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Tiresias: The Ancient Mediterranean Religions Source Database



6680
Homeric Hymns, To Aphrodite, 202-214


nanAmong them all – remarkable to see.


nanHonoured by all, he from the golden bowl


nanDrew the red nectar. Grief, though, filled the soul


nanOf Tros, not knowing if a heaven-sent blow


nanHad snatched away his darling son, and so


nanHe mourned day after day unceasingly.


nanIn pity, Zeus gave him indemnity-


nanHigh-stepping horses such as carry men.


nanHermes, the Argos-slaying leader, then


nanAt Zeus’s bidding, told him all – his son


nanWould live forever agelessly, atone


nanWith all the gods. So, when he heard of thi


nanNo longer did he mourn but, filled with bliss


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

10 results
1. Hesiod, Theogony, 949, 955, 969-974, 1008 (8th cent. BCE - 7th cent. BCE)

1008. In tumults and in battles revelling.
2. Homer, Iliad, 2.820-2.821, 5.247, 5.313, 20.208 (8th cent. BCE - 7th cent. BCE)

2.820. /even Aeneas, whom fair Aphrodite conceived to Anchises amid the spurs of Ida, a goddess couched with a mortal man. Not alone was he; with him were Antenor's two sons, Archelochus and Acamas, well skilled in all manner of fighting.And they that dwelt in Zeleia beneath the nethermost foot of Ida 2.821. /even Aeneas, whom fair Aphrodite conceived to Anchises amid the spurs of Ida, a goddess couched with a mortal man. Not alone was he; with him were Antenor's two sons, Archelochus and Acamas, well skilled in all manner of fighting.And they that dwelt in Zeleia beneath the nethermost foot of Ida 5.247. /endued with measureless strength. The one is well skilled with the bow, even Pandarus, and moreover avoweth him to be the son of Lycaon; while Aeneas avoweth himself to be born of peerless Anchises, and his mother is Aphrodite. Nay, come, let us give ground on the car, neither rage thou thus 5.313. /upon the earth; and dark night enfolded his eyes.And now would the king of men, Aeneas, have perished, had not the daughter of Zeus, Aphrodite, been quick to mark, even his mother, that conceived him to Anchises as he tended his kine. About her dear son she flung her white arms 20.208. /but with sight of eyes hast thou never seen my parents nor I thine. Men say that thou art son of peerless Peleus, and that thy mother was fair-tressed Thetis, a daughter of the sea; but for me, I declare thiat I am son of great-hearted Anchises, and my mother is Aphrodite.
3. Homer, Odyssey, 5.116-5.128, 5.136 (8th cent. BCE - 7th cent. BCE)

4. Homeric Hymns, To Aphrodite, 101-168, 173-180, 182-201, 203-290, 38-39, 45-100 (8th cent. BCE - 7th cent. BCE)

100. Or in streams’ springs or grassy meadows? I
5. Homeric Hymns, To Demeter, 276-281, 292-293, 297-298, 275 (8th cent. BCE - 6th cent. BCE)

275. Just like a brand. They were amazed that he
6. Homeric Hymns, To Apollo And The Muses, 480 (8th cent. BCE - 8th cent. BCE)

