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Tiresias: The Ancient Mediterranean Religions Source Database



6680
Homeric Hymns, To Aphrodite, 219-238


nanShe begged dark-clouded Zeus to give consent


nanThat he’d be deathless, too. Zeus granted this.


nanBut thoughtless queenly Eos was amiss


nanNot craving youth so that senility


nanWould never burden him and so, though he


nanLived happily with Eos far away


nanOn Ocean’s streams, at the first signs of grey


nanUpon his lovely head and noble chin


nanShe spurned his bed but cherished him within


nanHer house and gave him lovely clothes to wear


nanFood and ambrosia. But when everywhere


nanOld age oppressed him and his every limb


nanHe could not move, her best resolve for him


nanWas this – to place him in a room and close


nanThe shining doors. An endless babbling rose


nanOut of his mouth; he had no strength at all


nanAs once he had. I’d not have this befall


nanYourself. But if you looked as now you do


nanForevermore and everyone called you


nanMy husband, I’d not grieve. But pitile


nanOld age will soon enshroud you – such distre


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

20 results
1. Hesiod, Theogony, 1007-1020, 277, 305, 342, 949, 955, 969-974, 1006 (8th cent. BCE - 7th cent. BCE)

1006. The queen who stirred up conflict and who led
2. Homer, Iliad, 2.447, 2.820-2.821, 2.825, 4.91, 5.247, 5.313, 6.25, 9.413, 11.1, 12.21, 12.323, 17.444, 20.208, 20.231-20.235 (8th cent. BCE - 7th cent. BCE)

2.447. /The kings, nurtured of Zeus, that were about Atreus' son, sped swiftly, marshalling the host, and in their midst was the flashing-eyed Athene, bearing the priceless aegis, that knoweth neither age nor death, wherefrom are hung an hundred tassels all of gold, all of them cunningly woven, and each one of the worth of an hundred oxen. 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 2.825. /men of wealth, that drink the dark water of Aesepus, even the Troes, these again were led by the glorious son of Lycaon, Pandarus, to whom Apollo himself gave the bow.And they that held Adrasteia and the land of Apaesus, and that held Pityeia and the steep mount of Tereia 4.91. /as he stood, and about him were the stalwart ranks of the shield-bearing hosts that followed him from the streams of Aesepus. Then she drew near, and spake to him winged words:Wilt thou now hearken to me, thou wise-hearted son of Lycaon? Then wouldst thou dare to let fly a swift arrow upon Menelaus 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 6.25. /he while shepherding his flocks lay with the nymph in love, and she conceived and bare twin sons. of these did the son of Mecisteus loose the might and the glorious limbs and strip the armour from their shoulders.And Polypoetes staunch in fight slew Astyalus 9.413. /For my mother the goddess, silver-footed Thetis, telleth me that twofold fates are bearing me toward the doom of death: if I abide here and war about the city of the Trojans, then lost is my home-return, but my renown shall be imperishable; but if I return home to my dear native land 11.1. /Now Dawn rose from her couch from beside lordly Tithonus, to bring light to immortals and to mortal men; and Zeus sent forth Strife unto the swift ships of the Achaeans, dread Strife, bearing in her hands a portent of war. 12.21. /Rhesus and Heptaporus and Caresus and Rhodius, and Granicus and Aesepus, and goodly Scamander, and Simois, by the banks whereof many shields of bull's-hide and many helms fell in the dust, and the race of men half-divine—of all these did Phoebus Apollo turn the mouths together 12.323. /and drink choice wine, honey-sweet: nay, but their might too is goodly, seeing they fight amid the foremost Lycians. Ah friend, if once escaped from this battle we were for ever to be ageless and immortal, neither should I fight myself amid the foremost 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. 20.231. /And Erichthonius begat Tros to be king among the Trojans, and from Tros again three peerless sons were born, Ilus, and Assaracus, and godlike Ganymedes that was born the fairest of mortal men; wherefore the gods caught him up on high to be cupbearer to Zeus by reason of his beauty, that he might dwell with the immortals. 20.232. /And Erichthonius begat Tros to be king among the Trojans, and from Tros again three peerless sons were born, Ilus, and Assaracus, and godlike Ganymedes that was born the fairest of mortal men; wherefore the gods caught him up on high to be cupbearer to Zeus by reason of his beauty, that he might dwell with the immortals. 20.233. /And Erichthonius begat Tros to be king among the Trojans, and from Tros again three peerless sons were born, Ilus, and Assaracus, and godlike Ganymedes that was born the fairest of mortal men; wherefore the gods caught him up on high to be cupbearer to Zeus by reason of his beauty, that he might dwell with the immortals. 20.234. /And Erichthonius begat Tros to be king among the Trojans, and from Tros again three peerless sons were born, Ilus, and Assaracus, and godlike Ganymedes that was born the fairest of mortal men; wherefore the gods caught him up on high to be cupbearer to Zeus by reason of his beauty, that he might dwell with the immortals. 20.235. /And Ilus again begat a son, peerless Laomedon, and Laomedon begat Tithonus and Priam and Clytius, and Hicetaon, scion of Ares. And Assaracus begat Capys, and he Anchises; but Anchises begat me and Priam goodly Hector.
3. Homer, Odyssey, 4.564-4.569, 5.1, 5.116-5.128, 5.135-5.139, 5.333-5.335, 7.254-7.258, 10.210-10.574, 11.488-11.491, 15.250 (8th cent. BCE - 7th cent. BCE)

