Tiresias: The Ancient Mediterranean Religions Source Database

4471

Diodorus Siculus, Historical Library, 3.58-3.59
nan  However, an account is handed down also that this goddess was born in Phrygia. For the natives of that country have the following myth: In ancient times Meïon became king of Phrygia and Lydia; and marrying Dindymê he begat an infant daughter, but being unwilling to rear her he exposed her on the mountain which was called Cybelus. There, in accordance with some divine providence, both the leopards and some of the other especially ferocious wild beasts offered their nipples to the child and so gave it nourishment,, and some women who were tending the flocks in that place witnessed the happening, and being astonished at the strange event took up the babe and called her Cybelê after the name of the place. The child, as she grew up, excelled in both beauty and virtue and also came to be admired for her intelligence; for she was the first to devise the pipe of many reeds and to invent cymbals and kettledrums with which to accompany the games and the dance, and in addition she taught how to heal the sicknesses of both flocks and little children by means of rites of purification;, in consequence, since the babes were saved from death by her spells and were generally taken up in her arms, her devotion to them and affection for them led all the people to speak of her as the "mother of the mountain." The man who associated with her and loved her more than anyone else, they say, was Marsyas the physician, who was admired for his intelligence and chastity; and a proof of his intelligence they find in the fact that he imitated the sounds made by the pipe of many reeds and carried all its notes over into the flute, and as an indication of his chastity they cite his abstinence from sexual pleasures until the day of his death., Now Cybelê, the myth records, having arrived at full womanhood, came to love a certain native youth who was known as Attis, but at a later time received the appellation Papas; with him she consorted secretly and became with child, and at about the same time her parents recognized her as their child.  Consequently she was brought up into the palace, and her father welcomed her at the outset under the impression that she was a virgin, but later, when he learned of her seduction, he put to death her nurses and Attis as well and cast their bodies forth to lie unburied; whereupon Cybelê, they say, because of her love for the youth and grief over the nurses, became frenzied and rushed out of the palace into the countryside. And crying aloud and beating upon a kettledrum she visited every country alone, with hair hanging free, and Marsyas, out of pity for her plight, voluntarily followed her and accompanied her in her wanderings because of the love which he had formerly borne her.
nan 1.  However, an account is handed down also that this goddess was born in Phrygia. For the natives of that country have the following myth: In ancient times Meïon became king of Phrygia and Lydia; and marrying Dindymê he begat an infant daughter, but being unwilling to rear her he exposed her on the mountain which was called Cybelus. There, in accordance with some divine providence, both the leopards and some of the other especially ferocious wild beasts offered their nipples to the child and so gave it nourishment,,2.  and some women who were tending the flocks in that place witnessed the happening, and being astonished at the strange event took up the babe and called her Cybelê after the name of the place. The child, as she grew up, excelled in both beauty and virtue and also came to be admired for her intelligence; for she was the first to devise the pipe of many reeds and to invent cymbals and kettledrums with which to accompany the games and the dance, and in addition she taught how to heal the sicknesses of both flocks and little children by means of rites of purification;,3.  in consequence, since the babes were saved from death by her spells and were generally taken up in her arms, her devotion to them and affection for them led all the people to speak of her as the "mother of the mountain." The man who associated with her and loved her more than anyone else, they say, was Marsyas the physician, who was admired for his intelligence and chastity; and a proof of his intelligence they find in the fact that he imitated the sounds made by the pipe of many reeds and carried all its notes over into the flute, and as an indication of his chastity they cite his abstinence from sexual pleasures until the day of his death.,4.  Now Cybelê, the myth records, having arrived at full womanhood, came to love a certain native youth who was known as Attis, but at a later time received the appellation Papas; with him she consorted secretly and became with child, and at about the same time her parents recognized her as their child.  Consequently she was brought up into the palace, and her father welcomed her at the outset under the impression that she was a virgin, but later, when he learned of her seduction, he put to death her nurses and Attis as well and cast their bodies forth to lie unburied; whereupon Cybelê, they say, because of her love for the youth and grief over the nurses, became frenzied and rushed out of the palace into the countryside. And crying aloud and beating upon a kettledrum she visited every country alone, with hair hanging free, and Marsyas, out of pity for her plight, voluntarily followed her and accompanied her in her wanderings because of the love which he had formerly borne her.
nan  When they came to Dionysus in the city of Nysa they found there Apollo, who was being accorded high favour because of the lyre, which, they say, Hermes invented, though Apollo was the first to play it fittingly; and when Marsyas strove with Apollo in a contest of skill and the Nysaeans had been appointed judges, the first time Apollo played upon the lyre without accompanying it with his voice, while Marsyas, striking up upon his pipes, amazed the ears of his hearers by their strange music and in their opinion far excelled, by reason of his melody, the first contestant., But since they had agreed to take turn about in displaying their skill to the judges, Apollo, they say, added, this second time, his voice in harmony with the music of the lyre, whereby he gained greater approval than that which had formerly been accorded to the pipes. Marsyas, however, was enraged and tried to prove to the hearers that he was losing the contest in defiance of every principle of justice; for, he argued, it should be a comparison of skill and not of voice, and only by such a test was it possible to judge between the harmony and music of the lyre and of the pipes; and furthermore, it was unjust that two skills should be compared in combination against but one. Apollo, however, as the myth relates, replied that he was in no sense taking any unfair advantage of the other;, in fact, when Marsyas blew into his pipes he was doing almost the same thing as himself; consequently the rule should be made either that they should both be accorded this equal privilege of combining their skills, or that neither of them should use his mouth in the contest but should display his special skill by the use only of his hands., When the hearers decided that Apollo presented the more just argument, their skills were again compared; Marsyas was defeated, and Apollo, who had become somewhat embittered by the quarrel, flayed the defeated man alive. But quickly repenting and being distressed at what he had done, he broke the strings of the lyre and destroyed the harmony of sounds which he had discovered., The harmony of the strings, however, was rediscovered, when the Muses added later the middle string, Linus the string struck with the forefinger, and Orpheus and Thamyras the lowest string and the one next to it. And Apollo, they say, laid away both the lyre and the pipes as a votive offering in the cave of Dionysus, and becoming enamoured of Cybelê joined in her wanderings as far as the land of the Hyperboreans., But, the myth goes on to say, a pestilence fell upon human beings throughout Phrygia and the land ceased to bear fruit, and when the unfortunate people inquired of the god how they might rid themselves of their ills he commanded them, it is said, to bury the body of Attis and to honour Cybelê as a goddess. Consequently the physicians, since the body had disappeared in the course of time, made an image of the youth, before which they sang dirges and by means of honours in keeping with his suffering propitiated the wrath of him who had been wronged; and these rites they continue to perform down to our own lifetime., As for Cybelê, in ancient times they erected altars and performed sacrifices to her yearly; and later they built for her a costly temple in Pisinus of Phrygia, and established honours and sacrifices of the greatest magnificence, Midas their king taking part in all these works out of his devotion to beauty; and beside the statue of the goddess they set up panthers and lions, since it was the common opinion that she had first been nursed by these animals. Such, then, are the myths which are told about Mother of the Gods both among the Phrygians and by the Atlantians who dwell on the coast of the ocean.