480. Back to the rising dawn, and at the fore
7. Hymn To Apollo, To Apollo, 480 (8th cent. BCE - 6th cent. BCE)

8. Hymn To Apollo (Homeric Hymn 21), To Apollo, 480 (8th cent. BCE - 6th cent. BCE)

9. Pausanias, Description of Greece, 8.25.4-8.25.5, 8.42.3-8.42.7 (2nd cent. CE - 2nd cent. CE)

8.25.4. After Thelpusa the Ladon descends to the sanctuary of Demeter in Onceium . The Thelpusians call the goddess Fury, and with them agrees Antimachus also, who wrote a poem about the expedition of the Argives against Thebes . His verse runs thus:— There, they say, is the seat of Demeter Fury. Antimachus, unknown location. Now Oncius was, according to tradition, a son of Apollo, and held sway in Thelpusian territory around the place Oncium; the goddess has the surname Fury for the following reason. 8.25.5. When Demeter was wandering in search of her daughter, she was followed, it is said, by Poseidon, who lusted after her. So she turned, the story runs, into a mare, and grazed with the mares of Oncius; realizing that he was outwitted, Poseidon too changed into a stallion and enjoyed Demeter. 8.42.3. until Pan, they say, visited Arcadia . Roaming from mountain to mountain as he hunted, he came at last to Mount Elaius and spied Demeter, the state she was in and the clothes she wore. So Zeus learnt this from Pan, and sent the Fates to Demeter, who listened to the Fates and laid aside her wrath, moderating her grief as well. For these reasons, the Phigalians say, they concluded that this cavern was sacred to Demeter and set up in it a wooden image. 8.42.4. The image, they say, was made after this fashion. It was seated on a rock, like to a woman in all respects save the head. She had the head and hair of a horse, and there grew out of her head images of serpents and other beasts. Her tunic reached right to her feet; on one of her hands was a dolphin, on the other a dove. Now why they had the image made after this fashion is plain to any intelligent man who is learned in traditions. They say that they named her Black because the goddess had black apparel. 8.42.5. They cannot relate either who made this wooden image or how it caught fire. But the old image was destroyed, and the Phigalians gave the goddess no fresh image, while they neglected for the most part her festivals and sacrifices, until the barrenness fell on the land. Then they went as suppliants to the Pythian priestess and received this response:— 8.42.6. Azanian Arcadians, acorn-eaters, who dwell In Phigaleia, the cave that hid Deo, who bare a horse, You have come to learn a cure for grievous famine, Who alone have twice been nomads, alone have twice lived on wild fruits. It was Deo who made you cease from pasturing, Deo who made you pasture again After being binders of corn and eaters With the reading ἀναστοφάγους “made you pasture again, and to be non-eaters of cakes, after being binders of corn.” of cakes, Because she was deprived of privileges and ancient honors given by men of former times. And soon will she make you eat each other and feed on your children, Unless you appease her anger with libations offered by all your people, And adorn with divine honors the nook of the cave. 8.42.7. When the Phigalians heard the oracle that was brought back, they held Demeter in greater honor than before, and particularly they persuaded Onatas of Aegina, son of Micon, to make them an image of Demeter at a price. The Pergamenes have a bronze Apollo made by this Onatas, a most wonderful marvel both for its size and workmanship. This man then, about two generations after the Persian invasion of Greece, made the Phigalians an image of bronze, guided partly by a picture or copy of the ancient wooden image which he discovered, but mostly (so goes the story) by a vision that he saw in dreams. As to the date, I have the following evidence to produce.
10. Callimachus, Hymns, 5.101



Subjects of this text:

subject book bibliographic info
actaeon Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 58
aeneas Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 58
aineias Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 82
anchises Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 57, 58; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 82
aphrodite Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 57, 58; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 82; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 148
apollo Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 57
ariadne Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 82
art gallery,in petronius satyrica Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 184
artemis Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 58
athena Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 58
clay,j. s. Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 82
cult Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 57
demeter Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 57
divination Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 58
edmunds,l. Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 82
ekphrasis,in petronius satyrica Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 184
eos Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 82
fertility (cults) Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 148
ganymede,as paradigm Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 82
gender,female Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 57
genealogy Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 266
gods,as distinct from heroes Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 82
herakles Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 82
heroism,and immortality Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 82
homoeroticism,in petronius satyrica Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 184
immortality,and heroism Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 82
immortality Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 57, 58
kalypso Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 82
lover,as viewer of erotic art Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 184
metaphor,metaphorical language Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 148
mondi,r. Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 82
mt olympus Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 57
myth(ological),mythology Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 148
narration Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 266
naturalism Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 184
petronius,satyrica,figure of encolpius Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 184
petronius,satyrica Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 184
prophecy,foretelling the future Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 58
punishment,divine Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 58
real world\n,(of) names Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 266
satire,roman,and ekphrasis Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 184
sex,between mortals and gods Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 82
subjectivism,in petronius satyrica Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 184
tiresias Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 58
tithonos,as paradigm Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 82
tithonus Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 58
troy Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 58
virgil Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 266
wedding' Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 148
zeus Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 82; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 148
zeuxis Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 184