Tiresias: The Ancient Mediterranean Religions Source Database

6474

Hesiod, Theogony, 191-192

ἀφρὸς ἀπʼ ἀθανάτου χροὸς ὤρνυτο· τῷ δʼ ἔνι κούρη

At what he said vast Earth was glad at heart

ἐθρέφθη· πρῶτον δὲ Κυθήροισιν ζαθέοισιν

And in an ambush set her child apart

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

14 results

1. Hesiod, Works And Days, 101-109, 11, 110-119, 12, 120-129, 13, 130-139, 14, 140-149, 15, 150-159, 16, 160-169, 17, 170-179, 18, 180-189, 19, 190-199, 20, 200-209, 21, 210-212, 22-26, 42-100 (8th cent. BCE - 7th cent. BCE)

100. Which brought the Death-Gods. Now in misery

2. Hesiod, Theogony, 117-190, 192-236, 243, 245, 251, 254, 262, 265-269, 27, 270-279, 28, 280-375, 380, 383-511, 617-735, 78, 820-900, 924-929, 937, 116 (8th cent. BCE - 7th cent. BCE)

116. A pleasing song and laud the company

3. Homer, Iliad, 4.59, 5.352-5.430, 14.201, 14.246, 14.302 (8th cent. BCE - 7th cent. BCE)

4.59. /For even though I grudge thee, and am fain to thwart their overthrow, I avail naught by my grudging, for truly thou art far the mightier. Still it beseemeth that my labour too be not made of none effect; for I also am a god, and my birth is from the stock whence is thine own, and crooked-counselling Cronos begat me as the most honoured of his daughters 5.352. /But if into battle thou wilt enter, verily methinks thou shalt shudder at the name thereof, if thou hearest it even from afar. So spake he, and she departed frantic, and was sore distressed; and wind-footed Iris took her and led her forth from out the throng, racked with pain, and her fair flesh was darkened. 5.353. /But if into battle thou wilt enter, verily methinks thou shalt shudder at the name thereof, if thou hearest it even from afar. So spake he, and she departed frantic, and was sore distressed; and wind-footed Iris took her and led her forth from out the throng, racked with pain, and her fair flesh was darkened. 5.354. /But if into battle thou wilt enter, verily methinks thou shalt shudder at the name thereof, if thou hearest it even from afar. So spake he, and she departed frantic, and was sore distressed; and wind-footed Iris took her and led her forth from out the throng, racked with pain, and her fair flesh was darkened. 5.355. /Anon she found furious Ares abiding on the left of the battle, and upon a cloud was his spear leaning, and at hand were his swift horses twain. Then she fell upon her knees and with instant prayer begged for her dear brother's horses with frontlets of gold:Dear brother, save me, and give me thy horses 5.356. /Anon she found furious Ares abiding on the left of the battle, and upon a cloud was his spear leaning, and at hand were his swift horses twain. Then she fell upon her knees and with instant prayer begged for her dear brother's horses with frontlets of gold:Dear brother, save me, and give me thy horses 5.357. /Anon she found furious Ares abiding on the left of the battle, and upon a cloud was his spear leaning, and at hand were his swift horses twain. Then she fell upon her knees and with instant prayer begged for her dear brother's horses with frontlets of gold:Dear brother, save me, and give me thy horses 5.358. /Anon she found furious Ares abiding on the left of the battle, and upon a cloud was his spear leaning, and at hand were his swift horses twain. Then she fell upon her knees and with instant prayer begged for her dear brother's horses with frontlets of gold:Dear brother, save me, and give me thy horses 5.359. /Anon she found furious Ares abiding on the left of the battle, and upon a cloud was his spear leaning, and at hand were his swift horses twain. Then she fell upon her knees and with instant prayer begged for her dear brother's horses with frontlets of gold:Dear brother, save me, and give me thy horses 5.360. /that I may get me to Olympus, where is the abode of the immortals. For sorely am I pained with a wound which a mortal man dealt me, Tydeus' son, that would now fight even with father Zeus. 5.361. /that I may get me to Olympus, where is the abode of the immortals. For sorely am I pained with a wound which a mortal man dealt me, Tydeus' son, that would now fight even with father Zeus. 5.362. /that I may get me to Olympus, where is the abode of the immortals. For sorely am I pained with a wound which a mortal man dealt me, Tydeus' son, that would now fight even with father Zeus. 5.363. /that I may get me to Olympus, where is the abode of the immortals. For sorely am I pained with a wound which a mortal man dealt me, Tydeus' son, that would now fight even with father Zeus. 5.364. /that I may get me to Olympus, where is the abode of the immortals. For sorely am I pained with a wound which a mortal man dealt me, Tydeus' son, that would now fight even with father Zeus. So spake she, and Ares gave her his horses with frontlets of gold; and she mounted upon the car, her heart distraught 5.365. /and beside her mounted Iris and took the reins in her hand. She touched the horses with the lash to start them, and nothing loath the pair sped onward. Straightway then they came to the abode of the gods, to steep Olympus and there wind-footed, swift Iris stayed the horses and loosed them from the car, and cast before them food ambrosial; 5.366. /and beside her mounted Iris and took the reins in her hand. She touched the horses with the lash to start them, and nothing loath the pair sped onward. Straightway then they came to the abode of the gods, to steep Olympus and there wind-footed, swift Iris stayed the horses and loosed them from the car, and cast before them food ambrosial; 5.367. /and beside her mounted Iris and took the reins in her hand. She touched the horses with the lash to start them, and nothing loath the pair sped onward. Straightway then they came to the abode of the gods, to steep Olympus and there wind-footed, swift Iris stayed the horses and loosed them from the car, and cast before them food ambrosial; 5.368. /and beside her mounted Iris and took the reins in her hand. She touched the horses with the lash to start them, and nothing loath the pair sped onward. Straightway then they came to the abode of the gods, to steep Olympus and there wind-footed, swift Iris stayed the horses and loosed them from the car, and cast before them food ambrosial; 5.369. /and beside her mounted Iris and took the reins in her hand. She touched the horses with the lash to start them, and nothing loath the pair sped onward. Straightway then they came to the abode of the gods, to steep Olympus and there wind-footed, swift Iris stayed the horses and loosed them from the car, and cast before them food ambrosial; 5.370. /but fair Aphrodite flung herself upon the knees of her mother Dione. She clasped her daughter in her arms, and stroked her with her hand and spake to her, saying:Who now of the sons of heaven, dear child, hath entreated thee thus wantonly, as though thou wert working some evil before the face of all? 5.371. /but fair Aphrodite flung herself upon the knees of her mother Dione. She clasped her daughter in her arms, and stroked her with her hand and spake to her, saying:Who now of the sons of heaven, dear child, hath entreated thee thus wantonly, as though thou wert working some evil before the face of all? 5.372. /but fair Aphrodite flung herself upon the knees of her mother Dione. She clasped her daughter in her arms, and stroked her with her hand and spake to her, saying:Who now of the sons of heaven, dear child, hath entreated thee thus wantonly, as though thou wert working some evil before the face of all? 5.373. /but fair Aphrodite flung herself upon the knees of her mother Dione. She clasped her daughter in her arms, and stroked her with her hand and spake to her, saying:Who now of the sons of heaven, dear child, hath entreated thee thus wantonly, as though thou wert working some evil before the face of all? 5.374. /but fair Aphrodite flung herself upon the knees of her mother Dione. She clasped her daughter in her arms, and stroked her with her hand and spake to her, saying:Who now of the sons of heaven, dear child, hath entreated thee thus wantonly, as though thou wert working some evil before the face of all? 5.375. /To her then made answer laughter-loving Aphrodite:Tydeus' son, Diomedes high of heart, wounded