Tiresias: The Ancient Mediterranean Religions Source Database

10496

Strabo, Geography, 8.3.19

nan At the base of these mountains, on the seaboard, are two caves. One is the cave of the nymphs called Anigriades; the other is the scene of the stories of the daughters of Atlas and of the birth of Dardanus. And here, too, are the sacred precincts called the Ionaion and the Eurycydeium. Samicum is now only a fortress, though formerly there was also a city which was called Samos, perhaps because of its lofty situation; for they used to call lofty places Samoi. And perhaps Samicum was the acropolis of Arene, which the poet mentions in the Catalogue: And those who dwelt in Pylus and lovely Arene. For while they cannot with certainty discover Arene anywhere, they prefer to conjecture that this is its site; and the neighboring River Anigrus, formerly called Minyeius, gives no slight indication of the truth of the conjecture, for the poet says: And there is a River Minyeius which falls into the sea near Arene. For near the cave of the nymphs called Anigriades is a spring which makes the region that lies below it swampy and marshy. The greater part of the water is received by the Anigrus, a river so deep and so sluggish that it forms a marsh; and since the region is muddy, it emits an offensive odor for a distance of twenty stadia, and makes the fish unfit to eat. In the mythical accounts, however, this is attributed by some writers to the fact that certain of the Centaurs here washed off the poison they got from the Hydra, and by others to the fact that Melampus used these cleansing waters for the purification of the Proetides. The bathing-water from here cures leprosy, elephantiasis, and scabies. It is said, also, that the Alpheius was so named from its being a cure for leprosy. At any rate, since both the sluggishness of the Anigrus and the backwash from the sea give fixity rather than current to its waters, it was called the Minyeius in earlier times, so it is said, though some have perverted the name and made it Minteius instead. But the word has other sources of derivation, either from the people who went forth with Chloris, the mother of Nestor, from the Minyeian Orchomenus, or from the Minyans, who, being descendants of the Argonauts, were first driven out of Lemnos into Lacedemon, and thence into Triphylia, and took up their abode about Arene in the country which is now called Hypaesia, though it no longer has the settlements of the Minyans. Some of these Minyans sailed with Theras, the son of Autesion, who was a descendant of Polyneices, to the island which is situated between Cyrenaea and Crete (Calliste its earlier name, but Thera its later, as Callimachus says), and founded Thera, the mother-city of Cyrene, and designated the island by the same name as the city.

