Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database



9637
Pollux, Onomasticon, 4.55
NaN


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

8 results
1. Euripides, Bacchae, 120-129, 13, 130-139, 14, 140-149, 15, 150-159, 16, 160-169, 17-87, 12 (5th cent. BCE - 5th cent. BCE)

12. πέριξ ἐγὼ ʼκάλυψα βοτρυώδει χλόῃ.
2. Plato, Phaedrus, 264d, 264c (5th cent. BCE - 4th cent. BCE)

264c. Phaedrus. You flatter me in thinking that I can discern his motives so accurately. Socrates. But I do think you will agree to this, that every discourse must be organized, like a living being, with a body of its own, as it were, so as not to be headless or footless, but to have a middle and members, composed in fitting relation to each other and to the whole. Phaedrus. Certainly. Socrates. See then whether this is the case with your friend’s discourse, or not. You will find
3. Diodorus Siculus, Historical Library, 3.58-3.59, 5.49 (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. 3.59. 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. 5.49. 1.  This wedding of Cadmus and Harmonia was the first, we are told, for which the gods provided the marriage-feast, and Demeter, becoming enamoured of Iasion, presented him with the fruit of the corn, Hermes gave a lyre, Athena the renowned necklace and a robe and a flute, and Electra the sacred rites of the Great Mother of the Gods, as she is called, together with cymbals and kettledrums and the instruments of her ritual; and Apollo played upon the lyre and the Muses upon their flutes, and the rest of the gods spoke them fair and gave the pair their aid in the celebration of the wedding.,2.  After this Cadmus, they say, in accordance with the oracle he had received, founded Thebes in Boeotia, while Iasion married Cybelê and begat Corybas. And after Iasion had been removed into the circle of the gods, Dardanus and Cybelê and Corybas conveyed to Asia the sacred rites of the Mother of the Gods and removed with them to Phrygia.,3.  Thereupon Cybelê, joining herself to the first Olympus, begat Alcê and called the goddess Cybelê after herself; and Corybas gave the name of Corybantes to all who, in celebrating the rites of his mother, acted like men possessed, and married Thebê, the daughter of Cilix.,4.  In like manner he also transferred the flute from Samothrace to Phrygia and to Lyrnessus the lyre which Hermes gave and which at a later time Achilles took for himself when he sacked that city. To Iasion and Demeter, according to the story the myths relate, was born Plutus or Wealth, but the reference is, as a matter of fact, to the wealth of the corn, which was presented to Iasion because of Demeter's association with him at the time of the wedding of Harmonia.,5.  Now the details of the initiatory rite are guarded among the matters not to be divulged and are communicated to the initiates alone; but the fame has travelled wide of how these gods appear to mankind and bring unexpected aid to those initiates of theirs who call upon them in the midst of perils.,6.  The claim is also made that men who have taken part in the mysteries become both more pious and more just and better in every respect than they were before. And this is the reason, we are told, why the most famous both of the ancient heroes and of the demi-gods were eagerly desirous of taking part in the initiatory rite; and in fact Jason and the Dioscori, and Heracles and Orpheus as well, after their initiation attained success in all the campaigns they undertook, because these gods appeared to them.
4. Apollodorus, Bibliotheca, 3.5.1, 3.12.1, 3.12.3 (1st cent. CE - 2nd cent. CE)