me, for that I was bearing forth from out the war my dear son Aeneas, who is in my eyes far the dearest of all men. For no longer is the dread battle one between Trojans and Achaeans; 5.376. /To her then made answer laughter-loving Aphrodite:Tydeus' son, Diomedes high of heart, wounded me, for that I was bearing forth from out the war my dear son Aeneas, who is in my eyes far the dearest of all men. For no longer is the dread battle one between Trojans and Achaeans; 5.377. /To her then made answer laughter-loving Aphrodite:Tydeus' son, Diomedes high of heart, wounded me, for that I was bearing forth from out the war my dear son Aeneas, who is in my eyes far the dearest of all men. For no longer is the dread battle one between Trojans and Achaeans; 5.378. /To her then made answer laughter-loving Aphrodite:Tydeus' son, Diomedes high of heart, wounded me, for that I was bearing forth from out the war my dear son Aeneas, who is in my eyes far the dearest of all men. For no longer is the dread battle one between Trojans and Achaeans; 5.379. /To her then made answer laughter-loving Aphrodite:Tydeus' son, Diomedes high of heart, wounded me, for that I was bearing forth from out the war my dear son Aeneas, who is in my eyes far the dearest of all men. For no longer is the dread battle one between Trojans and Achaeans; 5.380. /nay, the Danaans now fight even with the immortals. To her then made answer Dione, the fair goddess:Be of good heart, my child, and endure for all thy suffering; for full many of us that have dwellings on Olympus have suffered at the hands of men, in bringing grievous woes one upon the other. 5.381. /nay, the Danaans now fight even with the immortals. To her then made answer Dione, the fair goddess:Be of good heart, my child, and endure for all thy suffering; for full many of us that have dwellings on Olympus have suffered at the hands of men, in bringing grievous woes one upon the other. 5.382. /nay, the Danaans now fight even with the immortals. To her then made answer Dione, the fair goddess:Be of good heart, my child, and endure for all thy suffering; for full many of us that have dwellings on Olympus have suffered at the hands of men, in bringing grievous woes one upon the other. 5.383. /nay, the Danaans now fight even with the immortals. To her then made answer Dione, the fair goddess:Be of good heart, my child, and endure for all thy suffering; for full many of us that have dwellings on Olympus have suffered at the hands of men, in bringing grievous woes one upon the other. 5.384. /nay, the Danaans now fight even with the immortals. To her then made answer Dione, the fair goddess:Be of good heart, my child, and endure for all thy suffering; for full many of us that have dwellings on Olympus have suffered at the hands of men, in bringing grievous woes one upon the other. 5.385. /So suffered Ares, when Otus and mighty Ephialtes, the sons of Aloeus, bound him in cruel bonds, and in a brazen jar he lay bound for thirteen months; and then would Ares, insatiate of war, have perished, had not the stepmother of the sons of Aloeus, the beauteous Eëriboea 5.386. /So suffered Ares, when Otus and mighty Ephialtes, the sons of Aloeus, bound him in cruel bonds, and in a brazen jar he lay bound for thirteen months; and then would Ares, insatiate of war, have perished, had not the stepmother of the sons of Aloeus, the beauteous Eëriboea 5.387. /So suffered Ares, when Otus and mighty Ephialtes, the sons of Aloeus, bound him in cruel bonds, and in a brazen jar he lay bound for thirteen months; and then would Ares, insatiate of war, have perished, had not the stepmother of the sons of Aloeus, the beauteous Eëriboea 5.388. /So suffered Ares, when Otus and mighty Ephialtes, the sons of Aloeus, bound him in cruel bonds, and in a brazen jar he lay bound for thirteen months; and then would Ares, insatiate of war, have perished, had not the stepmother of the sons of Aloeus, the beauteous Eëriboea 5.389. /So suffered Ares, when Otus and mighty Ephialtes, the sons of Aloeus, bound him in cruel bonds, and in a brazen jar he lay bound for thirteen months; and then would Ares, insatiate of war, have perished, had not the stepmother of the sons of Aloeus, the beauteous Eëriboea 5.390. /brought tidings unto Hermes; and he stole forth Ares, that was now sore distressed, for his grievous bonds were overpowering him. So suffered Hera, when the mighty son of Amphitryon smote her on the right breast with a three-barbed arrow; then upon her too came pain that might in no wise be assuaged. 5.391. /brought tidings unto Hermes; and he stole forth Ares, that was now sore distressed, for his grievous bonds were overpowering him. So suffered Hera, when the mighty son of Amphitryon smote her on the right breast with a three-barbed arrow; then upon her too came pain that might in no wise be assuaged. 5.392. /brought tidings unto Hermes; and he stole forth Ares, that was now sore distressed, for his grievous bonds were overpowering him. So suffered Hera, when the mighty son of Amphitryon smote her on the right breast with a three-barbed arrow; then upon her too came pain that might in no wise be assuaged. 5.393. /brought tidings unto Hermes; and he stole forth Ares, that was now sore distressed, for his grievous bonds were overpowering him. So suffered Hera, when the mighty son of Amphitryon smote her on the right breast with a three-barbed arrow; then upon her too came pain that might in no wise be assuaged. 5.394. /brought tidings unto Hermes; and he stole forth Ares, that was now sore distressed, for his grievous bonds were overpowering him. So suffered Hera, when the mighty son of Amphitryon smote her on the right breast with a three-barbed arrow; then upon her too came pain that might in no wise be assuaged. 5.395. /And so suffered monstrous Hades even as the rest a bitter arrow, when this same man, the son of Zeus that beareth the aegis, smote him in Pylos amid the dead, and gave him over to pains. But he went to the house of Zeus and to high Olympus with grief at heart, pierced through with pains; 5.396. /And so suffered monstrous Hades even as the rest a bitter arrow, when this same man, the son of Zeus that beareth the aegis, smote him in Pylos amid the dead, and gave him over to pains. But he went to the house of Zeus and to high Olympus with grief at heart, pierced through with pains; 5.397. /And so suffered monstrous Hades even as the rest a bitter arrow, when this same man, the son of Zeus that beareth the aegis, smote him in Pylos amid the dead, and gave him over to pains. But he went to the house of Zeus and to high Olympus with grief at heart, pierced through with pains; 5.398. /And so suffered monstrous Hades even as the rest a bitter arrow, when this same man, the son of Zeus that beareth the aegis, smote him in Pylos amid the dead, and gave him over to pains. But he went to the house of Zeus and to high Olympus with grief at heart, pierced through with pains; 5.399. /And so suffered monstrous Hades even as the rest a bitter arrow, when this same man, the son of Zeus that beareth the aegis, smote him in Pylos amid the dead, and gave him over to pains. But he went to the house of Zeus and to high Olympus with grief at heart, pierced through with pains; 5.400. /for into his mighty shoulder had the shaft been driven, and distressed his soul. But Paeëon spread thereon simples that slay pain, and healed him; for verily he was in no wise of mortal mould. Rash man, worker of violence, that recked not of his evil deeds, seeing that with his arrows he vexed the gods that hold Olympus. 5.401. /for into his mighty shoulder had the shaft been driven, and distressed his soul. But Paeëon spread thereon simples that slay pain, and healed him; for verily he was in no wise of mortal mould. Rash man, worker of violence, that recked not of his evil deeds, seeing that with his arrows he vexed the gods that hold Olympus. 5.402. /for into his mighty shoulder had the shaft been driven, and distressed his soul. But Paeëon spread thereon simples that slay pain, and healed him; for verily he was in no wise of mortal mould. Rash man, worker of violence, that recked not of his evil deeds, seeing that with his arrows he vexed the gods that hold Olympus. 