nan 2.  When they came to Dionysus in the city of Nysa they found there Apollo, who was being accorded high favour because of the lyre, which, they say, Hermes invented, though Apollo was the first to play it fittingly; and when Marsyas strove with Apollo in a contest of skill and the Nysaeans had been appointed judges, the first time Apollo played upon the lyre without accompanying it with his voice, while Marsyas, striking up upon his pipes, amazed the ears of his hearers by their strange music and in their opinion far excelled, by reason of his melody, the first contestant.,3.  But since they had agreed to take turn about in displaying their skill to the judges, Apollo, they say, added, this second time, his voice in harmony with the music of the lyre, whereby he gained greater approval than that which had formerly been accorded to the pipes. Marsyas, however, was enraged and tried to prove to the hearers that he was losing the contest in defiance of every principle of justice; for, he argued, it should be a comparison of skill and not of voice, and only by such a test was it possible to judge between the harmony and music of the lyre and of the pipes; and furthermore, it was unjust that two skills should be compared in combination against but one. Apollo, however, as the myth relates, replied that he was in no sense taking any unfair advantage of the other;,4.  in fact, when Marsyas blew into his pipes he was doing almost the same thing as himself; consequently the rule should be made either that they should both be accorded this equal privilege of combining their skills, or that neither of them should use his mouth in the contest but should display his special skill by the use only of his hands.,5.  When the hearers decided that Apollo presented the more just argument, their skills were again compared; Marsyas was defeated, and Apollo, who had become somewhat embittered by the quarrel, flayed the defeated man alive. But quickly repenting and being distressed at what he had done, he broke the strings of the lyre and destroyed the harmony of sounds which he had discovered.,6.  The harmony of the strings, however, was rediscovered, when the Muses added later the middle string, Linus the string struck with the forefinger, and Orpheus and Thamyras the lowest string and the one next to it. And Apollo, they say, laid away both the lyre and the pipes as a votive offering in the cave of Dionysus, and becoming enamoured of Cybelê joined in her wanderings as far as the land of the Hyperboreans.,7.  But, the myth goes on to say, a pestilence fell upon human beings throughout Phrygia and the land ceased to bear fruit, and when the unfortunate people inquired of the god how they might rid themselves of their ills he commanded them, it is said, to bury the body of Attis and to honour Cybelê as a goddess. Consequently the physicians, since the body had disappeared in the course of time, made an image of the youth, before which they sang dirges and by means of honours in keeping with his suffering propitiated the wrath of him who had been wronged; and these rites they continue to perform down to our own lifetime.,8.  As for Cybelê, in ancient times they erected altars and performed sacrifices to her yearly; and later they built for her a costly temple in Pisinus of Phrygia, and established honours and sacrifices of the greatest magnificence, Midas their king taking part in all these works out of his devotion to beauty; and beside the statue of the goddess they set up panthers and lions, since it was the common opinion that she had first been nursed by these animals. Such, then, are the myths which are told about Mother of the Gods both among the Phrygians and by the Atlantians who dwell on the coast of the ocean.

Intertexts (texts cited often on the same page as the searched text):

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1. Homeric Hymns, To Aphrodite, 108-121, 126-142, 192-290, 107 (8th cent. BCE - 7th cent. BCE) 107. May I live long in wealth.” Then in reply
2. Homeric Hymns, To Demeter, 227-300, 225 (8th cent. BCE - 6th cent. BCE) 225. Her lovely eyes, cast down, would not sit there
3. Euripides, Bacchae, 120-129, 13, 130-139, 14, 140-149, 15, 150-159, 16, 160-169, 17-87, 12 (5th cent. BCE - 5th cent. BCE) 12. πέριξ ἐγὼ ʼκάλυψα βοτρυώδει χλόῃ.