4. Homeric Hymns, To Aphrodite, 10, 100-109, 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, 210-218, 22, 220-229, 23, 230-239, 24, 240-249, 25, 250-259, 26, 260-269, 27, 270-279, 28, 280-289, 29, 290, 30-49, 5, 50-59, 6, 60-69, 7, 70-79, 8, 80-89, 9, 90-99, 1 (8th cent. BCE - 7th cent. BCE)

5. Homeric Hymns, To Demeter, 227-300, 225 (8th cent. BCE - 6th cent. BCE)

225. Her lovely eyes, cast down, would not sit there
6. Homeric Hymns, To Hermes, 253-292, 322-396, 466-474, 483-489, 513-573, 252 (8th cent. BCE - 6th cent. BCE)

252. His armpit. Phoebus recognized him, though
7. Homeric Hymns, To Apollo And The Muses, 480 (8th cent. BCE - 8th cent. BCE)

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

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

10. Mimnermus of Colophon, Fragments, 4 (7th cent. BCE - 6th cent. BCE)

11. Euripides, Helen, 1313-1318, 1346-1352, 1312 (5th cent. BCE - 5th cent. BCE)

1312. τὰν ἁρπασθεῖσαν κυκλίων
12. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)

13. Diodorus Siculus, Historical Library, 3.58-3.59, 3.58.2-3.58.4 (1st cent. BCE - 1st cent. BCE)

3.58. 1.  However, an account is handed down also that this goddess was born in Phrygia. For the natives of that country have the following myth: In ancient times Meïon became king of Phrygia and Lydia; and marrying Dindymê he begat an infant daughter, but being unwilling to rear her he exposed her on the mountain which was called Cybelus. There, in accordance with some divine providence, both the leopards and some of the other especially ferocious wild beasts offered their nipples to the child and so gave it nourishment,,2.  and some women who were tending the flocks in that place witnessed the happening, and being astonished at the strange event took up the babe and called her Cybelê after the name of the place. The child, as she grew up, excelled in both beauty and virtue and also came to be admired for her intelligence; for she was the first to devise the pipe of many reeds and to invent cymbals and kettledrums with which to accompany the games and the dance, and in addition she taught how to heal the sicknesses of both flocks and little children by means of rites of purification;,3.  in consequence, since the babes were saved from death by her spells and were generally taken up in her arms, her devotion to them and affection for them led all the people to speak of her as the "mother of the mountain." The man who associated with her and loved her more than anyone else, they say, was Marsyas the physician, who was admired for his intelligence and chastity; and a proof of his intelligence they find in the fact that he imitated the sounds made by the pipe of many reeds and carried all its notes over into the flute, and as an indication of his chastity they cite his abstinence from sexual pleasures until the day of his death.,4.  Now Cybelê, the myth records, having arrived at full womanhood, came to love a certain native youth who was known as Attis, but at a later time received the appellation Papas; with him she consorted secretly and became with child, and at about the same time her parents recognized her as their child.  Consequently she was brought up into the palace, and her father welcomed her at the outset under the impression that she was a virgin, but later, when he learned of her seduction, he put to death her nurses and Attis as well and cast their bodies forth to lie unburied; whereupon Cybelê, they say, because of her love for the youth and grief over the nurses, became frenzied and rushed out of the palace into the countryside. And crying aloud and beating upon a kettledrum she visited every country alone, with hair hanging free, and Marsyas, out of pity for her plight, voluntarily followed her and accompanied her in her wanderings because of the love which he had formerly borne her. 3.58.2.  and some women who were tending the flocks in that place witnessed the happening, and being astonished at the strange event took up the babe and called her Cybelê after the name of the place. The child, as she grew up, excelled in both beauty and virtue and also came to be admired for her intelligence; for she was the first to devise the pipe of many reeds and to invent cymbals and kettledrums with which to accompany the games and the dance, and in addition she taught how to heal the sicknesses of both flocks and little children by means of rites of purification; 3.58.3.  in consequence, since the babes were saved from death by her spells and were generally taken up in her arms, her devotion to them and affection for them led all the people to speak of her as the "mother of the mountain." The man who associated with her and loved her more than anyone else, they say, was Marsyas the physician, who was admired for his intelligence and chastity; and a proof of his intelligence they find in the fact that he imitated the sounds made by the pipe of many reeds and carried all its notes over into the flute, and as an indication of his chastity they cite his abstinence from sexual pleasures until the day of his death. 