5.403. /for into his mighty shoulder had the shaft been driven, and distressed his soul. But Paeëon spread thereon simples that slay pain, and healed him; for verily he was in no wise of mortal mould. Rash man, worker of violence, that recked not of his evil deeds, seeing that with his arrows he vexed the gods that hold Olympus. 5.404. /for into his mighty shoulder had the shaft been driven, and distressed his soul. But Paeëon spread thereon simples that slay pain, and healed him; for verily he was in no wise of mortal mould. Rash man, worker of violence, that recked not of his evil deeds, seeing that with his arrows he vexed the gods that hold Olympus. 5.405. /And upon thee has the goddess, flashing-eyed Athene, set this man—fool that he is; for the heart of Tydeus' son knoweth not this, that verily he endureth not for long who fighteth with the immortals, nor do his children prattle about his knees when he is come back from war and the dread conflict. 5.406. /And upon thee has the goddess, flashing-eyed Athene, set this man—fool that he is; for the heart of Tydeus' son knoweth not this, that verily he endureth not for long who fighteth with the immortals, nor do his children prattle about his knees when he is come back from war and the dread conflict. 5.407. /And upon thee has the goddess, flashing-eyed Athene, set this man—fool that he is; for the heart of Tydeus' son knoweth not this, that verily he endureth not for long who fighteth with the immortals, nor do his children prattle about his knees when he is come back from war and the dread conflict. 5.408. /And upon thee has the goddess, flashing-eyed Athene, set this man—fool that he is; for the heart of Tydeus' son knoweth not this, that verily he endureth not for long who fighteth with the immortals, nor do his children prattle about his knees when he is come back from war and the dread conflict. 5.409. /And upon thee has the goddess, flashing-eyed Athene, set this man—fool that he is; for the heart of Tydeus' son knoweth not this, that verily he endureth not for long who fighteth with the immortals, nor do his children prattle about his knees when he is come back from war and the dread conflict. 5.410. /Wherefore now let Tydeus' son, for all he is so mighty, beware lest one better than thou fight against him, lest in sooth Aegialeia, the daughter of Adrastus, passing wise, wake from sleep with her long lamentings all her household, as she wails for her wedded husband, the best man of the Achaeans, even she 5.411. /Wherefore now let Tydeus' son, for all he is so mighty, beware lest one better than thou fight against him, lest in sooth Aegialeia, the daughter of Adrastus, passing wise, wake from sleep with her long lamentings all her household, as she wails for her wedded husband, the best man of the Achaeans, even she 5.412. /Wherefore now let Tydeus' son, for all he is so mighty, beware lest one better than thou fight against him, lest in sooth Aegialeia, the daughter of Adrastus, passing wise, wake from sleep with her long lamentings all her household, as she wails for her wedded husband, the best man of the Achaeans, even she 5.413. /Wherefore now let Tydeus' son, for all he is so mighty, beware lest one better than thou fight against him, lest in sooth Aegialeia, the daughter of Adrastus, passing wise, wake from sleep with her long lamentings all her household, as she wails for her wedded husband, the best man of the Achaeans, even she 5.414. /Wherefore now let Tydeus' son, for all he is so mighty, beware lest one better than thou fight against him, lest in sooth Aegialeia, the daughter of Adrastus, passing wise, wake from sleep with her long lamentings all her household, as she wails for her wedded husband, the best man of the Achaeans, even she 5.415. /the stately wife of horse-taming Diomedes. 5.416. /the stately wife of horse-taming Diomedes. 5.417. /the stately wife of horse-taming Diomedes. 5.418. /the stately wife of horse-taming Diomedes. 5.419. /the stately wife of horse-taming Diomedes. She spake, and with both her hands wiped the ichor from the arm; the arm was restored, and the grievous pains assuaged. But Athene and Hera, as they looked upon her, sought to anger Zeus, son of Cronos, with mocking words. 5.420. /And among them the goddess flashing-eyed Athene was first to speak:Father Zeus, wilt thou anywise be wroth with me for the word that I shall say? of a surety now Cypris has been urging some one of the women of Achaea to follow after the Trojans, whom now she so wondrously loveth; and while stroking such a one of the fair-robed women of Achaea 5.421. /And among them the goddess flashing-eyed Athene was first to speak:Father Zeus, wilt thou anywise be wroth with me for the word that I shall say? of a surety now Cypris has been urging some one of the women of Achaea to follow after the Trojans, whom now she so wondrously loveth; and while stroking such a one of the fair-robed women of Achaea 5.422. /And among them the goddess flashing-eyed Athene was first to speak:Father Zeus, wilt thou anywise be wroth with me for the word that I shall say? of a surety now Cypris has been urging some one of the women of Achaea to follow after the Trojans, whom now she so wondrously loveth; and while stroking such a one of the fair-robed women of Achaea 5.423. /And among them the goddess flashing-eyed Athene was first to speak:Father Zeus, wilt thou anywise be wroth with me for the word that I shall say? of a surety now Cypris has been urging some one of the women of Achaea to follow after the Trojans, whom now she so wondrously loveth; and while stroking such a one of the fair-robed women of Achaea 5.424. /And among them the goddess flashing-eyed Athene was first to speak:Father Zeus, wilt thou anywise be wroth with me for the word that I shall say? of a surety now Cypris has been urging some one of the women of Achaea to follow after the Trojans, whom now she so wondrously loveth; and while stroking such a one of the fair-robed women of Achaea 5.425. /she hath scratched upon her golden brooch her delicate hand. So spake she, but the father of men and gods smiled, and calling to him golden Aphrodite, said:Not unto thee, my child, are given works of war; nay, follow thou after the lovely works of marriage 5.426. /she hath scratched upon her golden brooch her delicate hand. So spake she, but the father of men and gods smiled, and calling to him golden Aphrodite, said:Not unto thee, my child, are given works of war; nay, follow thou after the lovely works of marriage 5.427. /she hath scratched upon her golden brooch her delicate hand. So spake she, but the father of men and gods smiled, and calling to him golden Aphrodite, said:Not unto thee, my child, are given works of war; nay, follow thou after the lovely works of marriage 5.428. /she hath scratched upon her golden brooch her delicate hand. So spake she, but the father of men and gods smiled, and calling to him golden Aphrodite, said:Not unto thee, my child, are given works of war; nay, follow thou after the lovely works of marriage 5.429. /she hath scratched upon her golden brooch her delicate hand. So spake she, but the father of men and gods smiled, and calling to him golden Aphrodite, said:Not unto thee, my child, are given works of war; nay, follow thou after the lovely works of marriage 5.430. /and all these things shall be the business of swift Ares and Athene. On this wise spake they one to the other; but Diomedes, good at the war-cry, leapt upon Aeneas, though well he knew that Apollo himself held forth his arms above him; yet had he no awe even of the great god, but was still eager 14.201. /For I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed and cherished me in their halls, when they had taken me from Rhea, what time Zeus, whose voice is borne afar, thrust Cronos down to dwell beneath earth and the unresting sea. 14.246. /Oceanus, from whom they all are sprung; but to Zeus, son of Cronos, will I not draw nigh, neither lull him to slumber, unless of himself he bid me. For ere now in another matter did a behest of thine teach me a lesson 14.302. /Then with crafty mind the queenly Hera spake unto him:I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed me and cherished me in their halls. Them am I faring to visit, and will loose for them their endless strife