4. Euripides, Helen, 1313-1318, 1346-1352, 1312 (5th cent. BCE - 5th cent. BCE) 1312. τὰν ἁρπασθεῖσαν κυκλίων
5. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)
6. Diodorus Siculus, Historical Library, 3.58.2-3.58.4, 3.59, 5.49 (1st cent. BCE - 1st cent. BCE) 3.58.2.  and some women who were tending the flocks in that place witnessed the happening, and being astonished at the strange event took up the babe and called her Cybelê after the name of the place. The child, as she grew up, excelled in both beauty and virtue and also came to be admired for her intelligence; for she was the first to devise the pipe of many reeds and to invent cymbals and kettledrums with which to accompany the games and the dance, and in addition she taught how to heal the sicknesses of both flocks and little children by means of rites of purification; 3.58.3.  in consequence, since the babes were saved from death by her spells and were generally taken up in her arms, her devotion to them and affection for them led all the people to speak of her as the "mother of the mountain." The man who associated with her and loved her more than anyone else, they say, was Marsyas the physician, who was admired for his intelligence and chastity; and a proof of his intelligence they find in the fact that he imitated the sounds made by the pipe of many reeds and carried all its notes over into the flute, and as an indication of his chastity they cite his abstinence from sexual pleasures until the day of his death. 3.58.4.  Now Cybelê, the myth records, having arrived at full womanhood, came to love a certain native youth who was known as Attis, but at a later time received the appellation Papas; with him she consorted secretly and became with child, and at about the same time her parents recognized her as their child.  Consequently she was brought up into the palace, and her father welcomed her at the outset under the impression that she was a virgin, but later, when he learned of her seduction, he put to death her nurses and Attis as well and cast their bodies forth to lie unburied; whereupon Cybelê, they say, because of her love for the youth and grief over the nurses, became frenzied and rushed out of the palace into the countryside. And crying aloud and beating upon a kettledrum she visited every country alone, with hair hanging free, and Marsyas, out of pity for her plight, voluntarily followed her and accompanied her in her wanderings because of the love which he had formerly borne her. 3.59. 2.  When they came to Dionysus in the city of Nysa they found there Apollo, who was being accorded high favour because of the lyre, which, they say, Hermes invented, though Apollo was the first to play it fittingly; and when Marsyas strove with Apollo in a contest of skill and the Nysaeans had been appointed judges, the first time Apollo played upon the lyre without accompanying it with his voice, while Marsyas, striking up upon his pipes, amazed the ears of his hearers by their strange music and in their opinion far excelled, by reason of his melody, the first contestant.,3.  But since they had agreed to take turn about in displaying their skill to the judges, Apollo, they say, added, this second time, his voice in harmony with the music of the lyre, whereby he gained greater approval than that which had formerly been accorded to the pipes. Marsyas, however, was enraged and tried to prove to the hearers that he was losing the contest in defiance of every principle of justice; for, he argued, it should be a comparison of skill and not of voice, and only by such a test was it possible to judge between the harmony and music of the lyre and of the pipes; and furthermore, it was unjust that two skills should be compared in combination against but one. Apollo, however, as the myth relates, replied that he was in no sense taking any unfair advantage of the other;,4.  in fact, when Marsyas blew into his pipes he was doing almost the same thing as himself; consequently the rule should be made either that they should both be accorded this equal privilege of combining their skills, or that neither of them should use his mouth in the contest but should display his special skill by the use only of his hands.,5.  When the hearers decided that Apollo presented the more just argument, their skills were again compared; Marsyas was defeated, and Apollo, who had become somewhat embittered by the quarrel, flayed the defeated man alive. But quickly repenting and being distressed at what he had done, he broke the strings of the lyre and destroyed the harmony of sounds which he had discovered.,6.  The harmony of the strings, however, was rediscovered, when the Muses added later the middle string, Linus the string struck with the forefinger, and Orpheus and Thamyras the lowest string and the one next to it. And Apollo, they say, laid away both the lyre and the pipes as a votive offering in the cave of Dionysus, and becoming enamoured of Cybelê joined in her wanderings as far as the land of the Hyperboreans.,7.  But, the myth goes on to say, a pestilence fell upon human beings throughout Phrygia and the land ceased to bear fruit, and when the unfortunate people inquired of the god how they might rid themselves of their ills he commanded them, it is said, to bury the body of Attis and to honour Cybelê as a goddess. Consequently the physicians, since the body had disappeared in the course of time, made an image of the youth, before which they sang dirges and by means of honours in keeping with his suffering propitiated the wrath of him who had been wronged; and these rites they continue to perform down to our own lifetime.,8.  As for Cybelê, in ancient times they erected altars and performed sacrifices to her yearly; and later they built for her a costly temple in Pisinus of Phrygia, and established honours and sacrifices of the greatest magnificence, Midas their king taking part in all these works out of his devotion to beauty; and beside the statue of the goddess they set up panthers and lions, since it was the common opinion that she had first been nursed by these animals. Such, then, are the myths which are told about Mother of the Gods both among the Phrygians and by the Atlantians who dwell on the coast of the ocean. 5.49. 1.  This wedding of Cadmus and Harmonia was the first, we are told, for which the gods provided the marriage-feast, and Demeter, becoming enamoured of Iasion, presented him with the fruit of the corn, Hermes gave a lyre, Athena the renowned necklace and a robe and a flute, and Electra the sacred rites of the Great Mother of the Gods, as she is called, together with cymbals and kettledrums and the instruments of her ritual; and Apollo played upon the lyre and the Muses upon their flutes, and the rest of the gods spoke them fair and gave the pair their aid in the celebration of the wedding.,2.  After this Cadmus, they say, in accordance with the oracle he had received, founded Thebes in Boeotia, while Iasion married Cybelê and begat Corybas. And after Iasion had been removed into the circle of the gods, Dardanus and Cybelê and Corybas conveyed to Asia the sacred rites of the Mother of the Gods and removed with them to Phrygia.,3.  Thereupon Cybelê, joining herself to the first Olympus, begat Alcê and called the goddess Cybelê after herself; and Corybas gave the name of Corybantes to all who, in celebrating the rites of his mother, acted like men possessed, and married Thebê, the daughter of Cilix.,4.  In like manner he also transferred the flute from Samothrace to Phrygia and to Lyrnessus the lyre which Hermes gave and which at a later time Achilles took for himself when he sacked that city. To Iasion and Demeter, according to the story the myths relate, was born Plutus or Wealth, but the reference is, as a matter of fact, to the wealth of the corn, which was presented to Iasion because of Demeter's association with him at the time of the wedding of Harmonia.,5.  Now the details of the initiatory rite are guarded among the matters not to be divulged and are communicated to the initiates alone; but the fame has travelled wide of how these gods appear to mankind and bring unexpected aid to those initiates of theirs who call upon them in the midst of perils.,6.  The claim is also made that men who have taken part in the mysteries become both more pious and more just and better in every respect than they were before. And this is the reason, we are told, why the most famous both of the ancient heroes and of the demi-gods were eagerly desirous of taking part in the initiatory rite; and in fact Jason and the Dioscori, and Heracles and Orpheus as well, after their initiation attained success in all the campaigns they undertook, because these gods appeared to them.
