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9491

Plutarch, Camillus, 5.2

ταύτην ἄν τις ἀπὸ τῶν δρωμένων ἱερῶν μάλιστα Λευκοθέαν νομίσειεν εἶναι, καὶ γὰρ θεράπαιναν εἰς τὸν σηκὸν εἰσάγουσαι ῥαπίζουσιν, εἶτʼ ἐξελαύνουσι καὶ τὰ τῶν ἀδελφῶν τέκνα πρὸ τῶν ἰδίων ἐναγκαλίζονται καὶ δρῶσι περὶ τὴν θυσίαν ἃ ταῖς Διονύσου τροφοῖς καὶ τοῖς διὰ τὴν παλλακὴν πάθεσι τῆς Ἰνοῦς προσέοικε. μετὰ δὲ τὰς εὐχὰς ὁ Κάμιλλος εἰς τὴν Φαλίσκων ἐνέβαλε, καὶ μάχῃ μεγάλῃ τούτους τε καὶ Καπηνάτας προσβοηθήσαντας αὐτοῖς ἐνίκησεν. From the sacred rites used in the worship of this goddess, she might be held to be almost identical with Leucothea. The women bring a serving-maid into the sanctuary and beat her with rods, then drive her forth again; they embrace their nephews and nieces in preference to their own children; and their conduct at the sacrifice resembles that of the nurses of Dionysus, or that of Ino under the afflictions put upon her by her husband’s concubine. After his vows, Camillus invaded the country of the Faliscans and conquered them in a great battle, together with the Capenates who came up to their aid.

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

8 results
1. Homer, Iliad, 6.130-6.140 (8th cent. BCE - 7th cent. BCE) 6.130. /Nay, for even the son of Dryas, mighty Lycurgus, lived not long, seeing that he strove with heavenly gods—he that on a time drave down over the sacred mount of Nysa the nursing mothers of mad Dionysus; and they all let fall to the ground their wands, smitten with an ox-goad by man-slaying Lycurgus. 6.131. /Nay, for even the son of Dryas, mighty Lycurgus, lived not long, seeing that he strove with heavenly gods—he that on a time drave down over the sacred mount of Nysa the nursing mothers of mad Dionysus; and they all let fall to the ground their wands, smitten with an ox-goad by man-slaying Lycurgus. 6.132. /Nay, for even the son of Dryas, mighty Lycurgus, lived not long, seeing that he strove with heavenly gods—he that on a time drave down over the sacred mount of Nysa the nursing mothers of mad Dionysus; and they all let fall to the ground their wands, smitten with an ox-goad by man-slaying Lycurgus. 6.133. /Nay, for even the son of Dryas, mighty Lycurgus, lived not long, seeing that he strove with heavenly gods—he that on a time drave down over the sacred mount of Nysa the nursing mothers of mad Dionysus; and they all let fall to the ground their wands, smitten with an ox-goad by man-slaying Lycurgus. 6.134. /Nay, for even the son of Dryas, mighty Lycurgus, lived not long, seeing that he strove with heavenly gods—he that on a time drave down over the sacred mount of Nysa the nursing mothers of mad Dionysus; and they all let fall to the ground their wands, smitten with an ox-goad by man-slaying Lycurgus. 6.135. /But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the man's threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind; 6.136. /But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the man's threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind; 6.137. /But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the man's threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind; 6.138. /But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the man's threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind; 6.139. /But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the man's threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind; 6.140. /and he lived not for long, seeing that he was hated of all the immortal gods. So would not I be minded to fight against the blessed gods. But if thou art of men, who eat the fruit of the field, draw nigh, that thou mayest the sooner enter the toils of destruction. Then spake to him the glorious son of Hippolochus:
2. Anacreon, Fragments, 357 (6th cent. BCE - 5th cent. BCE)
3. Anacreon, Fragments, 357 (6th cent. BCE - 5th cent. BCE)
4. Euripides, Bacchae, 1044-1152, 31-40, 677-774, 1043 (5th cent. BCE - 5th cent. BCE) 1043. ἐπεὶ θεράπνας τῆσδε Θηβαίας χθονὸς 1043. When we left the dwellings of the Theban land and crossed the streams of Asopus
5. Plutarch, Camillus, 5.1 (1st cent. CE - 2nd cent. CE) 5.1. In the tenth year of the war, 396 B.C. the Senate abolished the other magistracies and appointed Camillus dictator. After choosing Cornelius Scipio as his master of horse, in the first place he made solemn vows to the gods that, in case the war had a glorious ending, he would celebrate the great games in their honour, and dedicate a temple to a goddess whom the Romans call Mater Matuta.
6. Plutarch, On Brotherly Love, None (1st cent. CE - 2nd cent. CE) 492d. And when his brother Iphicles fell at the battle in Lacedaemon, Heracles was filled with great grief and retired from the entire Peloponnesus. And Leucothea, also, when her sister died, brought up her child and helped to have him consecrated together with herself as a god; whence it is that the women of Rome in the festival of Leucothea, whom they call Matuta, take in their arms and honour, not their own, but their sisters' children.
7. Plutarch, Marius, 17.9-17.11 (1st cent. CE - 2nd cent. CE)
8. Plutarch, Roman Questions, None (1st cent. CE - 2nd cent. CE) 267d. Why is it that it is forbidden to slave-women to set foot in the shrine of Matuta, and why do the women bring in one slave-woman only and slap her on the head and beat her? Is the beating of this slave but a symbol of the prohibition, and do they prevent the others from entering because of the legend? For Ino is said to have become madly jealous of a slave-woman on her husband's account, and to have vented her madness on her son. The Greeks relate that the slave was an Aetolian by birth and that her name was Antiphera. Wherefore also in my native town, Chaeroneia, the temple-guardian stands before the precinct of Leucothea and, taking a whip in his hand, makes proclamation: "Let no slave enter, nor any Aetolian, man or woman!

