1. Homer, Odyssey, 13.312-13.313 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •festivals, artemis brauronia Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 493| 13.312. ἀργαλέον σε, θεά, γνῶναι βροτῷ ἀντιάσαντι, 13.313. καὶ μάλʼ ἐπισταμένῳ· σὲ γὰρ αὐτὴν παντὶ ἐΐσκεις. | |
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2. Homer, Iliad, 1.197-1.201, 20.131 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •festivals, artemis brauronia Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 493, 495| 1.197. στῆ δʼ ὄπιθεν, ξανθῆς δὲ κόμης ἕλε Πηλεΐωνα 1.198. οἴῳ φαινομένη· τῶν δʼ ἄλλων οὔ τις ὁρᾶτο· 1.199. θάμβησεν δʼ Ἀχιλεύς, μετὰ δʼ ἐτράπετʼ, αὐτίκα δʼ ἔγνω 1.200. Παλλάδʼ Ἀθηναίην· δεινὼ δέ οἱ ὄσσε φάανθεν· 1.201. καί μιν φωνήσας ἔπεα πτερόεντα προσηύδα· 20.131. ἐν πολέμῳ· χαλεποὶ δὲ θεοὶ φαίνεσθαι ἐναργεῖς. | 1.197. for in her heart she loved and cared for both men alike.She stood behind him, and seized the son of Peleus by his fair hair, appearing to him alone. No one of the others saw her. Achilles was seized with wonder, and turned around, and immediately recognized Pallas Athene. Terribly her eyes shone. 1.198. for in her heart she loved and cared for both men alike.She stood behind him, and seized the son of Peleus by his fair hair, appearing to him alone. No one of the others saw her. Achilles was seized with wonder, and turned around, and immediately recognized Pallas Athene. Terribly her eyes shone. 1.199. for in her heart she loved and cared for both men alike.She stood behind him, and seized the son of Peleus by his fair hair, appearing to him alone. No one of the others saw her. Achilles was seized with wonder, and turned around, and immediately recognized Pallas Athene. Terribly her eyes shone. 1.200. Then he addressed her with winged words, and said:Why now, daughter of aegis-bearing Zeus, have you come? Is it so that you might see the arrogance of Agamemnon, son of Atreus? One thing I will tell you, and I think this will be brought to pass: through his own excessive pride shall he presently lose his life. 1.201. Then he addressed her with winged words, and said:Why now, daughter of aegis-bearing Zeus, have you come? Is it so that you might see the arrogance of Agamemnon, son of Atreus? One thing I will tell you, and I think this will be brought to pass: through his own excessive pride shall he presently lose his life. 20.131. he shall have dread hereafter when some god shall come against him in battle; for hard are the gods to look upon when they appear in manifest presence. Then Poseidon, the Shaker of Earth, answered her:Hera, be not thou wroth beyond what is wise; thou needest not at all. I verily were not fain to make gods chash |
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| 3. Aeschylus, Agamemnon, 122-129, 131-247, 130 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 525 |