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

9 results
1. Homer, Odyssey, 15.225-15.226, 15.238-15.239 (8th cent. BCE - 7th cent. BCE)
2. Herodotus, Histories, 9.34 (5th cent. BCE - 5th cent. BCE) 9.34. By so saying he imitated Melampus, in so far as one may compare demands for kingship with those for citizenship. For when the women of Argos had gone mad, and the Argives wanted him to come from Pylos and heal them of that madness, Melampus demanded half of their kingship for his wages. ,This the Argives would not put up with and departed. When, however, the madness spread among their women, they promised what Melampus demanded and were ready to give it to him. Thereupon, seeing their purpose changed, he demanded yet more and said that he would not do their will except if they gave a third of their kingship to his brother Bias; now driven into dire straits, the Argives consented to that also.
3. Ovid, Metamorphoses, 15.322-15.328 (1st cent. BCE - missingth cent. CE)
4. Vitruvius Pollio, On Architecture, 8.3.21 (1st cent. BCE - 1st cent. BCE)
5. Apollodorus, Bibliotheca, 2.2.2, 3.4.3 (1st cent. CE - 2nd cent. CE) 2.2.2. καὶ γίνεται Ἀκρισίῳ μὲν ἐξ Εὐρυδίκης τῆς Λακεδαίμονος Δανάη, Προίτῳ δὲ ἐκ Σθενεβοίας Λυσίππη καὶ Ἰφινόη καὶ Ἰφιάνασσα. αὗται δὲ ὡς ἐτελειώθησαν, ἐμάνησαν, ὡς μὲν Ἡσίοδός φησιν, ὅτι τὰς Διονύσου τελετὰς οὐ κατεδέχοντο, ὡς δὲ Ἀκουσίλαος λέγει, διότι τὸ τῆς Ἥρας ξόανον ἐξηυτέλισαν. γενόμεναι δὲ ἐμμανεῖς ἐπλανῶντο ἀνὰ τὴν Ἀργείαν ἅπασαν, αὖθις δὲ τὴν Ἀρκαδίαν καὶ τὴν Πελοπόννησον 1 -- διελθοῦσαι μετʼ ἀκοσμίας ἁπάσης διὰ τῆς ἐρημίας ἐτρόχαζον. Μελάμπους δὲ ὁ Ἀμυθάονος καὶ Εἰδομένης τῆς Ἄβαντος, μάντις ὢν καὶ τὴν διὰ φαρμάκων καὶ καθαρμῶν θεραπείαν πρῶτος εὑρηκώς, ὑπισχνεῖται θεραπεύειν τὰς παρθένους, εἰ λάβοι τὸ τρίτον μέρος τῆς δυναστείας. οὐκ ἐπιτρέποντος δὲ Προίτου θεραπεύειν ἐπὶ μισθοῖς τηλικούτοις, ἔτι μᾶλλον ἐμαίνοντο αἱ παρθένοι καὶ προσέτι μετὰ τούτων αἱ λοιπαὶ γυναῖκες· καὶ γὰρ αὗται τὰς οἰκίας ἀπολιποῦσαι τοὺς ἰδίους ἀπώλλυον παῖδας καὶ εἰς τὴν ἐρημίαν ἐφοίτων. προβαινούσης δὲ ἐπὶ πλεῖστον τῆς συμφορᾶς, τοὺς αἰτηθέντας μισθοὺς ὁ Προῖτος ἐδίδου. ὁ δὲ ὑπέσχετο θεραπεύειν ὅταν ἕτερον τοσοῦτον τῆς γῆς ὁ ἀδελφὸς αὐτοῦ λάβῃ Βίας. Προῖτος δὲ εὐλαβηθεὶς μὴ βραδυνούσης τῆς θεραπείας αἰτηθείη καὶ πλεῖον, θεραπεύειν συνεχώρησεν ἐπὶ τούτοις. Μελάμπους δὲ παραλαβὼν τοὺς δυνατωτάτους τῶν νεανιῶν μετʼ ἀλαλαγμοῦ καί τινος ἐνθέου χορείας ἐκ τῶν ὀρῶν αὐτὰς εἰς Σικυῶνα συνεδίωξε. κατὰ δὲ τὸν διωγμὸν ἡ πρεσβυτάτη τῶν θυγατέρων Ἰφινόη μετήλλαξεν· ταῖς δὲ λοιπαῖς τυχούσαις καθαρμῶν σωφρονῆσαι συνέβη. καὶ ταύτας μὲν ἐξέδοτο Προῖτος Μελάμποδι καὶ Βίαντι, παῖδα δʼ ὕστερον ἐγέννησε Μεγαπένθην. 