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Tiresias: The Ancient Mediterranean Religions Source Database



8490
Anon., Fragments, 21
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Intertexts (texts cited often on the same page as the searched text):

13 results
1. Hesiod, Theogony, 210, 487, 890-893, 904, 209 (8th cent. BCE - 7th cent. BCE)

2. Homer, Odyssey, 11.272 (8th cent. BCE - 7th cent. BCE)

3. Herodotus, Histories, 2.53 (5th cent. BCE - 5th cent. BCE)

2.53. But whence each of the gods came to be, or whether all had always been, and how they appeared in form, they did not know until yesterday or the day before, so to speak; ,for I suppose Hesiod and Homer flourished not more than four hundred years earlier than I; and these are the ones who taught the Greeks the descent of the gods, and gave the gods their names, and determined their spheres and functions, and described their outward forms. ,But the poets who are said to have been earlier than these men were, in my opinion, later. The earlier part of all this is what the priestesses of Dodona tell; the later, that which concerns Hesiod and Homer, is what I myself say.
4. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)

364e. And incense and libation turn their wills Praying, whenever they have sinned and made transgression. Hom. Il. 9.497 And they produce a bushel of books of Musaeus and Orpheus, the offspring of the Moon and of the Muses, as they affirm, and these books they use in their ritual, and make not only ordinary men but states believe that there really are remissions of sins and purifications for deeds of injustice, by means of sacrifice and pleasant sport for the living
5. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)

40d. end upon men unable to calculate alarming portents of the things which shall come to pass hereafter,—to describe all this without an inspection of models of these movements would be labor in vain. Wherefore, let this account suffice us, and let our discourse concerning the nature of the visible and generated gods have an end. unit="para"/Concerning the other divinities, to discover and declare their origin is too great a task for us, and we must trust to those who have declared it aforetime, they being, as they affirmed, descendants of gods and knowing well, no doubt, their own forefathers.
6. Diodorus Siculus, Historical Library, 5.2-5.4 (1st cent. BCE - 1st cent. BCE)

