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Tiresias: The Ancient Mediterranean Religions Source Database



1211
Aristophanes, The Women Celebrating The Thesmophoria, 931-1000
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ἰαππαπαιάξ: ὦ κροκώθ' οἷ' εἴργασαι:MNESILOCHUS: Oh! cursed robe, the cause of all my misfortune! My last hope is thus destroyed! CHORUS: Let us now devote ourselves to the sports which the women are accustomed to celebrate here, when time has again brought round the mighty Mysteries of the great goddesses, the sacred days which Pauson himself honours by fasting and would wish feast to succeed feast, that he might keep them all holy. Spring forward with a light step, whirling in mazy circles; let your hands interlace, let the eager and rapid dancers sway to the music and glance on every side as they move. Let the chorus sing likewise and praise the Olympian gods in their pious transport. 'Tis wrong to suppose that, because I am a woman and in this Temple, I am going to speak ill of men; but since we want something fresh, we are going through the rhythmic steps of the round dance for the first time. Start off while you sing to the god of the lyre and to the chaste goddess armed with the bow. Hail! thou god who flingest thy darts so far, grant us the victory! The homage of our song is also due to Hera, the goddess of marriage, who interests herself in every chorus and guards the approach to the nuptial couch. I also pray Hermes, the god of the shepherds, and Pan and the beloved Graces to bestow a benevolent smile upon our songs. Let us lead off anew, let us double our zeal during our solemn days, and especially let us observe a close fast; let us form fresh measures that keep good time, and may our songs resound to the very heavens. Do thou, oh divine Bacchus, who art crowned with ivy, direct our chorus; 'tis to thee that both my hymns and my dances are dedicated; oh, Evius, oh, Bromius, oh, thou son of Semele, oh, Bacchus, who delightest to mingle with the dear choruses of the nymphs upon the mountains, and who repeatest, while dancing with them, the sacred hymn, Evius, Evius, Evoe. Echo, the nymph of Cithaeron returns thy words, which resound beneath the dark vaults of the thick foliage and in the midst of the rocks of the forest; the ivy enlaces thy brow with its tendrils charged with flowers. SCYTHIAN ARCHER: You shall stay here in the open air to wail. MNESILOCHUS: Archer, I adjure you. SCYTHIAN: 'Tis labour lost. MNESILOCHUS: Loosen the wedge a little. SCYTHIAN: Aye, certainly. MNESILOCHUS: Oh! by the gods! why, you are driving it in tighter. SCYTHIAN: Is that enough? MNESILOCHUS: Oh! la, la! oh! la, la! May the plague take you!
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Intertexts (texts cited often on the same page as the searched text):

16 results
1. Aristophanes, Lysistrata, 388-403, 421-423, 425, 456-461, 463-465, 469-470, 387 (5th cent. BCE - 4th cent. BCE)

387. ἆρ' ἐξέλαμψε τῶν γυναικῶν ἡ τρυφὴ
2. Aristophanes, Clouds, 299-313, 298 (5th cent. BCE - 4th cent. BCE)

298. παρθένοι ὀμβροφόροι
3. Aristophanes, Peace, 130-134, 143, 147, 154-161, 169-172, 66, 97, 129 (5th cent. BCE - 4th cent. BCE)

129. ἐν τοῖσιν Αἰσώπου λόγοις ἐξηυρέθη
4. Aristophanes, The Rich Man, 490-497, 507-534, 553-556, 571, 604, 489 (5th cent. BCE - 4th cent. BCE)

489. φανερὸν μὲν ἔγωγ' οἶμαι γνῶναι τοῦτ' εἶναι πᾶσιν ὁμοίως
5. Aristophanes, Frogs, 317-459, 316 (5th cent. BCE - 4th cent. BCE)

316. ̓́Ιακχ' ὦ ̓́Ιακχε.
6. Aristophanes, The Women Celebrating The Thesmophoria, 1002-1230, 177-266, 275, 279-654, 668-674, 689-761, 764, 769-778, 804, 808-809, 869-870, 930-999, 1001 (5th cent. BCE - 4th cent. BCE)

1001. ἐνταῦτα νῦν οἰμῶξι πρὸς τὴν αἰτρίαν.
7. Euripides, Andromache, 222 (5th cent. BCE - 5th cent. BCE)

222. ὦ φίλταθ' ̔́Εκτορ, ἀλλ' ἐγὼ τὴν σὴν χάριν
8. Euripides, Bacchae, 1000-1009, 101, 1010-1019, 102, 1020-1029, 103, 1030-1039, 104, 1040-1049, 105, 1050-1059, 106, 1060-1069, 107, 1070-1079, 108, 1080-1089, 109, 1090-1099, 110, 1100-1109, 111, 1110-1119, 112, 1120-1129, 113, 1130-1139, 114, 1140-1149, 115, 1150-1152, 116-166, 443-450, 576-639, 64, 640-649, 65, 650-656, 66, 667, 67, 677-679, 68, 680-689, 69, 690-699, 70, 700-709, 71, 710-719, 72, 720-729, 73, 730-739, 74, 740-749, 75, 750-759, 76, 760-769, 77, 770-774, 78-91, 918-919, 92, 920-929, 93, 930-939, 94, 940-949, 95, 950-959, 96, 960-969, 97, 970-979, 98, 980-989, 99, 990-999, 100 (5th cent. BCE - 5th cent. BCE)