3.5.1. Διόνυσος δὲ εὑρετὴς ἀμπέλου γενόμενος, Ἥρας μανίαν αὐτῷ ἐμβαλούσης περιπλανᾶται Αἴγυπτόν τε καὶ Συρίαν. καὶ τὸ μὲν πρῶτον Πρωτεὺς αὐτὸν ὑποδέχεται βασιλεὺς Αἰγυπτίων, αὖθις δὲ εἰς Κύβελα τῆς Φρυγίας ἀφικνεῖται, κἀκεῖ καθαρθεὶς ὑπὸ Ῥέας καὶ τὰς τελετὰς ἐκμαθών, καὶ λαβὼν παρʼ ἐκείνης τὴν στολήν, ἐπὶ Ἰνδοὺς 1 -- διὰ τῆς Θράκης ἠπείγετο. Λυκοῦργος δὲ παῖς Δρύαντος, Ἠδωνῶν βασιλεύων, οἳ Στρυμόνα ποταμὸν παροικοῦσι, πρῶτος ὑβρίσας ἐξέβαλεν αὐτόν. καὶ Διόνυσος μὲν εἰς θάλασσαν πρὸς Θέτιν τὴν Νηρέως κατέφυγε, Βάκχαι δὲ ἐγένοντο αἰχμάλωτοι καὶ τὸ συνεπόμενον Σατύρων πλῆθος αὐτῷ. αὖθις δὲ αἱ Βάκχαι ἐλύθησαν ἐξαίφνης, Λυκούργῳ δὲ μανίαν ἐνεποίησε 2 -- Διόνυσος. ὁ δὲ μεμηνὼς Δρύαντα τὸν παῖδα, ἀμπέλου νομίζων κλῆμα κόπτειν, πελέκει πλήξας ἀπέκτεινε, καὶ ἀκρωτηριάσας αὐτὸν ἐσωφρόνησε. 1 -- τῆς δὲ γῆς ἀκάρπου μενούσης, ἔχρησεν ὁ θεὸς καρποφορήσειν αὐτήν, ἂν θανατωθῇ Λυκοῦργος. Ἠδωνοὶ δὲ ἀκούσαντες εἰς τὸ Παγγαῖον αὐτὸν ἀπαγαγόντες ὄρος ἔδησαν, κἀκεῖ κατὰ Διονύσου βούλησιν ὑπὸ ἵππων διαφθαρεὶς ἀπέθανε. 3.12.1. Ἠλέκτρας δὲ τῆς Ἄτλαντος καὶ Διὸς Ἰασίων καὶ Δάρδανος ἐγένοντο. Ἰασίων μὲν οὖν ἐρασθεὶς Δήμητρος καὶ θέλων καταισχῦναι τὴν θεὸν κεραυνοῦται, Δάρδανος δὲ ἐπὶ τῷ θανάτῳ τοῦ ἀδελφοῦ λυπούμενος, Σαμοθρᾴκην ἀπολιπὼν εἰς τὴν ἀντίπερα ἤπειρον ἦλθε. ταύτης δὲ ἐβασίλευε Τεῦκρος ποταμοῦ Σκαμάνδρου καὶ νύμφης Ἰδαίας· ἀφʼ οὗ καὶ οἱ τὴν χώραν νεμόμενοι Τεῦκροι προσηγορεύοντο. ὑποδεχθεὶς δὲ ὑπὸ τοῦ βασιλέως, καὶ λαβὼν μέρος τῆς γῆς καὶ τὴν ἐκείνου θυγατέρα Βάτειαν, Δάρδανον ἔκτισε πόλιν· τελευτήσαντος δὲ Τεύκρου 1 -- τὴν χώραν ἅπασαν Δαρδανίαν ἐκάλεσε. 