5.2. 2.  Its circumference is some four thousand three hundred and sixty stades; for of its three sides, that extending from Pelorias to Lilybaeum is one thousand seven hundred stades, that from Lilybaeum to Pachynus in the territory of Syracuse is a thousand five hundred, and the remaining side is one thousand one hundred and forty stades.,3.  The Siceliotae who dwell in the island have received the tradition from their ancestors, the report having ever been handed down successively from earliest time by one generation to the next, that the island is sacred to Demeter and Corê; although there are certain poets who recount the myth that at the marriage of Pluton and Persephonê Zeus gave this island as a wedding present to the bride.,4.  That the ancient inhabitants of Sicily, the Sicani, were indigenous, is stated by the best authorities among historians, also that the goddesses we have mentioned first made their appearance on this island, and that it was the first, because of the fertility of the soil, to bring forth the fruit of the corn, facts to which the most renowned of the poets also bears witness when he writes: But all these things grow there for them unsown And e'en untilled, both wheat and barley, yea, And vines, which yield such wine as fine grapes give, And rain of Zeus gives increase unto them. Indeed, in the plain of Leontini, we are told, and throughout many other parts of Sicily the wheat men call "wild" grows even to this day.,5.  And, speaking generally, before the corn was discovered, if one were to raise the question, what manner of land it was of the inhabited earth where the fruits we have mentioned appeared for the first time, the meed of honour may reasonably be accorded to the richest land; and in keeping with what we have stated, it is also to be observed that the goddesses who made this discovery are those who receive the highest honours among the Siceliotae. 5.3. 1.  Again, the fact that the Rape of Corê took place in Sicily is, men say, proof most evident that the goddesses made this island their favourite retreat because it was cherished by them before all others.,2.  And the Rape of Corê, the myth relates, took place in the meadows in the territory of Enna. The spot lies near the city, a place of striking beauty for its violets and every other kind of flower and worthy of the goddess. And the story is told that, because of the sweet odour of the flowers growing there, trained hunting dogs are unable to hold the trail, because their natural sense of smell is balked. And the meadow we have mentioned is level in the centre and well watered throughout, but on its periphery it rises high and falls off with precipitous cliffs on every side. And it is conceived of as lying in the very centre of the island, which is the reason why certain writers call it the navel of Sicily.,3.  Near to it also are sacred groves, surrounded by marshy flats, and a huge grotto which contains a chasm which leads down into the earth and opens to the north, and through it, the myth relates, Pluton, coming out with his chariot, effected the Rape of Corê. And the violets, we are told, and the rest of the flowers which supply the sweet odour continue to bloom, to one's amazement, throughout the entire year, and so the whole aspect of the place is one of flowers and delight.,4.  And both Athena and Artemis, the myth goes on to say, who had made the same choice of maidenhood as had Corê and were reared together with her, joined with her in gathering the flowers, and all of them together wove the robe for their father Zeus. And because of the time they had spent together and their intimacy they all loved this island above any other, and each one of them received for her portion a territory, Athena receiving hers in the region of Himera, where the Nymphs, to please Athena, caused the springs of warm water to gush forth on the occasion of the visit of Heracles to the island, and the natives consecrated a city to her and a plot of ground which to this day is called Athena's.,5.  And Artemis received from the gods the island at Syracuse which was named after her, by both the oracles and men, Ortygia. On this island likewise these Nymphs, to please Artemis, caused a great fountain to gush forth to which was given the name Arethusa.,6.  And not only in ancient times did this fountain contain large fish in great numbers, but also in our own day we find these fish still there, considered to be holy and not to be touched by men; and on many occasions, when certain men have eaten them amid stress of war, the deity has shown a striking sign, and has visited with great sufferings such as dared to take them for food. of these matters we shall give an exact account in connection with the appropriate period of time. 5.4. 1.  Like the two goddesses whom we have mentioned Corê, we are told, received as her portion the meadows round about Enna; but a great fountain was made sacred to her in the territory of Syracuse and given the name Cyanê or "Azure Fount.",2.  For the myth relates that it was near Syracuse that Pluton effected the Rape of Corê and took her away in his chariot, and that after cleaving the earth asunder he himself descended into Hades, taking along with him the bride whom he had seized, and that he caused the fountain named Cyanê to gush forth, near which the Syracusans each year hold a notable festive gathering; and private individuals offer the lesser victims, but when the ceremony is on behalf of the community, bulls are plunged in the pool, this manner of sacrifice having been commanded by Heracles on the occasion when he made the circuit of all Sicily, while driving off the cattle of Geryones.,3.  After the Rape of Corê, the myth does on to recount, Demeter, being unable to find her daughter, kindled torches in the craters of Mt. Aetna and visited many parts of the inhabited world, and upon the men who received her with the greatest favour she conferred briefs, rewarding them with the gift of the fruit of the wheat.,4.  And since a more kindly welcome was extended the goddess by the Athenians than by any other people, they were the first after the Siceliotae to be given the fruit of the wheat; and in return for this gift the citizens of that city in assembly honoured the goddess above all others with the establishment both of most notable sacrifices and of the mysteries of Eleusis, which, by reason of their very great antiquity and sanctity, have come to be famous among all mankind. From the Athenians many peoples received a portion of the gracious gift of the corn, and they in turn, sharing the gift of the seed with their neighbours, in this way caused all the inhabited world to abound with it.,5.  And the inhabitants of Sicily, since by reason of the intimate relationship of Demeter and Corê with them they were the first to share in the corn after its discovery, instituted to each one of the goddesses sacrifices and festive gatherings, which they named after them, and by the time chosen for these made acknowledgement of the gifts which had been conferred upon them.,6.  In the case of Corê, for instance, they established the celebration of her return at about the time when the fruit of the corn was found to come to maturity, and they celebrate this sacrifice and festive gathering with such strictness of observance and such zeal as we should reasonably expect those men to show who are returning thanks for having been selected before all mankind for the greatest possible gift;,7.  but in the case of Demeter they preferred that time for the sacrifice when the sowing of the corn is first begun, and for a period of ten days they hold a festive gathering which bears the name of this goddess and is most magnificent by reason of the brilliance of their preparation for it, while in the observance of it they imitate the ancient manner of life. And it is their custom during these days to indulge in coarse language as they associate one with another, the reason being that by such coarseness the goddess, grieved though she was at the Rape of Corê, burst into laughter.
7. Ovid, Fasti, 4.393-4.618 (1st cent. BCE - 1st cent. CE)