7. Dionysius of Halycarnassus, Roman Antiquities, 2.19.1-2.19.5 (1st cent. BCE - 1st cent. BCE) 2.19.1.  Indeed, there is no tradition among the Romans either of Caelus being castrated by his own sons or of Saturn destroying his own offspring to secure himself from their attempts or of Jupiter dethroning Saturn and confining his own father in the dungeon of Tartarus, or, indeed, of wars, wounds, or bonds of the gods, or of their servitude among men. 2.19.2.  And no festival is observed among them as a day of mourning or by the wearing of black garments and the beating of breasts and the lamentations of women because of the disappearance of deities, such as the Greeks perform in commemorating the rape of Persephonê and the adventures of Dionysus and all the other things of like nature. And one will see among them, even though their manners are now corrupted, no ecstatic transports, no Corybantic frenzies, no begging under the colour of religion, no bacchanals or secret mysteries, no all-night vigils of men and women together in the temples, nor any other mummery of this kind; but alike in all their words and actions with respect to the gods a reverence is shown such as is seen among neither Greeks nor barbarians. 2.19.3.  And, — the thing which I myself have marvelled at most, — notwithstanding the influx into Rome of innumerable nations which are under every necessity of worshipping their ancestral gods according to the customs of their respective countries, yet the city has never officially adopted any of those foreign practices, as has been the experience of many cities in the past; but, even though she has, in pursuance of oracles, introduced certain rites from abroad, she celebrates them in accordance with her own traditions, after banishing all fabulous clap-trap. The rites of the Idaean goddess are a case in point; 2.19.4.  for the praetors perform sacrifices and celebrated games in her honour every year according to the Roman customs, but the priest and priestess of the goddess are Phrygians, and it is they who carry her image in procession through the city, begging alms in her name according to their custom, and wearing figures upon their breasts and striking their timbrels while their followers play tunes upon their flutes in honour of the Mother of the Gods. 2.19.5.  But by a law and decree of the senate no native Roman walks in procession through the city arrayed in a parti-coloured robe, begging alms or escorted by flute-players, or worships the god with the Phrygian ceremonies. So cautious are they about admitting any foreign religious customs and so great is their aversion to all pompous display that is wanting in decorum.
8. Ovid, Fasti, 4.179-4.372 (1st cent. BCE - 1st cent. CE) 4.179. Let the sky turn three times on its axis 4.180. Let the Sun three times yoke and loose his horses 4.181. And the Berecyntian flute will begin sounding 4.182. Its curved horn, it will be the Idaean Mother’s feast. 4.183. Eunuchs will march, and sound the hollow drums 4.184. And cymbal will clash with cymbal, in ringing tones: 4.185. Seated on the soft necks of her servants, she’ll be carried 4.186. With howling, through the midst of the City streets. 4.187. The stage is set: the games are calling. Watch, then 4.188. Quirites, and let those legal wars in the fora cease. 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. 4.191. ‘Lend me someone to ask, goddess.’ Cybele spying her learned 4.192. Granddaughters, the Muses, ordered them to take care of me. 4.193. ‘Nurslings of Helicon, mindful of her orders, reveal 4.194. Why the Great Goddess delights in continual din.’ 4.195. So I spoke. And Erato replied (it fell to her to speak about 4.196. Venus’ month, because her name derives from tender love): 4.197. ‘Saturn was granted this prophecy: “Noblest of kings 4.198. You’ll be ousted by your own son’s sceptre.” 4.199. The god, fearful, devoured his children as soon a 4.200. Born, and then retained them deep in his guts. 4.201. often Rhea (Cybele) complained, at being so often pregt 4.202. Yet never a mother, and grieved at her own fruitfulness. 4.203. Then Jupiter was born (ancient testimony is credited 4.204. By most: so please don’t disturb the accepted belief): 4.205. A stone, concealed in clothing, went down Saturn’s throat 4.206. So the great progenitor was deceived by the fates. 4.207. Now steep Ida echoed to a jingling music 4.208. So the child might cry from its infant mouth, in safety. 4.209. Some beat shields with sticks, others empty helmets: 4.210. That was the Curetes’ and the Corybantes’ task. 4.211. The thing was hidden, and the ancient deed’s still acted out: 4.212. The goddess’s servants strike the bronze and sounding skins. 4.213. They beat cymbals for helmets, drums instead of shields: 4.214. The flute plays, as long ago, in the Phrygian mode.’ 4.215. The goddess ceased. I began: ‘Why do fierce lion 4.216. Yield untamed necks to the curving yoke for her?’ 4.217. I ceased. The goddess began: ‘It’s thought their ferocity 4.218. Was first tamed by her: the testament to it’s her chariot.’ 4.219. ‘But why is her head weighed down by a turreted crown? 4.220. Is it because she granted towers to the first cities?’ 4.221. She nodded. I said ‘Where did this urge to cut off 4.222. Their members come from?’ As I ended, the Muse spoke: 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.’ 4.245. So the Aonian Muse, eloquently answering the question 4.246. I’d asked her, regarding the causes of their madness. 4.247. ‘Guide of my work, I beg you, teach me also, where She 4.248. Was brought from. Was she always resident in our City? 4.249. ‘The Mother Goddess always loved Dindymus, Cybele 4.250. And Ida, with its pleasant streams, and the Trojan realm: 4.251. And when Aeneas brought Troy to Italian fields, the godde 4.252. Almost followed those ships that carried the sacred relics. 4.253. But she felt that fate didn’t require her powers in Latium 4.254. So she stayed behind in her long-accustomed place. 4.255. Later, when Rome was more than five centuries old 4.256. And had lifted its head above the conquered world 4.257. The priest consulted the fateful words of Euboean prophecy: 4.258. They say that what he found there was as follows: 4.259. ‘The Mother’s absent: Roman, I command you: seek the Mother. 