Tiresias: The Ancient Mediterranean Religions Source Database

6471

Hesiod, Works And Days, 756
μωμεύειν ἀίδηλα· θεός νύ τι καὶ τὰ νεμεσσᾷ. Wed her. That you may teach her modesty

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

24 results
1. Hesiod, Works And Days, 257-262, 3, 336-341, 376, 383-399, 4, 400-499, 5, 500-599, 6, 60, 600-609, 61, 610-619, 62, 620-629, 63, 630-639, 64, 640-649, 65, 650-659, 66, 660-669, 67, 670-679, 68, 680-689, 69, 690-699, 7, 70, 700-709, 71, 710-719, 72, 720-729, 73, 730-739, 74, 740-749, 75, 750-755, 757-759, 76, 760-769, 77, 770-774, 778, 78, 780-784, 788-789, 79, 793-799, 80, 800-806, 81, 813-819, 82, 820-828, 83-89, 256 (8th cent. BCE - 7th cent. BCE) 256. The son of Cronus sends from heaven distress
2. Hesiod, Theogony, 337-345, 570-616, 887, 918, 18 (8th cent. BCE - 7th cent. BCE) 18. And Hebe, too, who wears a golden crest
3. Homer, Iliad, 1.9 (8th cent. BCE - 7th cent. BCE) 1.9. /from the time when first they parted in strife Atreus' son, king of men, and brilliant Achilles.Who then of the gods was it that brought these two together to contend? The son of Leto and Zeus; for he in anger against the king roused throughout the host an evil pestilence, and the people began to perish
4. Homer, Odyssey, 6.100, 11.318, 12.362 (8th cent. BCE - 7th cent. BCE)
5. Euripides, Hecuba, 804 (5th cent. BCE - 5th cent. BCE) 804. κτείνουσιν ἢ θεῶν ἱερὰ τολμῶσιν φέρειν
6. Euripides, Hercules Furens, 923, 922 (5th cent. BCE - 5th cent. BCE) 922. Victims to purify the house were stationed before the altar of Zeus, for Heracles had slain and cast from his halls the king of the land.
7. Euripides, Orestes, 1362 (5th cent. BCE - 5th cent. BCE)
8. Herodotus, Histories, 1.34.1, 2.40, 4.33, 4.78 (5th cent. BCE - 5th cent. BCE) 1.34.1. But after Solon's departure divine retribution fell heavily on Croesus; as I guess, because he supposed himself to be blessed beyond all other men. Directly, as he slept, he had a dream, which showed him the truth of the evil things which were going to happen concerning his son. 2.40. But in regard to the disembowelling and burning of the victims, there is a different way for each sacrifice. I shall now, however, speak of that goddess whom they consider the greatest, and in whose honor they keep highest festival. ,After praying in the foregoing way, they take the whole stomach out of the flayed bull, leaving the entrails and the fat in the carcass, and cut off the legs, the end of the loin, the shoulders, and the neck. ,Having done this, they fill what remains of the carcass with pure bread, honey, raisins, figs, frankincense, myrrh, and other kinds of incense, and then burn it, pouring a lot of oil on it. ,They fast before the sacrifice, and while it is burning, they all make lamentation; and when their lamentation is over, they set out a meal of what is left of the victim. 4.33. But the Delians say much more about them than any others do. They say that offerings wrapped in straw are brought from the Hyperboreans to Scythia; when these have passed Scythia, each nation in turn receives them from its neighbors until they are carried to the Adriatic sea, which is the most westerly limit of their journey; ,from there, they are brought on to the south, the people of Dodona being the first Greeks to receive them. From Dodona they come down to the Melian gulf, and are carried across to Euboea, and one city sends them on to another until they come to Carystus; after this, Andros is left out of their journey, for Carystians carry them to Tenos, and Tenians to Delos. ,Thus (they say) these offerings come to Delos. But on the first journey, the Hyperboreans sent two maidens bearing the offerings, to whom the Delians give the names Hyperoche and Laodice, and five men of their people with them as escort for safe conduct, those who are now called Perpherees and greatly honored at Delos. ,But when those whom they sent never returned, they took it amiss that they should be condemned always to be sending people and not getting them back, and so they carry the offerings, wrapped in straw, to their borders, and tell their neighbors to send them on from their own country to the next; ,and the offerings, it is said, come by this conveyance to Delos. I can say of my own knowledge that there is a custom like these offerings; namely, that when the Thracian and Paeonian women sacrifice to the Royal Artemis, they have straw with them while they sacrifice. 4.78. This, then, was how Anacharsis fared, owing to his foreign ways and consorting with Greeks; and a great many years afterward, Scyles, son of Ariapithes, suffered a like fate. Scyles was one of the sons born to Ariapithes, king of Scythia; but his mother was of Istria, and not native-born; and she taught him to speak and read Greek. ,As time passed, Ariapithes was treacherously killed by Spargapithes, king of the Agathyrsi, and Scyles inherited the kingship and his father's wife, a Scythian woman whose name was Opoea, and she bore Scyles a son, Oricus. ,So Scyles was king of Scythia; but he was in no way content with the Scythian way of life, and was much more inclined to Greek ways, from the upbringing that he had received. So this is what he would do: he would lead the Scythian army to the city of the Borysthenites (who say that they are Milesians), and when he arrived there would leave his army in the suburb of the city, ,while he himself, entering within the walls and shutting the gates, would take off his Scythian apparel and put on Greek dress; and in it he would go among the townsfolk unattended by spearmen or any others (who would guard the gates, lest any Scythian see him wearing this apparel), and in every way follow the Greek manner of life, and worship the gods according to Greek usage. ,When he had spent a month or more like this, he would put on Scythian dress and leave the city. He did this often; and he built a house in Borysthenes, and married a wife of the people of the country and brought her there.
9. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) 344a. the man who has the ability to overreach on a large scale. Consider this type of man, then, if you wish to judge how much more profitable it is to him personally to be unjust than to be just. And the easiest way of all to understand this matter will be to turn to the most consummate form of injustice which makes the man who has done the wrong most happy and those who are wronged and who would not themselves willingly do wrong most miserable. And this is tyranny, which both by stealth and by force takes away what belongs to others, both sacred and profane, both private and public, not little by little but at one swoop.
10. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE) 190c. Ephialtes and Otus, that scheming to assault the gods in fight they essayed to mount high heaven.
11. Xenophon, Hellenica, 1.7.22 (5th cent. BCE - 4th cent. BCE) 1.7.22. Or if you do not wish to do this, try them under the following law, which applies to temple-robbers and traitors: namely, if anyone shall be a traitor to the state or shall steal sacred property, he shall be tried before a court, and if he be convicted, he shall not be buried in Attica, and his property shall be confiscated.
12. Callimachus, Aetia, 1 (4th cent. BCE - 3rd cent. BCE)
13. Josephus Flavius, Jewish Antiquities, 14.242 (1st cent. CE - 1st cent. CE) 14.242. wherein they desire that the Jews may be allowed to observe their Sabbaths, and other sacred rites, according to the laws of their forefathers, and that they may be under no command, because they are our friends and confederates, and that nobody may injure them in our provinces. Now although the Trallians there present contradicted them, and were not pleased with these decrees, yet didst thou give order that they should be observed, and informedst us that thou hadst been desired to write this to us about them.
14. Plutarch, On The Obsolescence of Oracles, None (1st cent. CE - 2nd cent. CE)
15. Diogenes Laertius, Lives of The Philosophers, 8.33 (3rd cent. CE - 3rd cent. CE) 8.33. Right has the force of an oath, and that is why Zeus is called the God of Oaths. Virtue is harmony, and so are health and all good and God himself; this is why they say that all things are constructed according to the laws of harmony. The love of friends is just concord and equality. We should not pay equal worship to gods and heroes, but to the gods always, with reverent silence, in white robes, and after purification, to the heroes only from midday onwards. Purification is by cleansing, baptism and lustration, and by keeping clean from all deaths and births and all pollution, and abstaining from meat and flesh of animals that have died, mullets, gurnards, eggs and egg-sprung animals, beans, and the other abstinences prescribed by those who perform rites in the sanctuaries.
16. Plotinus, Enneads, (3rd cent. CE - 3rd cent. CE)
17. Macrobius, Saturnalia, 1.18.22 (4th cent. CE - 5th cent. CE)
18. Macrobius, Saturnalia, 1.18.22 (4th cent. CE - 5th cent. CE)
19. Demosthenes, Orations, 20
20. Orphic Hymns., Fragments, 44
21. Papyri, Derveni Papyrus, 6.5-6.10, 7.9, 20.2-20.3
22. Papyri, Bgu, 1211
23. Strabo, Geography, 10.3.11, 10.3.20 10.3.11. In Crete, not only these rites, but in particular those sacred to Zeus, were performed along with orgiastic worship and with the kind of ministers who were in the service of Dionysus, I mean the Satyri. These ministers they called Curetes, young men who executed movements in armour, accompanied by dancing, as they set forth the mythical story of the birth of Zeus; in this they introduced Cronus as accustomed to swallow his children immediately after their birth, and Rhea as trying to keep her travail secret and, when the child was born, to get it out of the way and save its life by every means in her power; and to accomplish this it is said that she took as helpers the Curetes, who, by surrounding the goddess with tambourines and similar noisy instruments and with war-dance and uproar, were supposed to strike terror into Cronus and without his knowledge to steal his child away; and that, according to tradition, Zeus was actually reared by them with the same diligence; consequently the Curetes, either because, being young, that is youths, they performed this service, or because they reared Zeus in his youth (for both explanations are given), were accorded this appellation, as if they were Satyrs, so to speak, in the service of Zeus. Such, then, were the Greeks in the matter of orgiastic worship. 10.3.20. But though the Scepsian, who compiled these myths, does not accept the last statement, on the ground that no mystic story of the Cabeiri is told in Samothrace, still he cites also the opinion of Stesimbrotus the Thasian that the sacred rites in Samothrace were performed in honor of the Cabeiri: and the Scepsian says that they were called Cabeiri after the mountain Cabeirus in Berecyntia. Some, however, believe that the Curetes were the same as the Corybantes and were ministers of Hecate. But the Scepsian again states, in opposition to the words of Euripides, that the rites of Rhea were not sanctioned or in vogue in Crete, but only in Phrygia and the Troad, and that those who say otherwise are dealing in myths rather than in history, though perhaps the identity of the place-names contributed to their making this mistake. For instance, Ida is not only a Trojan, but also a Cretan, mountain; and Dicte is a place in Scepsia and also a mountain in Crete; and Pytna, after which the city Hierapytna was named, is a peak of Ida. And there is a Hippocorona in the territory of Adramyttium and a Hippocoronium in Crete. And Samonium is the eastern promontory of the island and a plain in the territory of Neandria and in that of the Alexandreians.
24. Vergil, Aeneis, 8.70-8.78 8.70. within this land are men of Arcady 8.71. of Pallas' line, who, following in the train 8.72. of King Evander and his men-at-arms 8.73. built them a city in the hills, and chose 8.74. (honoring Pallas, their Pelasgian sire) 8.75. the name of Pallanteum. They make war 8.76. incessant with the Latins. Therefore call 8.77. this people to thy side and bind them close 8.78. in federated power. My channel fair