4.393. Next, the Games of Ceres, there’s no need to say why: 4.413. You girded attendants lift those knives from the ox: 4.414. Let the ox plough, while you sacrifice the lazy sow 4.415. It’s not fitting for an axe to strike a neck that’s yoked: 4.416. Let the ox live, and toil through the stubborn soil. 4.423. Cool Arethusa gathered together the mothers of the gods: 4.424. And the yellow-haired goddess came to the sacred feast. 4.437. One picked marigolds: another loved violets 4.438. And one nipped the poppy-heads with her nails: 4.439. Some you tempt, hyacinth: others, amaranth, you delay: 4.440. Others desire thyme, cornflowers or clover. 4.445. Dis, her uncle saw her, and swiftly carried her off 4.448. Carried away!’ and tore at the breast of her robe: 4.457. She rushed about, distracted, as we’ve heard 4.458. The Thracian Maenads run with flowing hair. 4.516. And begged her to shelter under his insignificant roof. 4.517. She refused. She was disguised as an old woman, her hair 4.518. Covered with a cap. When he urged her she replied: 4.521. She spoke, and a crystal drop (though goddesses cannot weep) 4.584. Is married to Jupiter’s brother, and rules the third realm.’
8. Ovid, Metamorphoses, 5.341-5.642, 5.657 (1st cent. BCE - 1st cent. CE)

9. New Testament, 2 Corinthians, 4.17 (1st cent. CE - 1st cent. CE)

10. Papyri, Papyri Graecae Magicae, 4.939-4.948, 4.1716-4.1870 (3rd cent. CE - 4th cent. CE)

11. Orphic Hymns., Argonautica, 18-31, 17

12. Orphic Hymns., Fragments, 12, 139, 14, 140-141, 149, 17-18, 20, 22, 240, 26, 31, 8, 10

13. Papyri, Derveni Papyrus, 13.4, 15.6, 16.3, 22.12



Subjects of this text:

subject book bibliographic info
air Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 111
aither, ejaculation of aither by uranus Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 111
aphrodite Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 53
audience Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 47
authority, poetic authority Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 47
ceres de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 667
claudian de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 667
cold (in cosmogony) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 111
corpus hermeticum Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 81
cosmogony Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 111
creator-god Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 81
creator Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 81
cronus, etymologized as κρούων νοῦς Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 111
cronus Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 53, 111
demeter de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 667
derveni author Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 111
derveni poem Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 111
derveni poet Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 47, 53
earth Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 111
eleusis de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 667
emotions, anger/rage de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 667
emotions, grief de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 667
emotions, guilt de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 667
emotions, maternal de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 667
erinyes Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 53
eros Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 81
etymology Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 111
eudemian theogony Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 53, 111
fate (εἱμαρμένη), hermetics on Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 207
fire Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 81
forefather Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 81
free/freedom (ἐλεύθερος/ἐλευθερία, liber/libertas), hermetics on Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 207
gaia Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 111
gods, births of the gods Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 47, 111
gods, hermetics on Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 207
gods Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 47, 111
gregory of nyssa, and christianity Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 207
gregory of nyssa, free from vice, on being (κακίας ἀπηλλαγμένος) Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 207
gregory of nyssa, hermetics/hermetism/hermetic corpus Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 207
gregory of nyssa, on fate (εἱμαρμένη) Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 207
gregory of nyssa, on gods Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 207
heat Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 111
helios Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 111; Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 81
hesiod Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 47, 53, 111
homer Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 47
kingship, divine Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 111
kronos Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 81
light (in cosmogony) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 111
metis Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 53
mixing (of elements) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 111
moon Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 111
motherhood de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 667
musaeus Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 47
night (goddess) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 111
nous that ὁρίζεται (etymology of uranus) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 111
oceanus Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 53
odysseus de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 667
oedipus de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 667
orpheus Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 47
orphic myths Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 53
orphic poems Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 53
orphic priests Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 47
orphics (authors of orphic poems) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 47
papyri graecae magicae hymns Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 81
particles (in cosmogony) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 111
persephone de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 667
pherecydes of syrus Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 47
plato Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 47
pre-socratics' Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 81
proserpine de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 667
protogonos (orphic god) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 53
punishments Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 53
pythagoreanism Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 111
rhapsodies (orphic poem) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 111
selene Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 47
stars (in cosmogony and theogony) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 111
sun Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 111
swallowing, zeus swallowing of metis Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 53
swallowing, zeus swallowing of protogonos Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 53
telemachus de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 667
tethys Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 53
theology Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 47
uranus, euphronides (son of euphrone = night) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 53, 111
uranus Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 53, 111
uranus castration, as first-born (πρωτόγονος) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 111
uranus castration, etymologized as νοῦς that ὁρίζεται Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 111
uranus castration Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 53
uranus phallus Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 111
wisdom (expertise), in theogony Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 53
zeus Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 53, 111; de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 667
zeus new creation of the world Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 53
αἰδοῖον, as venerable (epithet of protogonos) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 53
αἰωρεῖσθαι Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 111
κρούων νous (etymology of cronus) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 111
νοῦς-ἀήρ Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 111
νοῦς (allegory of zeus) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 111
ἀήρ Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 111
ὁρίζω Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 111