4.260. When she arrives, she must be received in chaste hands.’ 4.261. The dark oracle’s ambiguity set the senators puzzling 4.262. As to who that parent might be, and where to seek her. 4.263. Apollo was consulted, and replied: ‘Fetch the Mother 4.264. of all the Gods, who you’ll find there on Mount Ida.’ 4.265. Noblemen were sent. Attalus at that time held 4.266. The Phrygian sceptre: he refused the Italian lords. 4.267. Marvellous to tell, the earth shook with long murmurs 4.268. And the goddess, from her shrine, spoke as follows: 4.269. ‘I myself wished them to seek me: don’t delay: send me 4.270. Willingly. Rome is a worthy place for all divinities.’ 4.271. Quaking with fear at her words, Attalus, said: ‘Go 4.272. You’ll still be ours: Rome claims Phrygian ancestry.’ 4.273. Immediately countless axes felled the pine-tree 4.274. Those trees pious Aeneas employed for his flight: 4.275. A thousand hands work, and the heavenly Mother 4.276. Soon has a hollow ship, painted in fiery colours. 4.277. She’s carried in perfect safety over her son’s waves 4.278. And reaches the long strait named for Phrixus’ sister 4.279. Passes fierce Rhoetum and the Sigean shore 4.280. And Tenedos and Eetion’s ancient kingdom. 4.281. Leaving Lesbos behind she then steered for the Cyclades 4.282. And the waves that break on Euboea’s Carystian shoals. 4.283. She passed the Icarian Sea, as well, where Icarus shed 4.284. His melting wings, giving his name to a vast tract of water. 4.285. Then leaving Crete to larboard, and the Pelopian wave 4.286. To starboard, she headed for Cythera, sacred to Venus. 4.287. From there to the Sicilian Sea, where Brontes, Sterope 4.288. And Aemonides forge their red-hot iron 4.289. Then, skirting African waters, she saw the Sardinian 4.290. Realm behind to larboard, and reached our Italy. 4.291. She’d arrived at the mouth (ostia) where the Tiber divide 4.292. To meet the deep, and flows with a wider sweep: 4.293. All the Knights, grave Senators, and commoners 4.294. Came to meet her at the mouth of the Tuscan river. 4.295. With them walked mothers, daughters, and brides 4.296. And all those virgins who tend the sacred fires. 4.297. The men wearied their arms hauling hard on the ropes: 4.298. The foreign vessel barely made way against the stream. 4.299. For a long time there’d been a drought: the grass was dry 4.300. And scorched: the boat stuck fast in the muddy shallows. 4.301. Every man, hauling, laboured beyond his strength 4.302. And encouraged their toiling hands with his cries. 4.303. Yet the ship lodged there, like an island fixed in mid-ocean: 4.304. And astonished at the portent, men stood and quaked. 4.305. Claudia Quinta traced her descent from noble Clausus 4.306. And her beauty was in no way unequal to her nobility: 4.307. She was chaste, but not believed so: hostile rumour 4.308. Had wounded her, false charges were levelled at her: 4.309. Her elegance, promenading around in various hairstyles 4.310. And her ready tongue, with stiff old men, counted against her. 4.311. Conscious of virtue, she laughed at the rumoured lies 4.312. But we’re always ready to credit others with faults. 4.313. Now, when she’d stepped from the line of chaste women 4.314. Taking pure river water in her hands, she wetted her head 4.315. Three times, three times lifted her palms to the sky 4.316. (Everyone watching her thought she’d lost her mind) 4.317. Then, kneeling, fixed her eyes on the goddess’s statue 4.318. And, with loosened hair, uttered these words: 4.319. “ Kind and fruitful Mother of the Gods, accept 4.320. A suppliant’s prayers, on this one condition: 4.321. They deny I’m chaste: let me be guilty if you condemn me: 4.322. Convicted by a goddess I’ll pay for it with my life. 4.323. But if I’m free of guilt, grant a pledge of my innocence 4.324. By your action: and, chaste, give way to my chaste hands.” 4.325. She spoke: then gave a slight pull at the rope 4.326. (A wonder, but the sacred drama attests what I say): 4.327. The goddess stirred, followed, and, following, approved her: 4.328. Witness the sound of jubilation carried to the stars. 4.329. They came to a bend in the river (called of old 4.330. The Halls of Tiber): there the stream turns left, ascending. 4.331. Night fell: they tied the rope to an oak stump 4.332. And, having eaten, settled to a tranquil sleep. 4.333. Dawn rose: they loosed the rope from the oak stump 4.334. After first laying a fire and offering incense 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. 4.343. Claudia walked in front with a joyful face 4.344. Her chastity proven by the goddess’s testimony: 4.345. The goddess herself, sitting in a cart, entered the Capene Gate: 4.346. Fresh flowers were scattered over the yoked oxen. 4.347. Nasica received her. The name of her temple’s founder is lost: 4.348. Augustus has re-dedicated it, and, before him, Metellus.’ 4.349. Here Erato ceased. There was a pause for me to ask more: 4.350. I said: ‘Why does the goddess collect money in small coins?’ 4.351. She said: ‘The people gave coppers, with which Metellu 4.352. Built her shrine, so now there’s a tradition of giving them.’ 4.353. I asked why people entertain each other at feasts 4.354. And invite others to banquets, more than at other times. 4.355. She said: ‘It’s because the Berecynthian goddess by good luck 4.356. Changed her house, and they try for the same luck, by their visits.’ 4.357. I was about to ask why the Megalesia are the first game 4.358. of the City’s year, when the goddess (anticipating) said: 4.359. ‘She gave birth to the gods. They yielded to their mother 4.360. And she was given the honour of precedence.’ 4.361. Why then do we call those who castrate themselves, Galli 4.362. When the Gallic country’s so far from Phrygia?’ 4.363. ‘Between green Cybele and high Celaenae,’ she said 4.364. ‘Runs a river of maddening water, called the Gallus. 4.365. Whoever drinks of it, is crazed: keep far away, all you 4.366. Who desire a sound mind: who drinks of it is crazed.’ 4.367. ‘They consider it no shame to set a dish of salad 4.368. On the Lady’s table. What’s the reason?’ I asked. 4.369. She replied: ‘It’s said the ancients lived on milk 4.370. And on herbs that the earth produced of itself. 4.371. Now they mix cream cheese with pounded herbs 4.372. So the ancient goddess might know the ancient food.’