3.58.4.  Now Cybelê, the myth records, having arrived at full womanhood, came to love a certain native youth who was known as Attis, but at a later time received the appellation Papas; with him she consorted secretly and became with child, and at about the same time her parents recognized her as their child.  Consequently she was brought up into the palace, and her father welcomed her at the outset under the impression that she was a virgin, but later, when he learned of her seduction, he put to death her nurses and Attis as well and cast their bodies forth to lie unburied; whereupon Cybelê, they say, because of her love for the youth and grief over the nurses, became frenzied and rushed out of the palace into the countryside. And crying aloud and beating upon a kettledrum she visited every country alone, with hair hanging free, and Marsyas, out of pity for her plight, voluntarily followed her and accompanied her in her wanderings because of the love which he had formerly borne her. 3.59. 2.  When they came to Dionysus in the city of Nysa they found there Apollo, who was being accorded high favour because of the lyre, which, they say, Hermes invented, though Apollo was the first to play it fittingly; and when Marsyas strove with Apollo in a contest of skill and the Nysaeans had been appointed judges, the first time Apollo played upon the lyre without accompanying it with his voice, while Marsyas, striking up upon his pipes, amazed the ears of his hearers by their strange music and in their opinion far excelled, by reason of his melody, the first contestant.,3.  But since they had agreed to take turn about in displaying their skill to the judges, Apollo, they say, added, this second time, his voice in harmony with the music of the lyre, whereby he gained greater approval than that which had formerly been accorded to the pipes. Marsyas, however, was enraged and tried to prove to the hearers that he was losing the contest in defiance of every principle of justice; for, he argued, it should be a comparison of skill and not of voice, and only by such a test was it possible to judge between the harmony and music of the lyre and of the pipes; and furthermore, it was unjust that two skills should be compared in combination against but one. Apollo, however, as the myth relates, replied that he was in no sense taking any unfair advantage of the other;,4.  in fact, when Marsyas blew into his pipes he was doing almost the same thing as himself; consequently the rule should be made either that they should both be accorded this equal privilege of combining their skills, or that neither of them should use his mouth in the contest but should display his special skill by the use only of his hands.,5.  When the hearers decided that Apollo presented the more just argument, their skills were again compared; Marsyas was defeated, and Apollo, who had become somewhat embittered by the quarrel, flayed the defeated man alive. But quickly repenting and being distressed at what he had done, he broke the strings of the lyre and destroyed the harmony of sounds which he had discovered.,6.  The harmony of the strings, however, was rediscovered, when the Muses added later the middle string, Linus the string struck with the forefinger, and Orpheus and Thamyras the lowest string and the one next to it. And Apollo, they say, laid away both the lyre and the pipes as a votive offering in the cave of Dionysus, and becoming enamoured of Cybelê joined in her wanderings as far as the land of the Hyperboreans.,7.  But, the myth goes on to say, a pestilence fell upon human beings throughout Phrygia and the land ceased to bear fruit, and when the unfortunate people inquired of the god how they might rid themselves of their ills he commanded them, it is said, to bury the body of Attis and to honour Cybelê as a goddess. Consequently the physicians, since the body had disappeared in the course of time, made an image of the youth, before which they sang dirges and by means of honours in keeping with his suffering propitiated the wrath of him who had been wronged; and these rites they continue to perform down to our own lifetime.,8.  As for Cybelê, in ancient times they erected altars and performed sacrifices to her yearly; and later they built for her a costly temple in Pisinus of Phrygia, and established honours and sacrifices of the greatest magnificence, Midas their king taking part in all these works out of his devotion to beauty; and beside the statue of the goddess they set up panthers and lions, since it was the common opinion that she had first been nursed by these animals. Such, then, are the myths which are told about Mother of the Gods both among the Phrygians and by the Atlantians who dwell on the coast of the ocean.
14. Lucretius Carus, On The Nature of Things, 5.82 (1st cent. BCE - 1st cent. BCE)