Subjects of this text:

subject	book bibliographic info
bacchants, bacchae, bacchai	Bernabe et al., Redefining Dionysos (2013) 161
camillus	Buszard, Greek Translations of Roman Gods (2023) 112
cult, cultic acts for specific cults, the corresponding god or place	Bernabe et al., Redefining Dionysos (2013) 161
cult, of ino	Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 133
dionysius of halicarnassus	Buszard, Greek Translations of Roman Gods (2023) 112
dionysos, and heroines	Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 133
dionysos, arrival	Bernabe et al., Redefining Dionysos (2013) 161
dionysos, as rescuer	Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 133
dionysos, awakening	Bernabe et al., Redefining Dionysos (2013) 161
dionysos, dionysos bromios	Bernabe et al., Redefining Dionysos (2013) 161
dionysos, nurse of	Bernabe et al., Redefining Dionysos (2013) 161
dionysos, punishment	Bernabe et al., Redefining Dionysos (2013) 161
dionysos	Bernabe et al., Redefining Dionysos (2013) 161
dismemberment	Bernabe et al., Redefining Dionysos (2013) 161
ecstasy ἔκστασις, ecstatic	Bernabe et al., Redefining Dionysos (2013) 161
fortuna, fortuna muliebris	Buszard, Greek Translations of Roman Gods (2023) 112
gender, and immortality	Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 133
hellenistic	Bernabe et al., Redefining Dionysos (2013) 161
henrichs, α.	Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 133
heroines, and dionysos	Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 133
immortality, and gender	Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 133
ino-leukothea, cult of	Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 133
ino	Bernabe et al., Redefining Dionysos (2013) 161
ivy	Bernabe et al., Redefining Dionysos (2013) 161
maenad-nymphs	Bernabe et al., Redefining Dionysos (2013) 161
maenads, maenadic, maenadism, rites/cults	Bernabe et al., Redefining Dionysos (2013) 161
maenads, maenadic, maenadism	Bernabe et al., Redefining Dionysos (2013) 161
mater matuta	Buszard, Greek Translations of Roman Gods (2023) 112
matuta	Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 133
melitaia	Bernabe et al., Redefining Dionysos (2013) 161
myth, and cult	Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 133
myth, mythical	Bernabe et al., Redefining Dionysos (2013) 161
nurses	Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 133
nymph	Bernabe et al., Redefining Dionysos (2013) 161
nysa, nyseion	Bernabe et al., Redefining Dionysos (2013) 161
plutarch	Buszard, Greek Translations of Roman Gods (2023) 112
pottery	Bernabe et al., Redefining Dionysos (2013) 161
punishment	Bernabe et al., Redefining Dionysos (2013) 161
reciprocity, between mortals and gods	Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 133
rescue, by dionysos	Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 133
rite, ritual, maenadic	Bernabe et al., Redefining Dionysos (2013) 161
rites, matralia (mater matuta)	Buszard, Greek Translations of Roman Gods (2023) 112
rome, roman	Bernabe et al., Redefining Dionysos (2013) 161
schachter, α.	Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 133
thebes, theban	Bernabe et al., Redefining Dionysos (2013) 161
veii	Buszard, Greek Translations of Roman Gods (2023) 112
woman'	Bernabe et al., Redefining Dionysos (2013) 161