3.12.3. Ἶλος δὲ εἰς Φρυγίαν ἀφικόμενος καὶ καταλαβὼν ὑπὸ τοῦ βασιλέως αὐτόθι τεθειμένον ἀγῶνα νικᾷ πάλην· καὶ λαβὼν ἆθλον πεντήκοντα κόρους 2 -- καὶ κόρας τὰς ἴσας, δόντος αὐτῷ τοῦ βασιλέως κατὰ χρησμὸν καὶ βοῦν ποικίλην, καὶ φράσαντος ἐν ᾧπερ ἂν αὐτὴ κλιθῇ τόπῳ πόλιν κτίζειν, εἵπετο τῇ βοΐ. ἡ δὲ ἀφικομένη ἐπὶ τὸν λεγόμενον τῆς Φρυγίας Ἄτης λόφον κλίνεται· ἔνθα πόλιν κτίσας Ἶλος ταύτην μὲν Ἴλιον ἐκάλεσε, τῷ δὲ Διὶ σημεῖον εὐξάμενος αὐτῷ τι φανῆναι, μεθʼ ἡμέραν τὸ διιπετὲς παλλάδιον πρὸ τῆς σκηνῆς κείμενον ἐθεάσατο. ἦν δὲ τῷ μεγέθει τρίπηχυ, τοῖς δὲ ποσὶ συμβεβηκός, καὶ τῇ μὲν δεξιᾷ δόρυ διηρμένον 1 -- ἔχον τῇ δὲ ἑτέρᾳ ἠλακάτην καὶ ἄτρακτον. ἱστορία δὲ 1 -- ἡ περὶ τοῦ παλλαδίου τοιάδε φέρεται· φασὶ γεννηθεῖσαν τὴν Ἀθηνᾶν παρὰ Τρίτωνι τρέφεσθαι, ᾧ θυγάτηρ ἦν Παλλάς· ἀμφοτέρας δὲ ἀσκούσας τὰ κατὰ πόλεμον εἰς φιλονεικίαν ποτὲ προελθεῖν. μελλούσης δὲ πλήττειν τῆς Παλλάδος τὸν Δία φοβηθέντα τὴν αἰγίδα προτεῖναι, 2 -- τὴν δὲ εὐλαβηθεῖσαν ἀναβλέψαι, καὶ οὕτως ὑπὸ τῆς Ἀθηνᾶς τρωθεῖσαν πεσεῖν. Ἀθηνᾶν δὲ περίλυπον ἐπʼ αὐτῇ γενομένην, ξόανον ἐκείνης ὅμοιον κατασκευάσαι, 3 -- καὶ περιθεῖναι τοῖς στέρνοις ἣν ἔδεισεν αἰγίδα, καὶ τιμᾶν ἱδρυσαμένην παρὰ τῷ Διί. ὕστερον δὲ Ἠλέκτρας κατὰ 4 -- τὴν φθορὰν τούτῳ προσφυγούσης, Δία ῥῖψαι 5 -- μετʼ Ἄτης καὶ 1 -- τὸ παλλάδιον εἰς τὴν Ἰλιάδα χώραν, Ἶλον δὲ τούτῳ 2 -- ναὸν κατασκευάσαντα τιμᾶν. καὶ περὶ μὲν τοῦ παλλαδίου ταῦτα λέγεται. Ἶλος δὲ γήμας Εὐρυδίκην τὴν Ἀδράστου Λαομέδοντα ἐγέννησεν, ὃς γαμεῖ Στρυμὼ τὴν Σκαμάνδρου, κατὰ δέ τινας Πλακίαν τὴν Ὀτρέως, 3 -- κατʼ ἐνίους δὲ Λευκίππην, 4 -- καὶ τεκνοῖ παῖδας μὲν Τιθωνὸν Λάμπον 5 -- Κλυτίον Ἱκετάονα Ποδάρκην, θυγατέρας δὲ Ἡσιόνην καὶ Κίλλαν καὶ Ἀστυόχην, ἐκ δὲ νύμφης Καλύβης Βουκολίωνα.
5. Plutarch, Julius Caesar, 9.3 (1st cent. CE - 2nd cent. CE)