15. Ovid, Fasti, 4.223-4.244 (1st cent. BCE - 1st cent. CE)

4.223. ‘In the woods, a Phrygian boy, Attis, of handsome face 4.224. Won the tower-bearing goddess with his chaste passion. 4.225. She desired him to serve her, and protect her temple 4.226. And said: “Wish, you might be a boy for ever.” 4.227. He promised to be true, and said: “If I’m lying 4.228. May the love I fail in be my last love.” 4.229. He did fail, and in meeting the nymph Sagaritis 4.230. Abandoned what he was: the goddess, angered, avenged it. 4.231. She destroyed the Naiad, by wounding a tree 4.232. Since the tree contained the Naiad’s fate. 4.233. Attis was maddened, and thinking his chamber’s roof 4.234. Was falling, fled for the summit of Mount Dindymus. 4.235. Now he cried: “Remove the torches”, now he cried: 4.236. “Take the whips away”: often swearing he saw the Furies. 4.237. He tore at his body too with a sharp stone 4.238. And dragged his long hair in the filthy dust 4.239. Shouting: “I deserved this! I pay the due penalty 4.240. In blood! Ah! Let the parts that harmed me, perish! 4.241. Let them perish!” cutting away the burden of his groin 4.242. And suddenly bereft of every mark of manhood. 4.243. His madness set a precedent, and his unmanly servant 4.244. Toss their hair, and cut off their members as if worthless.’
16. Strabo, Geography, 12.4.6, 12.8.11, 13.1.4 (1st cent. BCE - 1st cent. BCE)

12.8.11. Cyzicus is an island in the Propontis, being connected with the mainland by two bridges; and it is not only most excellent in the fertility of its soil, but in size has a perimeter of about five hundred stadia. It has a city of the same name near the bridges themselves, and two harbors that can be closed, and more than two hundred ship-sheds. One part of the city is on level ground and the other is near a mountain called Arcton-oros. Above this mountain lies another mountain, Dindymus; it rises into a single peak, and it has a sanctuary of Dindymene, Mother of the Gods, which was founded by the Argonauts. This city rivals the foremost of the cities of Asia in size, in beauty, and in its excellent administration of affairs both in peace and in war. And its adornment appears to be of a type similar to that of Rhodes and Massalia and ancient Carthage. Now I am omitting most details, but I may say that there are three directors who take care of the public buildings and the engines of war, and three who have charge of the treasure-houses, one of which contains arms and another engines of war and another grain. They prevent the grain from spoiling by mixing Chalcidic earth with it. They showed in the Mithridatic war the advantage resulting from this preparation of theirs; for when the king unexpectedly came over against them with one hundred and fifty thousand men and with a large cavalry, and took possession of the mountain opposite the city, the mountain called Adrasteia, and of the suburb, and then, when he transferred his army to the neck of land above the city and was fighting them, not only on land, but also by sea with four hundred ships, the Cyziceni held out against all attacks, and, by digging a counter-tunnel, all but captured the king alive in his own tunnel; but he forestalled this by taking precautions and by withdrawing outside his tunnel: Lucullus, the Roman general, was able, though late, to send an auxiliary force to the city by night; and, too, as an aid to the Cyziceni, famine fell upon that multitudinous army, a thing which the king did not foresee, because he suffered a great loss of men before he left the island. But the Romans honored the city; and it is free to this day, and holds a large territory, not only that which it has held from ancient times, but also other territory presented to it by the Romans; for, of the Troad, they possess the parts round Zeleia on the far side of the Aesepus, as also the plain of Adrasteia, and, of Lake Dascylitis, they possess some parts, while the Byzantians possess the others. And in addition to Dolionis and Mygdonis they occupy a considerable territory extending as far as lake Miletopolitis and Lake Apolloniatis itself. It is through this region that the Rhyndacus River flows; this river has its sources in Azanitis, and then, receiving from Mysia Abrettene, among other rivers, the Macestus, which flows from Ancyra in Abaeitis, empties into the Propontis opposite the island Besbicos. In this island of the Cyziceni is a well-wooded mountain called Artace; and in front of this mountain lies an isle bearing the same name; and near by is a promontory called Melanus, which one passes on a coasting-voyage from Cyzicus to Priapus. 13.1.4. The Aeolians, then, were scattered throughout the whole of that country which, as I have said, the poet called Trojan. As for later authorities, some apply the name to all Aeolis, but others to only a part of it; and some to the whole of Troy, but others to only a part of it, not wholly agreeing with one another about anything. For instance, in reference to the places on the Propontis, Homer makes the Troad begin at the Aesepus River, whereas Eudoxus makes it begin at Priapus and Artace, the place on the island of the Cyziceni that lies opposite Priapus, and thus contracts the limits; but Damastes contracts the country still more, making it begin at Parium; and, in fact, Damastes prolongs the Troad to Lectum, whereas other writers prolong it differently. Charon of Lampsacus diminishes its extent by three hundred stadia more, making it begin at Practius, for that is the distance from Parium to Practius; however, he prolongs it to Adramyttium. Scylax of Caryanda makes it begin at Abydus; and similarly Ephorus says that Aeolis extends from Abydus to Cyme, while others define its extent differently.
17. Pausanias, Description of Greece, 7.17.9-7.17.12, 8.25.4-8.25.5, 8.42.3-8.42.7 (2nd cent. CE - 2nd cent. CE)