4. Plato, Theaetetus, 149d, 149c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 525| 149c. οὐκ ἔδωκε μαιεύεσθαι, ὅτι ἡ ἀνθρωπίνη φύσις ἀσθενεστέρα ἢ λαβεῖν τέχνην ὧν ἂν ᾖ ἄπειρος· ταῖς δὲ διʼ ἡλικίαν ἀτόκοις προσέταξε τιμῶσα τὴν αὑτῆς ὁμοιότητα. ΘΕΑΙ. εἰκός. ΣΩ. οὐκοῦν καὶ τόδε εἰκός τε καὶ ἀναγκαῖον, τὰς κυούσας καὶ μὴ γιγνώσκεσθαι μᾶλλον ὑπὸ τῶν μαιῶν ἢ τῶν ἄλλων; ΘΕΑΙ. πάνυ γε. ΣΩ. καὶ μὴν καὶ διδοῦσαί γε αἱ μαῖαι φαρμάκια καὶ | 149c. THEAET. Very likely. SOC. Is it not, then, also likely and even necessary, that midwives should know better than anyone else who are pregt and who are not? THEAET. Certainly. SOC. And furthermore, the midwives, by means of drug |
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| 5. Isocrates, Areopagiticus, 29-30 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 33 |
6. Aristophanes, Clouds, 984-985 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 33| 985. καὶ Κηκείδου καὶ Βουφονίων. ἀλλ' οὖν ταῦτ' ἐστὶν ἐκεῖνα, | |
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7. Aristophanes, The Women Celebrating The Thesmophoria, 503-516, 502 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 525| 502. ἑτέραν δ' ἐγᾦδ' ἣ 'φασκεν ὠδίνειν γυνὴ | 502. I know another, who for ten whole days pretended to be suffering the pains of labour until she had secured a child; the husband hurried in all directions to buy drugs to hasten her deliverance, and meanwhile an old woman brought the infant in a stew-pot; to prevent its crying she had stopped up its mouth with honey. With a sign she told the wife that she was bringing a child for her, who at once began exclaiming, "Go away, friend, go away, I think I am going to be delivered; I can feel him kicking his heels in the belly ... of the stew-pot." The husband goes off full of joy, and the old wretch quickly picks the honey out of the child's mouth, which sets a-crying; then she seizes the babe, runs to the father and tells him with a smile on her face, "'Tis a lion, a lion, that is born to you; 'tis your very image. Everything about it is like you, even to its little tool, which is all twisty like a fir-cone." Are these not our everyday tricks? Why certainly, by Artemis, and we are angry with Euripides, who assuredly treats us no worse than we deserve! |
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8. Herodotus, Histories, 1.148, 6.105-6.106 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •festivals, artemis brauronia Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 274, 495| 1.148. τὸ δὲ Πανιώνιον ἐστὶ τῆς Μυκάλης χῶρος ἱρὸς πρὸς ἄρκτον τετραμμένος, κοινῇ ἐξαραιρημένος ὑπὸ Ἰώνων Ποσειδέωνι Ἑλικωνίῳ. ἡ δὲ Μυκάλη ἐστὶ τῆς ἠπείρου ἄκρη πρὸς ζέφυρον ἄνεμον κατήκουσα Σάμῳ καταντίον, ἐς τὴν συλλεγόμενοι ἀπὸ τῶν πολίων Ἴωνες ἄγεσκον ὁρτὴν τῇ ἔθεντο οὔνομα Πανιώνια. πεπόνθασι δὲ οὔτι μοῦναι αἱ Ἰώνων ὁρταὶ τοῦτο, ἀλλὰ καὶ Ἑλλήνων πάντων ὁμοίως πᾶσαι ἐς τὠυτὸ γράμμα τελευτῶσι, κατά περ τῶν Περσέων τὰ οὐνόματα. 1 6.105. καὶ πρῶτα μὲν ἐόντες ἔτι ἐν τῷ ἄστεϊ οἱ στρατηγοὶ ἀποπέμπουσι ἐς Σπάρτην κήρυκα Φειδιππίδην Ἀθηναῖον μὲν ἄνδρα, ἄλλως δὲ ἡμεροδρόμην τε καὶ τοῦτο μελετῶντα· τῷ δή, ὡς αὐτός τε ἔλεγε Φειδιππίδης καὶ Ἀθηναίοισι ἀπήγγελλε, περὶ τὸ Παρθένιον ὄρος τὸ ὑπὲρ Τεγέης ὁ Πὰν περιπίπτει· βώσαντα δὲ τὸ οὔνομα τοῦ Φειδιππίδεω τὸν Πᾶνα Ἀθηναίοισι κελεῦσαι ἀπαγγεῖλαι, διʼ ὅ τι ἑωυτοῦ οὐδεμίαν ἐπιμελείην ποιεῦνται ἐόντος εὐνόου Ἀθηναίοισι καὶ πολλαχῇ γενομένου σφι ἤδη χρησίμου, τὰ δʼ ἔτι καὶ ἐσομένου. καὶ ταῦτα μὲν Ἀθηναῖοι, καταστάντων σφι εὖ ἤδη τῶν πρηγμάτων, πιστεύσαντες εἶναι ἀληθέα ἱδρύσαντο ὑπὸ τῇ ἀκροπόλι Πανὸς ἱρόν, καὶ αὐτὸν ἀπὸ ταύτης τῆς ἀγγελίης θυσίῃσι ἐπετείοισι καὶ λαμπάδι ἱλάσκονται. 