4. Homeric Hymns, To Aphrodite, 11-13, 5, 7-10 (8th cent. BCE - 7th cent. BCE)

10. The work of Ares, conflict, blood and gore.

5. Aristophanes, Birds, 970 (5th cent. BCE - 4th cent. BCE)

970. ᾐνίξαθ' ὁ Βάκις τοῦτο πρὸς τὸν ἀέρα.

6. Empedocles, Fragments, 22 (5th cent. BCE - 5th cent. BCE)

7. Euripides, Ion, 196 (5th cent. BCE - 5th cent. BCE)

8. Herodotus, Histories, 1.105-1.106, 1.199, 2.43-2.64 (5th cent. BCE - 5th cent. BCE)

1.105. From there they marched against Egypt : and when they were in the part of Syria called Palestine, Psammetichus king of Egypt met them and persuaded them with gifts and prayers to come no further. ,So they turned back, and when they came on their way to the city of Ascalon in Syria, most of the Scythians passed by and did no harm, but a few remained behind and plundered the temple of Heavenly Aphrodite. ,This temple, I discover from making inquiry, is the oldest of all the temples of the goddess, for the temple in Cyprus was founded from it, as the Cyprians themselves say; and the temple on Cythera was founded by Phoenicians from this same land of Syria . ,But the Scythians who pillaged the temple, and all their descendants after them, were afflicted by the goddess with the “female” sickness: and so the Scythians say that they are afflicted as a consequence of this and also that those who visit Scythian territory see among them the condition of those whom the Scythians call “Hermaphrodites”. 1.106. The Scythians, then, ruled Asia for twenty-eight years: and the whole land was ruined because of their violence and their pride, for, besides exacting from each the tribute which was assessed, they rode about the land carrying off everyone's possessions. ,Most of them were entertained and made drunk and then slain by Cyaxares and the Medes: so thus the Medes took back their empire and all that they had formerly possessed; and they took Ninus (how, I will describe in a later part of my history), and brought all Assyria except the province of Babylon under their rule. 1.199. The foulest Babylonian custom is that which compels every woman of the land to sit in the temple of Aphrodite and have intercourse with some stranger once in her life. Many women who are rich and proud and disdain to mingle with the rest, drive to the temple in covered carriages drawn by teams, and stand there with a great retinue of attendants. ,But most sit down in the sacred plot of Aphrodite, with crowns of cord on their heads; there is a great multitude of women coming and going; passages marked by line run every way through the crowd, by which the men pass and make their choice. ,Once a woman has taken her place there, she does not go away to her home before some stranger has cast money into her lap, and had intercourse with her outside the temple; but while he casts the money, he must say, “I invite you in the name of Mylitta” (that is the Assyrian name for Aphrodite). ,It does not matter what sum the money is; the woman will never refuse, for that would be a sin, the money being by this act made sacred. So she follows the first man who casts it and rejects no one. After their intercourse, having discharged her sacred duty to the goddess, she goes away to her home; and thereafter there is no bribe however great that will get her. ,So then the women that are fair and tall are soon free to depart, but the uncomely have long to wait because they cannot fulfill the law; for some of them remain for three years, or four. There is a custom like this in some parts of Cyprus . 2.43. Concerning Heracles, I heard it said that he was one of the twelve gods. But nowhere in Egypt could I hear anything about the other Heracles, whom the Greeks know. ,I have indeed a lot of other evidence that the name of Heracles did not come from Hellas to Egypt, but from Egypt to Hellas (and in Hellas to those Greeks who gave the name Heracles to the son of Amphitryon), besides this: that Amphitryon and Alcmene, the parents of this Heracles, were both Egyptian by descent ; and that the Egyptians deny knowing the names Poseidon and the Dioscuri, nor are these gods reckoned among the gods of Egypt . ,Yet if they got the name of any deity from the Greeks, of these not least but in particular would they preserve a recollection, if indeed they were already making sea voyages and some Greeks, too, were seafaring men, as I expect and judge; so that the names of these gods would have been even better known to the Egyptians than the name of Heracles. ,But Heracles is a very ancient god in Egypt ; as the Egyptians themselves say, the change of the eight gods to the twelve, one of whom they acknowledge Heracles to be, was made seventeen thousand years before the reign of Amasis. 2.44. Moreover, wishing to get clear information about this matter where it was possible so to do, I took ship for Tyre in Phoenicia, where I had learned by inquiry that there was a holy temple of Heracles. ,There I saw it, richly equipped with many other offerings, besides two pillars, one of refined gold, one of emerald: a great pillar that shone at night; and in conversation with the priests, I asked how long it was since their temple was built. ,I found that their account did not tally with the belief of the Greeks, either; for they said that the temple of the god was founded when Tyre first became a city, and that was two thousand three hundred years ago. At Tyre I saw yet another temple of the so-called Thasian Heracles. ,Then I went to Thasos, too, where I found a temple of Heracles built by the Phoenicians, who made a settlement there when they voyaged in search of Europe ; now they did so as much as five generations before the birth of Heracles the son of Amphitryon in Hellas . ,Therefore, what I have discovered by inquiry plainly shows that Heracles is an ancient god. And furthermore, those Greeks, I think, are most in the right, who have established and practise two worships of Heracles, sacrificing to one Heracles as to an immortal, and calling him the Olympian, but to the other bringing offerings as to a dead hero. 2.45. And the Greeks say many other ill-considered things, too; among them, this is a silly story which they tell about Heracles: that when he came to Egypt, the Egyptians crowned him and led him out in a procession to sacrifice him to Zeus; and for a while (they say) he followed quietly, but when they started in on him at the altar, he resisted and killed them all. ,Now it seems to me that by this story the Greeks show themselves altogether ignorant of the character and customs of the Egyptians; for how should they sacrifice men when they are forbidden to sacrifice even beasts, except swine and bulls and bull-calves, if they are unblemished, and geese? ,And furthermore, as Heracles was alone, and, still, only a man, as they say, how is it natural that he should kill many myriads? In talking so much about this, may I keep the goodwill of gods and heroes! 