7.17.9. The people of Dyme have a temple of Athena with an extremely ancient image; they have as well a sanctuary built for the Dindymenian mother and Attis. As to Attis, I could learn no secret about him, Or, with the proposed addition of ὄν : “Who Attis was I could not discover, as it is a religious secret.” but Hermesianax, the elegiac poet, says in a poem that he was the son of Galaus the Phrygian, and that he was a eunuch from birth. The account of Hermesianax goes on to say that, on growing up, Attis migrated to Lydia and celebrated for the Lydians the orgies of the Mother; that he rose to such honor with her that Zeus, being wroth at it, Or, reading αὐτοῖς and Ἄττῃ : “honor with them that Zeus, being wroth with him, sent, etc.” sent a boar to destroy the tillage of the Lydians. 7.17.10. Then certain Lydians, with Attis himself, were killed by the boar, and it is consistent with this that the Gauls who inhabit Pessinus abstain from pork. But the current view about Attis is different, the local legend about him being this. Zeus, it is said, let fall in his sleep seed upon the ground, which in course of time sent up a demon, with two sexual organs, male and female. They call the demon Agdistis. But the gods, fearing With δήσαντες the meaning is: “bound Agdistis and cut off.” Agdistis, cut off the male organ. 7.17.11. There grew up from it an almond-tree with its fruit ripe, and a daughter of the river Sangarius, they say, took of the fruit and laid it in her bosom, when it at once disappeared, but she was with child. A boy was born, and exposed, but was tended by a he-goat. As he grew up his beauty was more than human, and Agdistis fell in love with him. When he had grown up, Attis was sent by his relatives to Pessinus, that he might wed the king's daughter. 7.17.12. The marriage-song was being sung, when Agdistis appeared, and Attis went mad and cut off his genitals, as also did he who was giving him his daughter in marriage. But Agdistis repented of what he had done to Attis, and persuaded Zeus to grant that the body of Attis should neither rot at all nor decay. 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.
18. Arnobius, Against The Gentiles, 5.5-5.7 (3rd cent. CE - 4th cent. CE)