3.4.3. Σεμέλης δὲ Ζεὺς ἐρασθεὶς Ἥρας κρύφα συνευνάζεται. ἡ δὲ ἐξαπατηθεῖσα ὑπὸ Ἥρας, κατανεύσαντος αὐτῇ Διὸς πᾶν τὸ αἰτηθὲν ποιήσειν, αἰτεῖται τοιοῦτον αὐτὸν ἐλθεῖν οἷος ἦλθε μνηστευόμενος Ἥραν. Ζεὺς δὲ μὴ δυνάμενος ἀνανεῦσαι παραγίνεται εἰς τὸν θάλαμον αὐτῆς ἐφʼ ἅρματος ἀστραπαῖς ὁμοῦ καὶ βρονταῖς, καὶ κεραυνὸν ἵησιν. Σεμέλης δὲ διὰ τὸν φόβον ἐκλιπούσης, ἑξαμηνιαῖον τὸ βρέφος ἐξαμβλωθὲν ἐκ τοῦ πυρὸς ἁρπάσας ἐνέρραψε τῷ μηρῷ. ἀποθανούσης δὲ Σεμέλης, αἱ λοιπαὶ Κάδμου θυγατέρες διήνεγκαν λόγον, συνηυνῆσθαι θνητῷ τινι Σεμέλην καὶ καταψεύσασθαι Διός, καὶ ὅτι 1 -- διὰ τοῦτο ἐκεραυνώθη. κατὰ δὲ τὸν χρόνον τὸν καθήκοντα Διόνυσον γεννᾷ Ζεὺς λύσας τὰ ῥάμματα, καὶ δίδωσιν Ἑρμῇ. ὁ δὲ κομίζει πρὸς Ἰνὼ καὶ Ἀθάμαντα καὶ πείθει τρέφειν ὡς κόρην. ἀγανακτήσασα δὲ Ἥρα μανίαν αὐτοῖς ἐνέβαλε, καὶ Ἀθάμας μὲν τὸν πρεσβύτερον παῖδα Λέαρχον ὡς ἔλαφον θηρεύσας ἀπέκτεινεν, Ἰνὼ δὲ τὸν Μελικέρτην εἰς πεπυρωμένον λέβητα ῥίψασα, εἶτα βαστάσασα μετὰ νεκροῦ τοῦ παιδὸς ἥλατο κατὰ βυθοῦ. 1 -- καὶ Λευκοθέα μὲν αὐτὴν καλεῖται, Παλαίμων δὲ ὁ παῖς, οὕτως ὀνομασθέντες ὑπὸ τῶν πλεόντων· τοῖς χειμαζομένοις γὰρ βοηθοῦσιν. ἐτέθη δὲ ἐπὶ Μελικέρτῃ ὁ 2 -- ἀγὼν τῶν Ἰσθμίων, Σισύφου θέντος. Διόνυσον δὲ Ζεὺς εἰς ἔριφον ἀλλάξας τὸν Ἥρας θυμὸν ἔκλεψε, καὶ λαβὼν αὐτὸν Ἑρμῆς πρὸς νύμφας ἐκόμισεν ἐν Νύσῃ κατοικούσας τῆς Ἀσίας, ἃς ὕστερον Ζεὺς καταστερίσας ὠνόμασεν Ὑάδας.
6. Seneca The Younger, Oedipus, 418 (1st cent. CE - 1st cent. CE)
7. Aelian, Varia Historia, 3.42 (2nd cent. CE - 3rd cent. CE)
8. Pausanias, Description of Greece, 2.25.9, 5.5.10 (2nd cent. CE - 2nd cent. CE) 2.25.9. Going down seawards, you come to the chambers of the daughters of Proetus. On returning to the highway you will reach Medea on the left hand. They say that Electryon, the father of Alcmena, was king of Medea, but in my time nothing was left of it except the foundations. 5.5.10. others that Pylenor, another Centaur, when shot by Heracles fled wounded to this river and washed his hurt in it, and that it was the hydra's poison which gave the Anigrus its nasty smell. Others again attribute the quality of the river to Melampus the son of Amythaon, who threw into it the means he used to purify the daughters of Proetus.
9. Bacchylides, Odes, 11.95-11.96, 11.106-11.109