2.46. This is why the Egyptians of whom I have spoken sacrifice no goats, male or female: the Mendesians reckon Pan among the eight gods who, they say, were before the twelve gods. ,Now in their painting and sculpture, the image of Pan is made with the head and the legs of a goat, as among the Greeks; not that he is thought to be in fact such, or unlike other gods; but why they represent him so, I have no wish to say. ,The Mendesians consider all goats sacred, the male even more than the female, and goatherds are held in special estimation: one he-goat is most sacred of all; when he dies, it is ordained that there should be great mourning in all the Mendesian district. ,In the Egyptian language Mendes is the name both for the he-goat and for Pan. In my lifetime a strange thing occurred in this district: a he-goat had intercourse openly with a woman. This came to be publicly known. 2.47. Swine are held by the Egyptians to be unclean beasts. In the first place, if an Egyptian touches a hog in passing, he goes to the river and dips himself in it, clothed as he is; and in the second place, swineherds, though native born Egyptians, are alone of all men forbidden to enter any Egyptian temple; nor will any give a swineherd his daughter in marriage, nor take a wife from their women; but swineherds intermarry among themselves. ,Nor do the Egyptians think it right to sacrifice swine to any god except the Moon and Dionysus; to these, they sacrifice their swine at the same time, in the same season of full moon; then they eat the meat. The Egyptians have an explanation of why they sacrifice swine at this festival, yet abominate them at others; I know it, but it is not fitting that I relate it. ,But this is how they sacrifice swine to the Moon: the sacrificer lays the end of the tail and the spleen and the caul together and covers them up with all the fat that he finds around the belly, then consigns it all to the fire; as for the rest of the flesh, they eat it at the time of full moon when they sacrifice the victim; but they will not taste it on any other day. Poor men, with but slender means, mold swine out of dough, which they then take and sacrifice. 2.48. To Dionysus, on the evening of his festival, everyone offers a piglet which he kills before his door and then gives to the swineherd who has sold it, for him to take away. ,The rest of the festival of Dionysus is observed by the Egyptians much as it is by the Greeks, except for the dances; but in place of the phallus, they have invented the use of puppets two feet high moved by strings, the male member nodding and nearly as big as the rest of the body, which are carried about the villages by women; a flute-player goes ahead, the women follow behind singing of Dionysus. ,Why the male member is so large and is the only part of the body that moves, there is a sacred legend that explains. 2.49. Now then, it seems to me that Melampus son of Amytheon was not ignorant of but was familiar with this sacrifice. For Melampus was the one who taught the Greeks the name of Dionysus and the way of sacrificing to him and the phallic procession; he did not exactly unveil the subject taking all its details into consideration, for the teachers who came after him made a fuller revelation; but it was from him that the Greeks learned to bear the phallus along in honor of Dionysus, and they got their present practice from his teaching. ,I say, then, that Melampus acquired the prophetic art, being a discerning man, and that, besides many other things which he learned from Egypt, he also taught the Greeks things concerning Dionysus, altering few of them; for I will not say that what is done in Egypt in connection with the god and what is done among the Greeks originated independently: for they would then be of an Hellenic character and not recently introduced. ,Nor again will I say that the Egyptians took either this or any other custom from the Greeks. But I believe that Melampus learned the worship of Dionysus chiefly from Cadmus of Tyre and those who came with Cadmus from Phoenicia to the land now called Boeotia . 2.50. In fact, the names of nearly all the gods came to Hellas from Egypt . For I am convinced by inquiry that they have come from foreign parts, and I believe that they came chiefly from Egypt . ,Except the names of Poseidon and the Dioscuri, as I have already said, and Hera, and Hestia, and Themis, and the Graces, and the Nereids, the names of all the gods have always existed in Egypt . I only say what the Egyptians themselves say. The gods whose names they say they do not know were, as I think, named by the Pelasgians, except Poseidon, the knowledge of whom they learned from the Libyans. ,Alone of all nations the Libyans have had among them the name of Poseidon from the beginning, and they have always honored this god. The Egyptians, however, are not accustomed to pay any honors to heroes. 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. 2.53. But whence each of the gods came to be, or whether all had always been, and how they appeared in form, they did not know until yesterday or the day before, so to speak; ,for I suppose Hesiod and Homer flourished not more than four hundred years earlier than I; and these are the ones who taught the Greeks the descent of the gods, and gave the gods their names, and determined their spheres and functions, and described their outward forms. ,But the poets who are said to have been earlier than these men were, in my opinion, later. The earlier part of all this is what the priestesses of Dodona tell; the later, that which concerns Hesiod and Homer, is what I myself say. 2.54. But about the oracles in Hellas, and that one which is in Libya, the Egyptians give the following account. The priests of Zeus of Thebes told me that two priestesses had been carried away from Thebes by Phoenicians; one, they said they had heard was taken away and sold in Libya, the other in Hellas ; these women, they said, were the first founders of places of divination in the aforesaid countries. ,When I asked them how it was that they could speak with such certain knowledge, they said in reply that their people had sought diligently for these women, and had never been able to find them, but had learned later the story which they were telling me. 2.55. That, then, I heard from the Theban priests; and what follows, the prophetesses of Dodona say: that two black doves had come