19. Callimachus, Hymns, 5.101

20. Mimnermus, Fragments, 4



Subjects of this text:

subject book bibliographic info
achilles Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 20
actaeon Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 58
aeneas Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 58; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109, 140
aesepus Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 140
agdistis Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
aineias Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 82
anchises Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 57, 58; Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 82; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
aphrodite, and tyranny Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
aphrodite Faulkner and Hodkinson, Hymnic Narrative and the Narratology of Greek Hymns (2015) 25; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 57, 58; Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 82; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109, 140; Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 148; Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 20
apollo Faulkner and Hodkinson, Hymnic Narrative and the Narratology of Greek Hymns (2015) 25; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 57
argos and argives Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 140
ariadne Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 82
aristoteles, peripatetics Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 20
artemis Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 58; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
asclepius Edmonds, Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets (2004) 92
asia, europe and Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 140
athena Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 58; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
attis Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
calypso Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 140; Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 20
circe Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 140
clay, j. s. Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 82
clay, jenny straus Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
cleitus, mythology Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 20
cult Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 57
deification, heroes, individuals Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 20
demeter, and iasion Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 140
demeter Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 57
deo Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
dindymene Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
divination Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 58
divinity, central attributes Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 2
edmunds, l. Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 82
egypt Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 20
eleusis Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
elysium Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 20
eos Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 82; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 140; Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 20
epithalamium Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 2
euripides, on the mother of the gods Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
fertility (cults) Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 148
ganymede, as paradigm Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 82
ganymede Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 20
gender, female Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 57
gilgamesh Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 140
gods, as distinct from heroes Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 82
gordius Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
greece, archaic period Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 20
gyges, ring of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
hades, underworld Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 20
hellespontine phrygia Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 140
herakles Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 82
herdsman Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109, 140
hermes Faulkner and Hodkinson, Hymnic Narrative and the Narratology of Greek Hymns (2015) 25
heroism, and immortality Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 82
hesiod Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 140
homer, odyssey Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 20
homer Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 20
homeric hymn, to aphrodite Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109, 140
homeric hymn, to demeter Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
hymns, motifs in Faulkner and Hodkinson, Hymnic Narrative and the Narratology of Greek Hymns (2015) 25
hymns, narrative structure of Faulkner and Hodkinson, Hymnic Narrative and the Narratology of Greek Hymns (2015) 25
iasion Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 140
ida Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 140
immortalis Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 2
immortality, and heroism Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 82
immortality, of gods, acquired immortality, post-mortem Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 20
immortality, of gods, eternal life Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 20
immortality, of the gods Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 2
immortality Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 57, 58
ino leucothea Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 20
ishtar Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 140
janko, richard Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
joy Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 2
jupiter Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 20
kalypso Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 82
kingship, lydian Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
kybele, and aphrodite Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
kybele Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
laidlaw, william a. Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
lamentation and grief Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
lions, and the mother of the gods Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
lydia and lydians, and babylon Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 140
marriage customs, of gods and heroes Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109, 140
marriage customs, of tyrants Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 140
meles Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
menelaus Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 20
mermnads Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
metaphor, metaphorical language Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 148
midas, mother of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
mondi, r. Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 82
mortalis Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 2
mother of the gods, and aphrodite Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
mother of the gods, and artemis Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
mother of the gods, as daughter of phrygian king Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
mother of the gods, as mountain mother Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
mother of the gods, daughter of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
mother of the gods, multiple identities of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 140
mother of the gods, rivers, streams, and springs associated with Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 140
mount ida Faulkner and Hodkinson, Hymnic Narrative and the Narratology of Greek Hymns (2015) 25
mount olympus Faulkner and Hodkinson, Hymnic Narrative and the Narratology of Greek Hymns (2015) 25
mt olympus Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 57
myth(ological), mythology Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 148
narration Faulkner and Hodkinson, Hymnic Narrative and the Narratology of Greek Hymns (2015) 25
nymph, and nymphs Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109, 140
odysseus Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 140; Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 20
olymp Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 20
paris Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
pedasus Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 140
peleus Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 140
pharos Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 20
phrygia and phrygians, and trojans Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
phrygia and phrygians, hellespontine Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 140
post-mortality belief, belief, greek context Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 20
post-mortality belief, representation of, greek context Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 20
prophecy, foretelling the future Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 58
proteus, mythology Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 20
punishment, divine Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 58
queen, of lydia Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
rome and romans Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
sacred marriage, in myth Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 140
sacred marriage Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 140
securus Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 2
semele Edmonds, Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets (2004) 92
sex, between mortals and gods Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 82
tantalus Edmonds, Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets (2004) 92
thetis Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 140
tiresias Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 58
titan Edmonds, Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets (2004) 92
tithonos, as paradigm Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 82
tithonus Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 58; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 140; Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 20
troad Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 140
trojan war Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109, 140
troy Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 58
troy and trojans, and lydians Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
troy and trojans, and phrygians Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
troy and trojans, kingship and Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
tyranny, theology of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 140
wedding' Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 148
zeus Faulkner and Hodkinson, Hymnic Narrative and the Narratology of Greek Hymns (2015) 25; Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 82; Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 148
ziggurat Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109
βροτόϲ Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 2
θνητόϲ Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 2
ἀγήραοϲ Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 2
ἀθάνατοϲ Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 2
ἀκηδήϲ Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 2