6.106. τότε δὲ πεμφθεὶς ὑπὸ τῶν στρατηγῶν ὁ Φειδιππίδης οὗτος, ὅτε πέρ οἱ ἔφη καὶ τὸν Πᾶνα φανῆναι, δευτεραῖος ἐκ τοῦ Ἀθηναίων ἄστεος ἦν ἐν Σπάρτῃ, ἀπικόμενος δὲ ἐπὶ τοὺς ἄρχοντας ἔλεγε “ὦ Λακεδαιμόνιοι, Ἀθηναῖοι ὑμέων δέονται σφίσι βοηθῆσαι καὶ μὴ περιιδεῖν πόλιν ἀρχαιοτάτην ἐν τοῖσι Ἕλλησι δουλοσύνῃ περιπεσοῦσαν πρὸς ἀνδρῶν βαρβάρων· καὶ γὰρ νῦν Ἐρέτριά τε ἠνδραπόδισται καὶ πόλι λογίμῳ ἡ Ἑλλὰς γέγονε ἀσθενεστέρη.” ὃ μὲν δή σφι τὰ ἐντεταλμένα ἀπήγγελλε, τοῖσι δὲ ἕαδε μὲν βοηθέειν Ἀθηναίοισι, ἀδύνατα δέ σφι ἦν τὸ παραυτίκα ποιέειν ταῦτα, οὐ βουλομένοισι λύειν τὸν νόμον· ἦν γὰρ ἱσταμένου τοῦ μηνὸς εἰνάτη, εἰνάτῃ δὲ οὐκ ἐξελεύσεσθαι ἔφασαν μὴ οὐ πλήρεος ἐόντος τοῦ κύκλου. | 1.148. The Panionion is a sacred ground in Mykale, facing north; it was set apart for Poseidon of Helicon by the joint will of the Ionians. Mykale is a western promontory of the mainland opposite Samos ; the Ionians used to assemble there from their cities and keep the festival to which they gave the name of |
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| 9. Euripides, Iphigenia Among The Taurians, 1455, 1458, 1461, 1463-1467, 1471, 1490-1494, 1462 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 188, 533 |
10. Euripides, Ion, 417-424, 452-456, 458-471, 457 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 184| 457. κορυφᾶς Διός, ὦ μάκαιρα Νίκα, | 457. delivered as thou wert by Titan Prometheus from the forehead of Zeus. Come, O lady Victory, come to the Pythian shrine, winging thy way from the gilded chambers of Olympu |
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| 11. Aristotle, History of Animals, 579a19, 579a20, 579a21, 579a22, 579a23, 579a24, 579a25, 579a18 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 533 |
| 12. Aristotle, Politics, 335b13, 335b14, 335b12 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 525 |
13. Apollonius of Rhodes, Argonautica, 2.707-2.709 (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •festivals, artemis brauronia Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 525| 2.707. κοῦρος ἐὼν ἔτι γυμνός, ἔτι πλοκάμοισι γεγηθώς. < 2.708. ἱλήκοις· αἰεί τοι, ἄναξ, ἄτμητοι ἔθειραι, < 2.709. αἰὲν ἀδήλητοι· τὼς γὰρ θέμις. οἰόθι δʼ αὐτὴ < | |
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14. Strabo, Geography, 9.1.22 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •festivals, artemis brauronia Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 189 | 9.1.22. On doubling the cape of Sounion one comes to Sounion, a noteworthy deme; then to Thoricus; then to a deme called Potamus, whose inhabitants are called Potamii; then to Prasia, to Steiria, to Brauron, where is the sanctuary of the Artemis Brauronia, to Halae Araphenides, where is the sanctuary of Artemis Tauropolos, to Myrrinus, to Probalinthus, and to Marathon, where Miltiades utterly destroyed the forces under Datis the Persian, without waiting for the Lacedemonians, who came too late because