again into two kinds, the Brachmanes and the Garmanes. The Brachmanes are held in greater repute, for they agree more exactly in their opinions. Even from the time of their conception in the womb they are under the care and guardianship of learned men, who go to the mother, and seem to perform some incantation for the happiness and welfare of the mother and the unborn child, but in reality they suggest prudent advice, and the mothers who listen to them most willingly are thought to be the most fortunate in their offspring. After the birth of the children, there is a succession of persons who have the care of them, and as they advance in years, masters more able and accomplished succeed.The philosophers live in a grove in front of the city within a moderate-sized enclosure. Their diet is frugal, and they lie upon straw pallets and on skins. They abstain from animal food, and from sexual intercourse with women; their time is occupied in grave discourse, and they communicate with those who are inclined to listen to them; but the hearer is not permitted to speak or cough, or even to spit on the ground; otherwise, he is expelled that very day from their society, on the ground of having no control over himself. After living thirty-seven years in this manner, each individual retires to his own possessions, and lives with less restraint, wearing robes of fine linen, and rings of gold, but without profuseness, upon the hands and in the ears. They eat the flesh of animals, of those particularly which do not assist man in his labour, and abstain from hot and seasoned food. They have as many wives as they please with a view to numerous offspring, for from many wives greater advantages are derived.As they have no slaves, they require more the services, which are at hand, of their children.The Brachmanes do not communicate their philosophy to their wives, for fear they should divulge to the profane, if they became depraved, anything which ought to be concealed or lest they should abandon their husbands in case they became good (philosophers) themselves. For no one who despises alike pleasure and pain, life and death, is willing to be subject to the authority of another; and such is the character of a virtuous man and a virtuous woman.They discourse much on death, for it is their opinion that the present life is the state of one conceived in the womb, and that death to philosophers is birth to a real and a happy life. They therefore discipline themselves much to prepare for death, and maintain that nothing which happens to man is bad or good, for otherwise the same things would not be the occasion of sorrow to some and of joy to others, opinions being merely dreams, nor that the same persons could be affected with sorrow and joy by the same things, on different occasions.With regard to opinions on physical phenomena, they display, says Megasthenes, great simplicity, their actions being better than their reasoning, for their belief is chiefly founded on fables. On many subjects their sentiments are the same as those of the Greeks. According to the Brachmanes, the world was created, and is liable to corruption; it is of a spheroidal figure; the god who made and governs it pervades the whole of it; the principles of all things are different, but the principle of the world's formation was water; in addition to the four elements there is a fifth nature, of which the heavens and the stars are composed; the earth is situated in the centre of the universe. Many other peculiar things they say of the principle of generation and of the soul. They invent fables also, after the manner of Plato, on the immortality of the soul, and on the punishments in Hades, and other things of this kind. This is the account which Megasthenes gives of the Brachmanes. 15.1.60. of the Garmanes, the most honourable, he says, are the Hylobii, who live in the forests, and subsist on leaves and wild fruits: they are clothed with garments made of the bark of trees, and abstain from commerce with women and from wine. The kings hold communication with them by messengers, concerning the causes of things, and through them worship and supplicate the Divinity.Second in honour to the Hylobii, are the physicians, for they apply philosophy to the study of the nature of man. They are of frugal habits, but do not live in the fields, and subsist upon rice and meal, which every one gives when asked, and receive them hospitably. They are able to cause persons to have a numerous offspring, and to have either male or female children, by means of charms. They cure diseases by diet, rather than by medicinal remedies. Among the latter, the most in repute are unguents and cataplasms. All others they suppose partake greatly of a noxious nature.Both this and the other class of persons practise fortitude, as well in supporting active toil as in enduring suffering, so that they will continue a whole day in the same posture, without motion.There are enchanters and diviners, versed in the rites and customs relative to the dead, who go about villages and towns begging. There are others who are more civilized and better informed than these, who inculcate the vulgar opinions concerning Hades, which, according to their ideas, tend to piety and sanctity. Women study philosophy with some of them, but abstain from sexual intercourse.


Subjects of this text:

subject book bibliographic info
accident Kanellakis, Aristophanes and the Poetics of Surprise (2020) 164
acharnians, peace Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 113
acharnians, wealth Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 113
adaptation Kanellakis, Aristophanes and the Poetics of Surprise (2020) 164
aeschylus Castagnoli and Ceccarelli, Greek Memories: Theories and Practices (2019) 132
aeschylus (the real one) Kanellakis, Aristophanes and the Poetics of Surprise (2020) 115
ambiguity Kanellakis, Aristophanes and the Poetics of Surprise (2020) 135
amphitryon Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 113
antilabē Kanellakis, Aristophanes and the Poetics of Surprise (2020) 135
apollo Peels, Hosios: A Semantic Study of Greek Piety (2016) 120
archilochus Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 113
aristophanes Castagnoli and Ceccarelli, Greek Memories: Theories and Practices (2019) 132; Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 113
chronopoulos, diagoras Kanellakis, Aristophanes and the Poetics of Surprise (2020) 164
contradiction Kanellakis, Aristophanes and the Poetics of Surprise (2020) 135
cratinus Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 113
crowd management Peels, Hosios: A Semantic Study of Greek Piety (2016) 120
dance Kanellakis, Aristophanes and the Poetics of Surprise (2020) 135
divine (δίκη), in context of supplication Peels, Hosios: A Semantic Study of Greek Piety (2016) 120
eros (sexual desire), of barbarians Hubbard, A Companion to Greek and Roman Sexualities (2014) 404
eupolis Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 113
euripides Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 113
eusebês (and cognates), usage, in context of supplication Peels, Hosios: A Semantic Study of Greek Piety (2016) 120
failure/unsuccessful Kanellakis, Aristophanes and the Poetics of Surprise (2020) 115
frogs Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 113
grammar Kanellakis, Aristophanes and the Poetics of Surprise (2020) 135
herakles/heracles/hercules Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 113
herdsman, and sacrifice Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 113
hermes, in aristophanes Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 113
hosios (and cognates), in context of supplication Peels, Hosios: A Semantic Study of Greek Piety (2016) 120
illusion (dramatic) Kanellakis, Aristophanes and the Poetics of Surprise (2020) 115
intentionality/poetological intention/purpose Kanellakis, Aristophanes and the Poetics of Surprise (2020) 135
koun, karolos Kanellakis, Aristophanes and the Poetics of Surprise (2020) 164
laughter Kanellakis, Aristophanes and the Poetics of Surprise (2020) 164
mercury/hermes, as god of comedy Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 113
mercury/hermes, as slave Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 113
mercury/hermes, in plautus Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 113
metatheatre Kanellakis, Aristophanes and the Poetics of Surprise (2020) 115
phallus/penis Kanellakis, Aristophanes and the Poetics of Surprise (2020) 164
plautus Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 113
prometheus Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 113
promiscuity, of barbarians Hubbard, A Companion to Greek and Roman Sexualities (2014) 404
props Kanellakis, Aristophanes and the Poetics of Surprise (2020) 164
prostitution, athenian' Hubbard, A Companion to Greek and Roman Sexualities (2014) 191
replacement Kanellakis, Aristophanes and the Poetics of Surprise (2020) 115
sex/sexual humour Kanellakis, Aristophanes and the Poetics of Surprise (2020) 164
sophocles Kanellakis, Aristophanes and the Poetics of Surprise (2020) 115
supplication, general discussion Peels, Hosios: A Semantic Study of Greek Piety (2016) 120
telephus Kanellakis, Aristophanes and the Poetics of Surprise (2020) 115