100. τέλεσαν, ταυρόκερων θεὸν 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. Choru
9. Sophocles, Antigone, 1116-1152, 1115 (5th cent. BCE - 5th cent. BCE)

10. Sophocles, Oedipus At Colonus, 669-683, 668 (5th cent. BCE - 5th cent. BCE)

11. Xenophon, Memoirs, 2.7.4 (5th cent. BCE - 4th cent. BCE)

2.7.4. And which do you think are the better, his slaves or your gentlefolk? My gentlefolk, I think. Then is it not disgraceful that you with your gentlefolk should be in distress, while he is kept in affluence by his meaner household? of course his dependants are artisans, while mine have had a liberal education.
12. Demosthenes, Orations, 59, 45 (4th cent. BCE - 4th cent. BCE)

13. 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.
14. Julius Caesar, De Bello Gallico, 6.21 (1st cent. BCE - 1st cent. BCE)

15. 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.
16. Lucian, Dialogues of The Courtesans, 4.3 (2nd cent. CE - 2nd cent. CE)



Subjects of this text:

subject book bibliographic info
agave Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 112
anapaests Gianvittorio-Ungar and Schlapbach, Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond (2021) 45
anti-hero, dionysus Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 112
aristophanes, and dance at the thesmophoria (in thesm.) Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 54
athens, athenian Bernabe et al., Redefining Dionysos (2013) 381
athens Gianvittorio-Ungar and Schlapbach, Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond (2021) 45
attica, attic Bernabe et al., Redefining Dionysos (2013) 381
ballet Gianvittorio-Ungar and Schlapbach, Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond (2021) 45
barbarian/barbaros Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 270
bull Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 112
chorus, ancient, greek, comic Gianvittorio-Ungar and Schlapbach, Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond (2021) 45
chorus, in drama Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 112
chorus χορός, choral Bernabe et al., Redefining Dionysos (2013) 381
chremylus Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 270
cithaeron Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 112
comedy, ancient Gianvittorio-Ungar and Schlapbach, Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond (2021) 45
comedy Bernabe et al., Redefining Dionysos (2013) 381
cult songs Gianvittorio-Ungar and Schlapbach, Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond (2021) 45
dance, dancing, choral Bernabe et al., Redefining Dionysos (2013) 381
dance, dancing Bernabe et al., Redefining Dionysos (2013) 381
dance, round / circular Gianvittorio-Ungar and Schlapbach, Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond (2021) 45
dicaeopolis Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 270
didaskalia Gianvittorio-Ungar and Schlapbach, Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond (2021) 45
dionysia, great and rural (festivals) Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 112
dionysos, dionysos bromios Bernabe et al., Redefining Dionysos (2013) 381
dionysos Bernabe et al., Redefining Dionysos (2013) 381
eleusis, eleusinian Bernabe et al., Redefining Dionysos (2013) 381
eros (sexual desire), of barbarians Hubbard, A Companion to Greek and Roman Sexualities (2014) 404
female Bernabe et al., Redefining Dionysos (2013) 381
festival, festivity, festive Bernabe et al., Redefining Dionysos (2013) 381
fight Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 270
foreigner Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 270
fury, cf. anger gall, cf. bile gender Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 270
garden party, relief from nineveh Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 54
gods, dancing to Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 54
great dionysia, city dionysia Bernabe et al., Redefining Dionysos (2013) 381
heracles Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 112
hero, comic hero Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 270
hero Bernabe et al., Redefining Dionysos (2013) 381; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 112
initiation, initiatory rites Bernabe et al., Redefining Dionysos (2013) 381
ithyphallos, ithyphallic Bernabe et al., Redefining Dionysos (2013) 381
kraters Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 54
literature, greek, ancient Gianvittorio-Ungar and Schlapbach, Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond (2021) 45
lyres/lyrody/citharas/citharists, depicted on vases Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 54
lysistrata Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 270
maenads Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 112
mania μανία, maniacal Bernabe et al., Redefining Dionysos (2013) 381
messenger Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 112
miracles Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 112
mnesilochus Bernabe et al., Redefining Dionysos (2013) 381
mountains Bernabe et al., Redefining Dionysos (2013) 381
mystic, mystical Bernabe et al., Redefining Dionysos (2013) 381
myth, mythical Bernabe et al., Redefining Dionysos (2013) 381
nineveh, garden-party relief Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 54
peisetaerus Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 270
penia/poverty Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 270
performance Bernabe et al., Redefining Dionysos (2013) 381
philocleon Bernabe et al., Redefining Dionysos (2013) 381
procession Bernabe et al., Redefining Dionysos (2013) 381
promiscuity, of barbarians Hubbard, A Companion to Greek and Roman Sexualities (2014) 404
prostitution, athenian Hubbard, A Companion to Greek and Roman Sexualities (2014) 191
satyr drama, satyr-play Bernabe et al., Redefining Dionysos (2013) 381
scythian archers Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 270
search scenes Gianvittorio-Ungar and Schlapbach, Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond (2021) 45
semele Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 112
sophistic Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 270
sparagmos Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 112
theater, theatrical Bernabe et al., Redefining Dionysos (2013) 381
thebes Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 270
thebes (boeotia) Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 112
thesmophoria Bernabe et al., Redefining Dionysos (2013) 381
thiasos θίασος Bernabe et al., Redefining Dionysos (2013) 381
tragedy, tragic Bernabe et al., Redefining Dionysos (2013) 381
trygaeus Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 270
utopia Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 270
vase paintings, singing Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 54
woman' Bernabe et al., Redefining Dionysos (2013) 381
women, dancing Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 54
women Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 112