9. Apollodorus, Bibliotheca, 3.5.1, 3.12.1, 3.12.3 (1st cent. CE - 2nd cent. CE) 3.5.1. Διόνυσος δὲ εὑρετὴς ἀμπέλου γενόμενος, Ἥρας μανίαν αὐτῷ ἐμβαλούσης περιπλανᾶται Αἴγυπτόν τε καὶ Συρίαν. καὶ τὸ μὲν πρῶτον Πρωτεὺς αὐτὸν ὑποδέχεται βασιλεὺς Αἰγυπτίων, αὖθις δὲ εἰς Κύβελα τῆς Φρυγίας ἀφικνεῖται, κἀκεῖ καθαρθεὶς ὑπὸ Ῥέας καὶ τὰς τελετὰς ἐκμαθών, καὶ λαβὼν παρʼ ἐκείνης τὴν στολήν, ἐπὶ Ἰνδοὺς 1 -- διὰ τῆς Θράκης ἠπείγετο. Λυκοῦργος δὲ παῖς Δρύαντος, Ἠδωνῶν βασιλεύων, οἳ Στρυμόνα ποταμὸν παροικοῦσι, πρῶτος ὑβρίσας ἐξέβαλεν αὐτόν. καὶ Διόνυσος μὲν εἰς θάλασσαν πρὸς Θέτιν τὴν Νηρέως κατέφυγε, Βάκχαι δὲ ἐγένοντο αἰχμάλωτοι καὶ τὸ συνεπόμενον Σατύρων πλῆθος αὐτῷ. αὖθις δὲ αἱ Βάκχαι ἐλύθησαν ἐξαίφνης, Λυκούργῳ δὲ μανίαν ἐνεποίησε 2 -- Διόνυσος. ὁ δὲ μεμηνὼς Δρύαντα τὸν παῖδα, ἀμπέλου νομίζων κλῆμα κόπτειν, πελέκει πλήξας ἀπέκτεινε, καὶ ἀκρωτηριάσας αὐτὸν ἐσωφρόνησε. 1 -- τῆς δὲ γῆς ἀκάρπου μενούσης, ἔχρησεν ὁ θεὸς καρποφορήσειν αὐτήν, ἂν θανατωθῇ Λυκοῦργος. Ἠδωνοὶ δὲ ἀκούσαντες εἰς τὸ Παγγαῖον αὐτὸν ἀπαγαγόντες ὄρος ἔδησαν, κἀκεῖ κατὰ Διονύσου βούλησιν ὑπὸ ἵππων διαφθαρεὶς ἀπέθανε. 3.12.1. Ἠλέκτρας δὲ τῆς Ἄτλαντος καὶ Διὸς Ἰασίων καὶ Δάρδανος ἐγένοντο. Ἰασίων μὲν οὖν ἐρασθεὶς Δήμητρος καὶ θέλων καταισχῦναι τὴν θεὸν κεραυνοῦται, Δάρδανος δὲ ἐπὶ τῷ θανάτῳ τοῦ ἀδελφοῦ λυπούμενος, Σαμοθρᾴκην ἀπολιπὼν εἰς τὴν ἀντίπερα ἤπειρον ἦλθε. ταύτης δὲ ἐβασίλευε Τεῦκρος ποταμοῦ Σκαμάνδρου καὶ νύμφης Ἰδαίας· ἀφʼ οὗ καὶ οἱ τὴν χώραν νεμόμενοι Τεῦκροι προσηγορεύοντο. ὑποδεχθεὶς δὲ ὑπὸ τοῦ βασιλέως, καὶ λαβὼν μέρος τῆς γῆς καὶ τὴν ἐκείνου θυγατέρα Βάτειαν, Δάρδανον ἔκτισε πόλιν· τελευτήσαντος δὲ Τεύκρου 1 -- τὴν χώραν ἅπασαν Δαρδανίαν ἐκάλεσε. 3.12.3. Ἶλος δὲ εἰς Φρυγίαν ἀφικόμενος καὶ καταλαβὼν ὑπὸ τοῦ βασιλέως αὐτόθι τεθειμένον ἀγῶνα νικᾷ πάλην· καὶ λαβὼν ἆθλον πεντήκοντα κόρους 2 -- καὶ κόρας τὰς ἴσας, δόντος αὐτῷ τοῦ βασιλέως κατὰ χρησμὸν καὶ βοῦν ποικίλην, καὶ φράσαντος ἐν ᾧπερ ἂν αὐτὴ κλιθῇ τόπῳ πόλιν κτίζειν, εἵπετο τῇ βοΐ. ἡ δὲ ἀφικομένη ἐπὶ τὸν λεγόμενον τῆς Φρυγίας Ἄτης λόφον κλίνεται· ἔνθα πόλιν κτίσας Ἶλος ταύτην μὲν Ἴλιον ἐκάλεσε, τῷ δὲ Διὶ σημεῖον εὐξάμενος αὐτῷ τι φανῆναι, μεθʼ ἡμέραν τὸ διιπετὲς παλλάδιον πρὸ τῆς σκηνῆς κείμενον ἐθεάσατο. ἦν δὲ τῷ μεγέθει τρίπηχυ, τοῖς δὲ ποσὶ συμβεβηκός, καὶ τῇ μὲν δεξιᾷ δόρυ διηρμένον 1 -- ἔχον τῇ δὲ ἑτέρᾳ ἠλακάτην καὶ ἄτρακτον. ἱστορία δὲ 1 -- ἡ περὶ τοῦ παλλαδίου τοιάδε φέρεται· φασὶ γεννηθεῖσαν τὴν Ἀθηνᾶν παρὰ Τρίτωνι τρέφεσθαι, ᾧ θυγάτηρ ἦν Παλλάς· ἀμφοτέρας δὲ ἀσκούσας τὰ κατὰ πόλεμον εἰς φιλονεικίαν ποτὲ προελθεῖν. μελλούσης δὲ πλήττειν τῆς Παλλάδος τὸν Δία φοβηθέντα τὴν αἰγίδα προτεῖναι, 2 -- τὴν δὲ εὐλαβηθεῖσαν ἀναβλέψαι, καὶ οὕτως ὑπὸ τῆς Ἀθηνᾶς τρωθεῖσαν πεσεῖν. Ἀθηνᾶν δὲ περίλυπον ἐπʼ αὐτῇ γενομένην, ξόανον ἐκείνης ὅμοιον κατασκευάσαι, 3 -- καὶ περιθεῖναι τοῖς στέρνοις ἣν ἔδεισεν αἰγίδα, καὶ τιμᾶν ἱδρυσαμένην παρὰ τῷ Διί. ὕστερον δὲ Ἠλέκτρας κατὰ 4 -- τὴν φθορὰν τούτῳ προσφυγούσης, Δία ῥῖψαι 5 -- μετʼ Ἄτης καὶ 1 -- τὸ παλλάδιον εἰς τὴν Ἰλιάδα χώραν, Ἶλον δὲ τούτῳ 2 -- ναὸν κατασκευάσαντα τιμᾶν. καὶ περὶ μὲν τοῦ παλλαδίου ταῦτα λέγεται. Ἶλος δὲ γήμας Εὐρυδίκην τὴν Ἀδράστου Λαομέδοντα ἐγέννησεν, ὃς γαμεῖ Στρυμὼ τὴν Σκαμάνδρου, κατὰ δέ τινας Πλακίαν τὴν Ὀτρέως, 3 -- κατʼ ἐνίους δὲ Λευκίππην, 4 -- καὶ τεκνοῖ παῖδας μὲν Τιθωνὸν Λάμπον 5 -- Κλυτίον Ἱκετάονα Ποδάρκην, θυγατέρας δὲ Ἡσιόνην καὶ Κίλλαν καὶ Ἀστυόχην, ἐκ δὲ νύμφης Καλύβης Βουκολίωνα.
10. Plutarch, Julius Caesar, 9.3 (1st cent. CE - 2nd cent. CE)
11. Clement of Alexandria, Exhortation To The Greeks, 2.12 (2nd cent. CE - 3rd cent. CE)
12. Pausanias, Description of Greece, 7.17.9-7.17.12 (2nd cent. CE - 2nd cent. CE) 7.17.9. The people of Dyme have a temple of Athena with an extremely ancient image; they have as well a sanctuary built for the Dindymenian mother and Attis. As to Attis, I could learn no secret about him, Or, with the proposed addition of ὄν : “Who Attis was I could not discover, as it is a religious secret.” but Hermesianax, the elegiac poet, says in a poem that he was the son of Galaus the Phrygian, and that he was a eunuch from birth. The account of Hermesianax goes on to say that, on growing up, Attis migrated to Lydia and celebrated for the Lydians the orgies of the Mother; that he rose to such honor with her that Zeus, being wroth at it, Or, reading αὐτοῖς and Ἄττῃ : “honor with them that Zeus, being wroth with him, sent, etc.” sent a boar to destroy the tillage of the Lydians. 7.17.10. Then certain Lydians, with Attis himself, were killed by the boar, and it is consistent with this that the Gauls who inhabit Pessinus abstain from pork. But the current view about Attis is different, the local legend about him being this. Zeus, it is said, let fall in his sleep seed upon the ground, which in course of time sent up a demon, with two sexual organs, male and female. They call the demon Agdistis. But the gods, fearing With δήσαντες the meaning is: “bound Agdistis and cut off.” Agdistis, cut off the male organ. 7.17.11. There grew up from it an almond-tree with its fruit ripe, and a daughter of the river Sangarius, they say, took of the fruit and laid it in her bosom, when it at once disappeared, but she was with child. A boy was born, and exposed, but was tended by a he-goat. As he grew up his beauty was more than human, and Agdistis fell in love with him. When he had grown up, Attis was sent by his relatives to Pessinus, that he might wed the king's daughter. 7.17.12. The marriage-song was being sung, when Agdistis appeared, and Attis went mad and cut off his genitals, as also did he who was giving him his daughter in marriage. But Agdistis repented of what he had done to Attis, and persuaded Zeus to grant that the body of Attis should neither rot at all nor decay.