Subjects of this text:

subject	book bibliographic info
aeschylus,in colonial contexts	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 282
aetiologies,specific,artemis at lousoi/metapontion	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 282
agon	Bernabe et al. (2013), Redefining Dionysos, 15
akhaia,akhaians (s. italy)	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 282
alphos (skin-desease)	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 282
anigros (river in elis)	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 282
apoikia (settlement abroad,colony),gods taken to	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 282
apollo pythios (delphi),apollodorus	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 282
argos,argive	Bernabe et al. (2013), Redefining Dionysos, 15
argos	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 145
artemis,s. biagio at metapontion,myth-ritual nexus	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 282
artemis hemera (lousoi),myth-ritual nexus	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 282
artemis hemera (lousoi),sacred herd,symbolised in womens khoroi	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 282
balaam	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 145
choregia,mythical past and ritual present merging in	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 282
choreia	Bernabe et al. (2013), Redefining Dionysos, 15
choreuts (dancers),real-life counterparts of mythical protagonists	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 282
chorus,khoros,and socialization	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 282
chorus,khoros,animals in myth turned into dancers in ritual	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 282
chorus,khoros,as religious offering	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 282
chorus,khoros,kathartic	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 282
dionysos,dionysos erikryptos/kryptos	Bernabe et al. (2013), Redefining Dionysos, 15
dionysos	Bernabe et al. (2013), Redefining Dionysos, 15; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 145
ethnicity,ethnic identity	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 282
festival,festivity,festive	Bernabe et al. (2013), Redefining Dionysos, 15
healing and divination	Johnston (2008), Ancient Greek Divination, 121
hellenistic	Bernabe et al. (2013), Redefining Dionysos, 15
hera	Bernabe et al. (2013), Redefining Dionysos, 15; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 145
iatromantis (healer-seer)	Johnston (2008), Ancient Greek Divination, 121
identity,general,ethnic	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 282
initiation,initiatory rites	Bernabe et al. (2013), Redefining Dionysos, 15
iphinoe,death	Bernabe et al. (2013), Redefining Dionysos, 15
iphinoe	Bernabe et al. (2013), Redefining Dionysos, 15
kings,two	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 145
laurel	Johnston (2008), Ancient Greek Divination, 121
lousoi	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 282
macedonia,macedonian	Bernabe et al. (2013), Redefining Dionysos, 15
madness	Bernabe et al. (2013), Redefining Dionysos, 15
maenads,maenadic,maenadism	Bernabe et al. (2013), Redefining Dionysos, 15
mania,of proitids	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 282
mantis,elucidation of past	Johnston (2008), Ancient Greek Divination, 121
mantis	Johnston (2008), Ancient Greek Divination, 121
melampous,and proitids	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 282
melampous	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 145
melampus,melampids	Johnston (2008), Ancient Greek Divination, 121
melampus	Bernabe et al. (2013), Redefining Dionysos, 15
metapontion	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 282
mopsus	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 145
music,musical	Bernabe et al. (2013), Redefining Dionysos, 15
mysteries,mystery cults,bacchic,dionysiac	Bernabe et al. (2013), Redefining Dionysos, 15
myth,discrete,merging in performance	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 282
myth,mythical	Bernabe et al. (2013), Redefining Dionysos, 15
myth-ritual nexus,ritual moment	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 282
nekysia	Bernabe et al. (2013), Redefining Dionysos, 15
potnia theron,hunting a mobile cult community	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 282
potnia theron	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 282
proetids,daughters of proetus	Bernabe et al. (2013), Redefining Dionysos, 15
proetus	Bernabe et al. (2013), Redefining Dionysos, 15
proetus and his daughters	Johnston (2008), Ancient Greek Divination, 121
proitids,alphos of	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 282
proitids,and aetiology for artemis of lousoi	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 282
proitids,from roaming to in woods to dancing in sacred herd	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 282
proitids,mania,nosos of	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 282
proitids,myth-ritual nexus	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 282
proitos	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 145
purification,in dance	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 282
purification,lustral	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 282
purification and divination	Johnston (2008), Ancient Greek Divination, 121
pylos	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 145
rite,ritual	Bernabe et al. (2013), Redefining Dionysos, 15
sacrifice,animal substituting mythical characters	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 282
sacrifice,sacred herd	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 282
seers	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 145
sicyon,sicyonian	Bernabe et al. (2013), Redefining Dionysos, 15
sikyon,proitids in	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 282
skin	Bernabe et al. (2013), Redefining Dionysos, 15
thebes,theban	Bernabe et al. (2013), Redefining Dionysos, 15
tiryns	Bernabe et al. (2013), Redefining Dionysos, 15; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 145
woman'	Bernabe et al. (2013), Redefining Dionysos, 15