Subjects of this text:

subject	book bibliographic info
adrasteia	Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56
agricultural calendar	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 89
agriculture,as a metapoetic metaphor in hesiod	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 89
anger,divine	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 49, 50, 51
aphrodite	Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56
arguments,religious,religious significance of	Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 247
asclepieion at epidaurus	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 51
asebia (impiety),of argumentation	Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 247
astrology	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 537
athena	Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56
authority,poetic	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 89
blasphemy	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 107
cakes (offerings)	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135
circe	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 73
community	Horkey (2019), Cosmos in the Ancient World, 59
contingency	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 89
cultic ritual practice,calendars and festivals	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 537
cultic ritual practice,sacrificial and festal calendars	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 537
death of dionysus	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135
demeter	Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56
derveni author	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135
derveni papyrus,first columns	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135
derveni poem	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135
didactic poetry	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 73
divine punishment/retribution	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 50, 51
divine watchers in hesiod	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 49
dyad	Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56
enages,allusion to in hesiod	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 49
erinyes	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135
eudaimonia,in hesiod	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 42
eumenides	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135
euphemia,and xenophanes	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 107
euphemos mythos	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 107
exile,fingernails,cutting of	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 41
expiation	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135
fates	Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56
festivals	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 537
food	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 89
gods	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135
hades,terrors of hades	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135
hagnos,coupled with katharos	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 49
hand-washing,ritual	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 41, 43, 49, 50, 107
hannah,robert	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 537
helen	Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56
hera	Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56
hesiod,works and days	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 537
hesiod	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 89
hexameter (poetry)	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 73
hieros	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 51
hymn	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 51
iamata	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 51
icon	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 89
initiates	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135
inscriptions,sacrificial calendars	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 537
justice,in hesiod	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 49
justice	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 89
kakotes	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 41, 42, 43, 49, 50, 51
katharos,of symposium/space	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 107
katharos,paired with hagnos	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 49
katharos logos	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 107
knowledge,acquired in the initiation	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135
kravaritou,s.	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 537
libations	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 41, 43, 49, 107
maternal-material-thesis	Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56
medea	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 73
momeuein	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 50, 51
muses	Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56
mystery cults,in the cities	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135
necessity	Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56
noos/nous,seat of purity/impurity,in hesiod	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 41, 49
oath-breaking,provokes agos	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 51
objects banned from sanctuaries,pollution	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 51
offerings (bloodless)	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135
orpheus	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 73
pandora	Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56
parmenides of elea	Horkey (2019), Cosmos in the Ancient World, 59
perses	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 89
philosophers on objects of prayer,in xenophanes	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 107
poetry,and aristocratic power	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 89
pollution,metaphysical	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 51
prayer,in hesiod	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 41, 42, 43, 49, 50
procession and emanation	Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56
profane	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135
punishments	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135
receptivity,and the female	Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56
rhea	Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56
rhetoric	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 89
rhetorical conventions,assembly speeches	Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 247
rites,rituals	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135
ritual	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 73
rituals,funeral	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 43
river-crossing (ritualized)	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 41, 42, 43, 49, 50
river as divinity	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 41, 42, 50
sacred regulations (inscriptional)	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 107
sacrifice,animal,in hesiod	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 50, 51
sacrifice,animal,wrong incurs pollution	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 51
sacrifices' "328.0_135.0@titan's crime"	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135
sacrilege resulting in miasma	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 51
sex,as source of pollution	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 41, 43
sexual intercourse or reproduction	Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56
soul,female souls	Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56
spitting,gods spit out prayers	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 49
symposium,in xenophanes	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 107
theios aner in hesiod	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 41, 42
time,calendars'	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 537
timeliness	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 89
titans	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135
trümpy,c.	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 537
underworld	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135
uranus phallus,in ritual	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135
urination and purity regulations	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 41, 43
xenophanes	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 107
zeus	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 89; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 43; Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56
λεγόμενα	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135
μάγοι	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135
ἱερά	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135