flying from Thebes in Egypt, one to Libya and one to Dodona ; ,the latter settled on an oak tree, and there uttered human speech, declaring that a place of divination from Zeus must be made there; the people of Dodona understood that the message was divine, and therefore established the oracular shrine. ,The dove which came to Libya told the Libyans (they say) to make an oracle of Ammon; this also is sacred to Zeus. Such was the story told by the Dodonaean priestesses, the eldest of whom was Promeneia and the next Timarete and the youngest Nicandra; and the rest of the servants of the temple at Dodona similarly held it true. 2.56. But my own belief about it is this. If the Phoenicians did in fact carry away the sacred women and sell one in Libya and one in Hellas, then, in my opinion, the place where this woman was sold in what is now Hellas, but was formerly called Pelasgia, was Thesprotia ; ,and then, being a slave there, she established a shrine of Zeus under an oak that was growing there; for it was reasonable that, as she had been a handmaid of the temple of Zeus at Thebes , she would remember that temple in the land to which she had come. ,After this, as soon as she understood the Greek language, she taught divination; and she said that her sister had been sold in Libya by the same Phoenicians who sold her. 2.57. I expect that these women were called “doves” by the people of Dodona because they spoke a strange language, and the people thought it like the cries of birds; ,then the woman spoke what they could understand, and that is why they say that the dove uttered human speech; as long as she spoke in a foreign tongue, they thought her voice was like the voice of a bird. For how could a dove utter the speech of men? The tale that the dove was black signifies that the woman was Egyptian . ,The fashions of divination at Thebes of Egypt and at Dodona are like one another; moreover, the practice of divining from the sacrificed victim has also come from Egypt . 2.58. It would seem, too, that the Egyptians were the first people to establish solemn assemblies, and processions, and services; the Greeks learned all that from them. I consider this proved, because the Egyptian ceremonies are manifestly very ancient, and the Greek are of recent origin. 2.59. The Egyptians hold solemn assemblies not once a year, but often. The principal one of these and the most enthusiastically celebrated is that in honor of Artemis at the town of Bubastis , and the next is that in honor of Isis at Busiris. ,This town is in the middle of the Egyptian Delta, and there is in it a very great temple of Isis, who is Demeter in the Greek language. ,The third greatest festival is at Saïs in honor of Athena; the fourth is the festival of the sun at Heliopolis, the fifth of Leto at Buto, and the sixth of Ares at Papremis. 2.60. When the people are on their way to Bubastis, they go by river, a great number in every boat, men and women together. Some of the women make a noise with rattles, others play flutes all the way, while the rest of the women, and the men, sing and clap their hands. ,As they travel by river to Bubastis, whenever they come near any other town they bring their boat near the bank; then some of the women do as I have said, while some shout mockery of the women of the town; others dance, and others stand up and lift their skirts. They do this whenever they come alongside any riverside town. ,But when they have reached Bubastis, they make a festival with great sacrifices, and more wine is drunk at this feast than in the whole year besides. It is customary for men and women (but not children) to assemble there to the number of seven hundred thousand, as the people of the place say. 2.61. This is what they do there; I have already described how they keep the feast of Isis at Busiris. There, after the sacrifice, all the men and women lament, in countless numbers; but it is not pious for me to say who it is for whom they lament. ,Carians who live in Egypt do even more than this, inasmuch as they cut their foreheads with knives; and by this they show that they are foreigners and not Egyptians. 2.62. When they assemble at Saïs on the night of the sacrifice, they keep lamps burning outside around their houses. These lamps are saucers full of salt and oil on which the wick floats, and they burn all night. This is called the Feast of Lamps. ,Egyptians who do not come to this are mindful on the night of sacrifice to keep their own lamps burning, and so they are alight not only at Saïs but throughout Egypt . A sacred tale is told showing why this night is lit up thus and honored. 2.63. When the people go to Heliopolis and Buto, they offer sacrifice only. At Papremis sacrifice is offered and rites performed just as elsewhere; but when the sun is setting, a few of the priests hover about the image, while most of them go and stand in the entrance to the temple with clubs of wood in their hands; others, more than a thousand men fulfilling vows, who also carry wooden clubs, stand in a mass opposite. ,The image of the god, in a little gilded wooden shrine, they carry away on the day before this to another sacred building. The few who are left with the image draw a four-wheeled wagon conveying the shrine and the image that is in the shrine; the others stand in the space before the doors and do not let them enter, while the vow-keepers, taking the side of the god, strike them, who defend themselves. ,A fierce fight with clubs breaks out there, and they are hit on their heads, and many, I expect, even die from their wounds; although the Egyptians said that nobody dies. ,The natives say that they made this assembly a custom from the following incident: the mother of Ares lived in this temple; Ares had been raised apart from her and came, when he grew up, wishing to visit his mother; but as her attendants kept him out and would not let him pass, never having seen him before, Ares brought men from another town, manhandled the attendants, and went in to his mother. From this, they say, this hitting for Ares became a custom in the festival. 2.64. Furthermore, it was the Egyptians who first made it a matter of religious observance not to have intercourse with women in temples or to enter a temple after such intercourse without washing. Nearly all other peoples are less careful in this matter than are the Egyptians and Greeks, and consider a man to be like any other animal; ,for beasts and birds (they say) are seen to mate both in the temples and in the sacred precincts; now were this displeasing to the god, the beasts would not do so. This is the reason given by others for practices which I, for my part, dislike;

9. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE)

527a. and he grips you and drags you up, you will gape and feel dizzy there no less than I do here, and some one perhaps will give you, yes, a degrading box on the ear, and will treat you with every kind of contumely.

10. Philochorus, Fragments, None (4th cent. BCE - 3rd cent. BCE)

11. Pliny The Elder, Natural History, 36.17 (1st cent. CE - 1st cent. CE)

12. Orphic Hymns., Fragments, 14-18, 8, 12

13. Papyri, Derveni Papyrus, 21.5, 21.7-21.8

14. Strabo, Geography, 8.6.21

8.6.21. The situation of the city, as described by Hieronymus and Eudoxus and others, and from what I myself saw after the recent restoration of the city by the Romans, is about as follows: A lofty mountain with a perpendicular height of three stadia and one half, and an ascent of as much as thirty stadia, ends in a sharp peak; it is called Acrocorinthus, and its northern side is the steepest; and beneath it lies the city in a level, trapezium-shaped place close to the very base of the Acrocorinthus. Now the circuit of the city itself used to be as much as forty stadia, and all of it that was unprotected by the mountain was enclosed by a wall; and even the mountain itself, the Acrocorinthus, used to be comprehended within the circuit of this wall wherever wall-building was possible, and when I went up the mountain the ruins of the encircling wall were plainly visible. And so the whole perimeter amounted to about eighty-five stadia. On its other sides the mountain is less steep, though here too it rises to a considerable height and is conspicuous all round. Now the summit has a small temple of Aphrodite; and below the summit is the spring Peirene, which, although it has no overflow, is always full of transparent, potable water. And they say that the spring at the base of the mountain is the joint result of pressure from this and other subterranean veins of water — a spring which flows out into the city in such quantity that it affords a fairly large supply of water. And there is a good supply of wells throughout the city, as also, they say, on the Acrocorinthus; but I myself did not see the latter wells. At any rate, when Euripides says, I am come, having left Acrocorinthus that is washed on all sides, the sacred hill-city of Aphrodite, one should take washed on all sides as meaning in the depths of the mountain, since wells and subterranean pools extend through it, or else should assume that in early times Peirene was wont to rise over the surface and flow down the sides of the mountain. And here, they say, Pegasus, a winged horse which sprang from the neck of the Gorgon Medusa when her head was cut off, was caught while drinking by Bellerophon. And the same horse, it is said, caused Hippocrene to spring up on Helicon when he struck with his hoof the rock that lay below that mountain. And at the foot of Peirene is the Sisypheium, which preserves no inconsiderable ruins of a certain sanctuary, or royal palace, made of white marble. And from the summit, looking towards the north, one can view Parnassus and Helicon — lofty, snow-clad mountains — and the Crisaean Gulf, which lies at the foot of the two mountains and is surrounded by Phocis, Boeotia, and Megaris, and by the parts of Corinthia and Sikyonia which lie across the gulf opposite to Phocis, that is, towards the west. And above all these countries lie the Oneian Mountains, as they are called, which extend as far as Boeotia and Cithaeron from the Sceironian Rocks, that is, from the road that leads along these rocks towards Attica.

Subjects of this text:

subject	book bibliographic info
air	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 144
al-‛uzzā	Bernabe et al. (2013), Redefining Dionysos, 264
alilat	Bernabe et al. (2013), Redefining Dionysos, 264
allāt	Bernabe et al. (2013), Redefining Dionysos, 264
aphrodite,aphrodite urania	Bernabe et al. (2013), Redefining Dionysos, 264
aphrodite,birth of	Rutter and Sparkes (2012), Word and Image in Ancient Greece, 62
aphrodite	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 144; Bernabe et al. (2013), Redefining Dionysos, 264; Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 75; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 241; Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 169; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 186
aphrodite (goddess,aka mylitta,ailat,mitra)	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 86, 380
aphrodite urania	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58, 144
aphrodites birth by the ejaculation of zeus	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58, 144
aphrodites births	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58, 144
apollo (god),depiction/imagery of	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 86
arabia,arab,arabic	Bernabe et al. (2013), Redefining Dionysos, 264
athena	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 62; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 186
athena parthenos,pheidias,,iconography	Rutter and Sparkes (2012), Word and Image in Ancient Greece, 62
athens,pandora cult	Rutter and Sparkes (2012), Word and Image in Ancient Greece, 62
athens,politicisation of myth	Rutter and Sparkes (2012), Word and Image in Ancient Greece, 62
audience	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 156
babylonian	Bernabe et al. (2013), Redefining Dionysos, 264
belief,visual imagery as evidence	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 86
bios/βίος	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 241
brown,john p.	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 380
budin,stephanie	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 380
catalogue of women (hesiod)	Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 200
chaos	Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 169
cold (in cosmogony)	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 144
cosmic (force)	Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 75
cosmogony	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 144; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 371
cosmology	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 144
cosmos/kosmos	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 241
cosmos	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 144
courage	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 156
cronus,etymologized as κρούων νοῦς	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 144
cronus	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58
cult,cultic acts for specific cults, the corresponding god or place	Bernabe et al. (2013), Redefining Dionysos, 264
demeter	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58
demiurge	Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 75
derveni author	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 144
derveni poem	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 144
dikê/δίκη	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 241
dione	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 144
dione (goddess)	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 86
dionysos	Bernabe et al. (2013), Redefining Dionysos, 264
drama,tragedy	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 86
dusares,dushara	Bernabe et al. (2013), Redefining Dionysos, 264
earth/earth/gaea	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 241
earth	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58, 144; Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 75; Edmunds (2021), Greek Myth, 166
east,eastern,near east,near-eastern	Bernabe et al. (2013), Redefining Dionysos, 264
east,eastern,pantheon	Bernabe et al. (2013), Redefining Dionysos, 264
elis	Rutter and Sparkes (2012), Word and Image in Ancient Greece, 62
emotions,anger/rage	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 156
emotions,desire	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 156
emotions,fear (fright)	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 156
emotions,grief	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 156
emotions,hate/hatred	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 156
emotions,joy	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 156
emotions,love/passion	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 156
empedocles	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 144; Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 75
epic narrative,authority of	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 86
erinyes	Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 186
eris/eris/strife/strife	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 241
eros	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58; Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 169
eros (god)	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 86
etymology	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 144; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 241
facture	Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 186
fertility	Bernabe et al. (2013), Redefining Dionysos, 264
gaia	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58
ge (gaea/gaia,goddess)	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 371
god/goddess	Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 75
gods,births of the gods	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58
gods,lists of	Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 200
gods	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58
gods and goddesses,depiction/imagery of	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 86
gods and goddesses,origins	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 371, 380
gods and goddesses,pantheon	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 371, 380
gods as elements,names of the gods	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58, 144
gods as elements,olympian gods	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58
great goddess	Bernabe et al. (2013), Redefining Dionysos, 264
hades (god)	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58
hands	Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 75
harbours of cypris	Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 75
harmonia	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58, 144
heaven,heavenly	Bernabe et al. (2013), Redefining Dionysos, 264
helen	Rutter and Sparkes (2012), Word and Image in Ancient Greece, 62
helicon	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 241
hellenic	Bernabe et al. (2013), Redefining Dionysos, 264
hellenistic	Bernabe et al. (2013), Redefining Dionysos, 264
hephaistos (god)	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 371
hera	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58
herakles (god/mythological hero),kraterophron (cult epithet)	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 86
herodotos,histories	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 371
hesiod,pheidian circle and	Rutter and Sparkes (2012), Word and Image in Ancient Greece, 62
hesiod,theogony	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 86, 371, 380
hesiod	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58, 144; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 86, 371; Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 200; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 156
hestia	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58
homer,iliad	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 86, 371; Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 200
homer,odyssey	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 371
homer	Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 200
homeric hymns,aphrodite	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 380
homeric hymns,apollo	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 371
homeric poems	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 144
invisibility/invisible	Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 75
iolaus	Edmunds (2021), Greek Myth, 166
ishtar	Bernabe et al. (2013), Redefining Dionysos, 264
kronos	Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 186
leumann,m.	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 86
lloyd,geoffrey	Edmunds (2021), Greek Myth, 166
love	Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 75
love (empedocles uniting force)	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 144
lópez-ruiz,carolina	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 371
marathon,battle of	Rutter and Sparkes (2012), Word and Image in Ancient Greece, 62
melanippe	Edmunds (2021), Greek Myth, 166
mesopotamian culture and religion	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 380
mixing (of elements)	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 144
mnemosyne (goddess)	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 86
musaios (poet)	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 86
muses (goddesses)	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 86
myth,mythical	Bernabe et al. (2013), Redefining Dionysos, 264
myth/mythology,origin of the gods	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 371, 380
myth/mythology,transmission	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 86
nabataeans	Bernabe et al. (2013), Redefining Dionysos, 264
narratology,affective/cognitive	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153
numbers	Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 200
oceanus	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58
olympia,temple of zeus at,base	Rutter and Sparkes (2012), Word and Image in Ancient Greece, 62
opposites (pair of)	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 241
oracles,interpretation of	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 144
orient,oriental	Bernabe et al. (2013), Redefining Dionysos, 264
orphic theogony	Edmunds (2021), Greek Myth, 166
orphic tradition	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 371
ouranos	Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 75; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 186
ouranos (god)	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 86
pandora,fabrication of	Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 186
pandora	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 241; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 62; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 186
pantheon,eastern	Bernabe et al. (2013), Redefining Dionysos, 264
paris,judgement of	Edmunds (2021), Greek Myth, 166
parker,robert c. t.	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 380
particles (in cosmogony)	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 144
pausanias	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 86; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 62
peitho (persuasion)	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58, 144
peloponnesian war	Rutter and Sparkes (2012), Word and Image in Ancient Greece, 62
penia	Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 169
persian wars	Rutter and Sparkes (2012), Word and Image in Ancient Greece, 62
phoenicia,phoenician	Bernabe et al. (2013), Redefining Dionysos, 264
phoenician culture and religion	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 380
plato,symposium	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 86
plato	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 144
poetic language,religious role of	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 86
poetic language	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 86
poetry/poetic performance,homeric hymn to apollo	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 86
politicisation of myth	Rutter and Sparkes (2012), Word and Image in Ancient Greece, 62
poseidon	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58
possession,possessed	Bernabe et al. (2013), Redefining Dionysos, 264
power	Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 75
prometheus	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 156
protogonos (orphic god)	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58
punishment	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 156
real world\n,(of) names	Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 200
real world\n,(of/on/generating new) lists	Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 200
revenge	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 156
rhamnous,iconography	Rutter and Sparkes (2012), Word and Image in Ancient Greece, 62
rhapsodies (orphic poem)	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58, 144
rite,ritual	Bernabe et al. (2013), Redefining Dionysos, 264
sanctuaries/temples,sacred prostitution	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 380
semites,semitic	Bernabe et al. (2013), Redefining Dionysos, 264
separation (in cosmogony)	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 144
sex,sexuality	Bernabe et al. (2013), Redefining Dionysos, 264
sky	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58; Edmunds (2021), Greek Myth, 166
songs and music,hymns	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 86
songs and music,musical contest (mousikos agon)	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 86
songs and music	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 86
soul	Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 75
statue bases of pheidian circle,,iconography	Rutter and Sparkes (2012), Word and Image in Ancient Greece, 62
statue bases of pheidian circle	Rutter and Sparkes (2012), Word and Image in Ancient Greece, 62
strife	Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 75
theognony	Edmunds (2021), Greek Myth, 166
theogony	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 371
titans	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 241
trojan war	Rutter and Sparkes (2012), Word and Image in Ancient Greece, 62
underworld	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58
uranus	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58, 144
uranus phallus	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58, 144
venus planet	Bernabe et al. (2013), Redefining Dionysos, 264
west,martin l.	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 371, 380
women,prostitutes/courtesans'	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 380
xenophanes	Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 75
zeus	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58, 144; Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 169; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 186; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 156
zeus (god)	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 86
zeus new creation of the world	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58, 144
θόρνηι	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58, 144
κρούων νous (etymology of cronus)	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 144
νοῦς (allegory of zeus)	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 144
ἀφροδισιάζειν	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 144
ἐόντα,τὰ (the things-that-are)	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 144