they wanted the full moon. Here, too, is the scene of the myth of the Marathonian bull, which was slain by Theseus. After Marathon one comes to Tricorynthus; then to Rhamnus, the sanctuary of Nemesis; then to Psaphis, the land of the Oropians. In the neighborhood of Psaphis is the Amphiaraeium, an oracle once held in honor, where in his flight Amphiaraus, as Sophocles says, with four-horse chariot, armour and all, was received by a cleft that was made in the Theban dust. Oropus has often been disputed territory; for it is situated on the common boundary of Attica and Boeotia. off this coast are islands: off Thoricus and Sounion lies the island Helene; it is rugged and deserted, and in its length of about sixty stadia extends parallel to the coast. This island, they say, is mentioned by the poet where Alexander says to Helen: Not even when first I snatched thee from lovely Lacedemon and sailed with thee on the seafaring ships, and in the island Cranae joined with thee in love and couch; for he calls Cranae the island now called Helene from the fact that the intercourse took place there. And after Helene comes Euboea, which lies off the next stretch of coast; it likewise is narrow and long and in length lies parallel to the mainland, like Helene. The voyage from Sounion to the southerly promontory of Euboea, which is called Leuce Acte, is three hundred stadia. However, I shall discuss Euboea later; but as for the demes in the interior of Attica, it would be tedious to recount them because of their great number. |
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15. Diodorus Siculus, Historical Library, 15.49.1 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •festivals, artemis brauronia Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 274 | 15.49.1. In Ionia nine cities were in the habit of holding sacrifices of great antiquity on a large scale to Poseidon in a lonely region near the place called Mycalê. Later, however, as a result of the outbreak of wars in this neighbourhood, since they were unable to hold the Panionia there, they shifted the festival gathering to a safe place near Ephesus. Having sent an embassy to Delphi, they received an oracle telling them to take copies of the ancient ancestral altars at Helicê, which was situated in what was then known as Ionia, but is now known as Achaïa. |
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16. Pausanias, Description of Greece, 1.4.4, 10.23.1-10.23.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •festivals, artemis brauronia Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 496| 1.4.4. οὗτοι μὲν δὴ τοὺς Ἕλληνας τρόπον τὸν εἰρημένον ἔσωζον, οἱ δὲ Γαλάται Πυλῶν τε ἐντὸς ἦσαν καὶ τὰ πολίσματα ἑλεῖν ἐν οὐδενὶ τὰ λοιπὰ ποιησάμενοι Δελφοὺς καὶ τὰ χρήματα. τοῦ θεοῦ διαρπάσαι μάλιστα εἶχον σπουδήν. καί σφισιν αὐτοί τε Δελφοὶ καὶ Φωκέων ἀντετάχθησαν οἱ τὰς πόλεις περὶ τὸν Παρνασσὸν οἰκοῦντες, ἀφίκετο δὲ καὶ δύναμις Αἰτωλῶν· τὸ γὰρ Αἰτωλικὸν προεῖχεν ἀκμῇ νεότητος τὸν χρόνον τοῦτον. ὡς δὲ ἐς χεῖρας συνῄεσαν, ἐνταῦθα κεραυνοί τε ἐφέροντο ἐς τοὺς Γαλάτας καὶ ἀπορραγεῖσαι πέτραι τοῦ Παρνασσοῦ, δείματά τε ἄνδρες ἐφίσταντο ὁπλῖται τοῖς βαρβάροις· τούτων τοὺς μὲν ἐξ Ὑπερβορέων λέγουσιν ἐλθεῖν, Ὑπέροχον καὶ Ἀμάδοκον, τὸν δὲ τρίτον Πύρρον εἶναι τὸν Ἀχιλλέως· ἐναγίζουσι δὲ ἀπὸ ταύτης Δελφοὶ τῆς συμμαχίας Πύρρῳ, πρότερον ἔχοντες ἅτε ἀνδρὸς πολεμίου καὶ τὸ μνῆμα ἐν ἀτιμίᾳ. 