6. Clement of Alexandria, Exhortation To The Greeks, 2.12 (2nd cent. CE - 3rd cent. CE)

7. Pollux, Onomasticon, 4.53 (2nd cent. CE - 3rd cent. CE)

8. Diogenes Laertius, Lives of The Philosophers, 1.89 (3rd cent. CE - 3rd cent. CE)

1.89. 6. CLEOBULUSCleobulus, the son of Euagoras, was born at Lindus, but according to Duris he was a Carian. Some say that he traced his descent back to Heracles, that he was distinguished for strength and beauty, and was acquainted with Egyptian philosophy. He had a daughter Cleobuline, who composed riddles in hexameters; she is mentioned by Cratinus, who gives one of his plays her name, in the plural form Cleobulinae. He is also said to have rebuilt the temple of Athena which was founded by Danaus.He was the author of songs and riddles, making some 3000 lines in all.The inscription on the tomb of Midas is said by some to be his:I am a maiden of bronze and I rest upon Midas's tomb. So long as water shall flow and tall trees grow, and the sun shall rise and shine


Subjects of this text:

subject book bibliographic info
agriculture Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 70, 80
aristophanes, clouds Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 80
athens and athenians, and drama Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
attica, attic Bernabe et al., Redefining Dionysos (2013) 107
aulos Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
autochthony, phrygian Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 80
awakening, dionysos Bernabe et al., Redefining Dionysos (2013) 107
bekos Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 80
bona dea Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 80, 81
cybele Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 80
cyme Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 70
dance, dancing Bernabe et al., Redefining Dionysos (2013) 107
delphi, delphian, delphic Bernabe et al., Redefining Dionysos (2013) 107
delphi Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 70
demeter Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 80
dindymene Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
dionysos, awakening Bernabe et al., Redefining Dionysos (2013) 107
dionysos, death Bernabe et al., Redefining Dionysos (2013) 107
dionysos, dionysos lenaios/lenaeus Bernabe et al., Redefining Dionysos (2013) 107
dionysos, resurrection Bernabe et al., Redefining Dionysos (2013) 107
dionysos Bernabe et al., Redefining Dionysos (2013) 107
dionysus Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
dismemberment Bernabe et al., Redefining Dionysos (2013) 107
drews, robert Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 80
egypt and egyptians, greeks in Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 80
egypt and egyptians, herodotus and Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 80
egypt and egyptians Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 80
euripides, bacchae Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
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) 81
festival, festivity, festive Bernabe et al., Redefining Dionysos (2013) 107
flute Bernabe et al., Redefining Dionysos (2013) 107
funerary cult, and inscriptions Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 70, 80
funerary cult, and monuments Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 70
funerary cult, and music Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
gordium Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 70
gordius Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 70
hecataeus of miletus Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 80
herodotus, ethnic perspectives of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 80
herodotus, historical perspective of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 80
herodotus, sources used by Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 80
hesiod Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 80
hipponax of ephesus Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 80
homer Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 70
how, walter w. and joseph wells Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 80
initiation, initiatory rites Bernabe et al., Redefining Dionysos (2013) 107
ivy Bernabe et al., Redefining Dionysos (2013) 107
kybele, as rhea Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
kybele Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
lamentation and grief Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 70
lenaeans, lenai λῆναι Bernabe et al., Redefining Dionysos (2013) 107
lenaia Bernabe et al., Redefining Dionysos (2013) 107
lityerses Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 70, 81
lydia and lydians, and phrygian symbols Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
maenads, maenadic, maenadism Bernabe et al., Redefining Dionysos (2013) 107
magna mater Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 80, 81
marsyas Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
meion Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
midas, and marsyas Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
midas, mother of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 80, 81
midas, tomb and epigram of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 70
midas Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 70, 80, 81
midas monument (yazılıkaya) Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 70
mother of the gods, and animals Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
mother of the gods, and music Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
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) 81
mother of the gods, as mother of midas Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 80, 81
mother of the gods, as phrygian matar Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 80
mother of the gods, as rhea Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
mother of the gods, associated with mountains Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
mother of the gods, great Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 80
mother of the gods, rites of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
music Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
nature Bernabe et al., Redefining Dionysos (2013) 107
night, nocturnal, rites Bernabe et al., Redefining Dionysos (2013) 107
night, nocturnal Bernabe et al., Redefining Dionysos (2013) 107
pausanias the periegete Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 80
phrygia and phrygians, art and monuments of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 70
phrygia and phrygians, as home of agriculture Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 80
phrygia and phrygians, as home of kingship Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 70
phrygia and phrygians, autochthony of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 80
phrygia and phrygians, dominion of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 70, 81
phrygia and phrygians, egypt and Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 80
phrygia and phrygians, language of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 80
phrygia and phrygians, music of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
plato Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 70
plutarch Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 80
psammetichus Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 80
purification Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
raubitschek, antony e. Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 70
resurrection Bernabe et al., Redefining Dionysos (2013) 107
rhea Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
rite, ritual, nocturnal Bernabe et al., Redefining Dionysos (2013) 107
rite, ritual Bernabe et al., Redefining Dionysos (2013) 107
rome and romans Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 80
samothracian gods Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
satyr Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 70
satyrs Bernabe et al., Redefining Dionysos (2013) 107
seven sages Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 70
simonides Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 70
sositheus tragicus Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 70
tomb, of midas Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 70
tumulus, of midas Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 70
tumulus Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 70
vannicelli, pietro Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 80
vases, attic Bernabe et al., Redefining Dionysos (2013) 107
versnel, henrik Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 81
wine Bernabe et al., Redefining Dionysos (2013) 107
wine press, ληνός Bernabe et al., Redefining Dionysos (2013) 107
woman' Bernabe et al., Redefining Dionysos (2013) 107