13. Pollux, Onomasticon, 4.53, 4.55 (2nd cent. CE - 3rd cent. CE)
14. Arnobius, Against The Gentiles, 5.5-5.7, 5.14, 5.17 (3rd cent. CE - 4th cent. CE)

Subjects of this text:

subject	book bibliographic info
aeneas	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
agdistis, chaotic androgyne	Alvar Ezquerra, Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras (2008) 65
agdistis	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4, 109
anchises	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
aphrodite, and tyranny	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
aphrodite	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
apollo	Alvar Ezquerra, Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras (2008) 65
arrian	Buszard, Greek Translations of Roman Gods (2023) 103
artemis	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
athena	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
athens and athenians, and drama	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
attis	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4, 109
augustus (fi rst emperor)	Alvar Ezquerra, Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras (2008) 65
aulos	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
baubo	deJauregui, Orphism and Christianity in Late Antiquity (2010), 150
bona dea	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
borgeaud, philippe	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4
chastity	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4
clay, jenny straus	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
croesus	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4
cybele	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4
cyrus the great	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4
demeter	deJauregui, Orphism and Christianity in Late Antiquity (2010), 150
deo	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
dindymene	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81, 109
diocletian	Buszard, Greek Translations of Roman Gods (2023) 103
dionysius of halicarnassus	Buszard, Greek Translations of Roman Gods (2023) 103
dionysus	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81; deJauregui, Orphism and Christianity in Late Antiquity (2010), 150
eleusis	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109; deJauregui, Orphism and Christianity in Late Antiquity (2010), 150
euripides, bacchae	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
euripides, on the mother of the gods	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81, 109
funerary cult, and music	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
gordius	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
gyges, ring of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
gyges	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4
herdsman	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
hesiod	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4
homer	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4
homeric hymn, to aphrodite	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
homeric hymn, to demeter	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
incarnation	Buszard, Greek Translations of Roman Gods (2023) 103
isis	deJauregui, Orphism and Christianity in Late Antiquity (2010), 150
janko, richard	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
kingship, lydian	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
kybebe	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4
kybele, and aphrodite	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
kybele, as rhea	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
kybele	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4, 81, 109
laidlaw, william a.	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
lamentation and grief	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
lampon	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4
lions, and the mother of the gods	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
lityerses	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
lydia and lydians, and phrygian symbols	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
lydia and lydians, dominion of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4
magna mater	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
marriage customs, of gods and heroes	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
mars	Buszard, Greek Translations of Roman Gods (2023) 103
marsyas	Alvar Ezquerra, Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras (2008) 65; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
masturbation	Alvar Ezquerra, Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras (2008) 65
matar kubeleya	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4
mater magna (magna deum mater idaea)	Buszard, Greek Translations of Roman Gods (2023) 103
megale(n)sia	Alvar Ezquerra, Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras (2008) 65
meion	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
meles	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
mermnads	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4, 109
mettinger, t.	Alvar Ezquerra, Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras (2008) 65
midas, and marsyas	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
midas, mother of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81, 109
midas	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
mother of the gods, and animals	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
mother of the gods, and aphrodite	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
mother of the gods, and artemis	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
mother of the gods, and music	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
mother of the gods, and persians	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4
mother of the gods, and tyranny	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4
mother of the gods, as daughter of phrygian king	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81, 109
mother of the gods, as lydian kybebe	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4
mother of the gods, as mother of midas	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
mother of the gods, as mountain mother	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
mother of the gods, as phrygian matar	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4
mother of the gods, as rhea	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
mother of the gods, associated with mountains	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
mother of the gods, daughter of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
mother of the gods, multiple identities of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4
mother of the gods, myths of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4
mother of the gods, rites of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
music	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
myth	Alvar Ezquerra, Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras (2008) 65
nymph, and nymphs	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
osiris	deJauregui, Orphism and Christianity in Late Antiquity (2010), 150
paris	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
penis; of osiris	Alvar Ezquerra, Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras (2008) 65
pessinus	Buszard, Greek Translations of Roman Gods (2023) 103
phrygia	Buszard, Greek Translations of Roman Gods (2023) 103
phrygia and phrygians, and trojans	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
phrygia and phrygians, dominion of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4, 81
phrygia and phrygians, music of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
plutarch	Buszard, Greek Translations of Roman Gods (2023) 103
purification	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
queen, of lydia	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
rhea	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
rites, bathing of the statue of mater magna	Buszard, Greek Translations of Roman Gods (2023) 103
rites, mourning for the castration of attis (mater magna)	Buszard, Greek Translations of Roman Gods (2023) 103
rites	deJauregui, Orphism and Christianity in Late Antiquity (2010), 150
robertson, noel	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4
roman topography, uicus longus	Buszard, Greek Translations of Roman Gods (2023) 103
rome and romans	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4, 109
samothracian gods	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
sovereignty, concept of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4
springs (water)	Alvar Ezquerra, Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras (2008) 65
symbola / synthemata	deJauregui, Orphism and Christianity in Late Antiquity (2010), 150
trojan war	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
troy and trojans, and lydians	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
troy and trojans, and phrygians	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
troy and trojans, kingship and	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
tyranny, associated with lydia	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4
varro	Buszard, Greek Translations of Roman Gods (2023) 103
vermaseren, maarten j.	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4
versnel, henrik	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
zeus'	Alvar Ezquerra, Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras (2008) 65
zeus	deJauregui, Orphism and Christianity in Late Antiquity (2010), 150
ziggurat	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109