10.23.1. Βρέννῳ δὲ καὶ τῇ στρατιᾷ τῶν τε Ἑλλήνων οἱ ἐς Δελφοὺς ἀθροισθέντες ἀντετάξαντο, καὶ τοῖς βαρβάροις ἀντεσήμαινε τὰ ἐκ τοῦ θεοῦ ταχύ τε καὶ ὧν ἴσμεν φανερώτατα. ἥ τε γὰρ γῆ πᾶσα, ὅσην ἐπεῖχεν ἡ τῶν Γαλατῶν στρατιά, βιαίως καὶ ἐπὶ πλεῖστον ἐσείετο τῆς ἡμέρας, βρονταί τε καὶ κεραυνοὶ συνεχεῖς ἐγίνοντο· 10.23.2. καὶ οἱ μὲν ἐξέπληττόν τε τοὺς Κελτοὺς καὶ δέχεσθαι τοῖς ὠσὶ τὰ παραγγελλόμενα ἐκώλυον, τὰ δὲ ἐκ τοῦ οὐρανοῦ οὐκ ἐς ὅντινα κατασκήψαι μόνον ἀλλὰ καὶ τοὺς πλησίον καὶ αὐτοὺς ὁμοίως καὶ τὰ ὅπλα ἐξῆπτε. τά τε τῶν ἡρώων τηνικαῦτά σφισιν ἐφάνη φάσματα, ὁ Ὑπέροχος καὶ ὁ Λαόδοκός τε καὶ Πύρρος· οἱ δὲ καὶ τέταρτον Φύλακον ἐπιχώριον Δελφοῖς ἀπαριθμοῦσιν ἥρωα. | 1.4.4. So they tried to save Greece in the way described, but the Gauls, now south of the Gates, cared not at all to capture the other towns, but were very eager to sack Delphi and the treasures of the god. They were opposed by the Delphians themselves and the Phocians of the cities around Parnassus ; a force of Aetolians also joined the defenders, for the Aetolians at this time were pre-eminent for their vigorous activity. When the forces engaged, not only were thunderbolts and rocks broken off from Parnassus hurled against the Gauls, but terrible shapes as armed warriors haunted the foreigners. They say that two of them, Hyperochus and Amadocus, came from the Hyperboreans, and that the third was Pyrrhus son of Achilles. Because of this help in battle the Delphians sacrifice to Pyrrhus as to a hero, although formerly they held even his tomb in dishonor, as being that of an enemy. 10.23.1. Brennus and his army were now faced by the Greeks who had mustered at Delphi, and soon portents boding no good to the barbarians were sent by the god, the clearest recorded in history. For the whole ground occupied by the Gallic army was shaken violently most of the day, with continuous thunder and lightning. 10.23.2. The thunder both terrified the Gauls and prevented them hearing their orders, while the bolts from heaven set on fire not only those whom they struck but also their neighbors, themselves and their armour alike. Then there were seen by them ghosts of the heroes Hyperochus, Laodocus and Pyrrhus; according to some a fourth appeared, Phylacus, a local hero of Delphi . |
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| 17. Epigraphy, Ig Ii2, 1514-1517, 1519-1530, 1518 Tagged with subjects: •nan Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 100 |
| 18. Callimachus, Hymns, 5.107-5.118 Tagged with subjects: •festivals, artemis brauronia Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 494 |
| 19. Epigraphy, Seg, 34.103, 37.30, 37.34, 52.170 Tagged with subjects: •festivals, artemis brauronia Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 100, 101, 189, 492 |
| 20. Epigraphy, Lss, 115B.16 Tagged with subjects: •festivals, artemis brauronia Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 532 |
