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Tiresias: The Ancient Mediterranean Religions Source Database

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All subjects (including unvalidated):
subject book bibliographic info
iphigenia Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 266
Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 65, 317, 324
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 238, 246, 308, 309
Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 51
Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 177, 223
Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 176
Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 172, 283
Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 101, 139
Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 99, 104
Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 150, 165, 166, 167, 168, 170, 178
Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 80, 153, 305
Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 102
Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 28, 101, 173, 183, 189
Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 9
Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 166, 170
iphigenia, agamemnon, motive of in sacrificing Feldman (2006), Judaism and Hellenism Reconsidered, 258
iphigenia, among the euripides, iphigenia, in tauris taurians Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 247, 248, 255
iphigenia, as actress Meinel (2015), Pollution and Crisis in Greek Tragedy, 168, 169
iphigenia, as playwright Meinel (2015), Pollution and Crisis in Greek Tragedy, 168, 169, 170
iphigenia, at aulis, euripides Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 104
Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 245, 254, 259
iphigenia, at aulis, euripides, dramas by Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 172, 176
iphigenia, at taurus, euripides, dramas by Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 172, 176
iphigenia, characters, tragic/mythical Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 255
iphigenia, ennius Culík-Baird (2022), Cicero and the Early Latin Poets, 215
iphigenia, in aulis, euripides Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 149, 150
iphigenia, in tauris, dreams, in greek and latin literature, euripides Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 101
iphigenia, in tauris, erechtheus Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 188, 189, 483, 484
iphigenia, in tauris, euripides, works Jouanna (2012), Greek Medicine from Hippocrates to Galen, 72, 73, 76
iphigenia, in the agamemnon, sacrifice, animal, human, of Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 132, 133, 134, 135, 136, 137, 138, 139, 140, 141, 145, 168, 272, 290
iphigenia, isaac, depiction of in josephus parallel to euripides’ Feldman (2006), Judaism and Hellenism Reconsidered, 426
iphigenia, letter of and its significance Meinel (2015), Pollution and Crisis in Greek Tragedy, 166, 167
iphigenia, mock-purification Meinel (2015), Pollution and Crisis in Greek Tragedy, 159, 160, 168, 169, 170
iphigenia, motif Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 209
iphigenia, of myth, mythos Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 214
iphigenia, on pollution Meinel (2015), Pollution and Crisis in Greek Tragedy, 158, 159
iphigenia, painting, house of the tragic poet Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 122
iphigenia, paintings, of Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 122
iphigenia, ritual role in eur. it Meinel (2015), Pollution and Crisis in Greek Tragedy, 150
iphigenia, sacrifice of Fletcher (2012), Performing Oaths in Classical Greek Drama, 43, 195, 229
Meinel (2015), Pollution and Crisis in Greek Tragedy, 117, 121
Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 133
iphigenia, sacrifice of artemis Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 166, 170
iphigenia, sacrifice of iole Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 197, 198
iphigenia/iphimede Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 65

List of validated texts:
17 validated results for "iphigenia"
1. Homer, Iliad, 1.106, 9.145 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Achilles, and Iphigeneia • Artemis, and Iphigeneia • Helen, and Iphigeneia • Iphianassa/Iphigeneia • Iphigeneia, and Artemis • Iphigeneia, and Hekate • Iphigeneia, and Helen • Iphigeneia, and marriage • Iphigeneia, chthonic associations of • Iphigeneia, identity of • Iphigeneia, sacrifice of • Iphigenia • marriage, and Iphigeneia • marriage, of Iphigeneia andAchilles • sacrifice, of Iphigeneia

 Found in books: Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 172; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 140, 673; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 139, 143, 149, 150

sup>
1.106 μάντι κακῶν οὐ πώ ποτέ μοι τὸ κρήγυον εἶπας·
9.145
Χρυσόθεμις καὶ Λαοδίκη καὶ Ἰφιάνασσα,'' None
sup>
1.106 Prophet of evil, never yet have you spoken to me a pleasant thing; ever is evil dear to your heart to prophesy, but a word of good you have never yet spoken, nor brought to pass. And now among the Danaans you claim in prophecy that for this reason the god who strikes from afar brings woes upon them,
9.145
Chrysothemis, and Laodice, and Iphianassa; of these let him lead to the house of Peleus which one he will, without gifts of wooing, and I will furthermore give a dower full rich, such as no man ever yet gave with his daughter. And seven well-peopled cities will I give him, '' None
2. None, None, nan (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Artemis, Iphigenia, sacrifice of • Iphianassa/Iphigeneia • Iphigeneia • Iphigenia

 Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 673; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 98; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 189; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 170

3. Aeschylus, Agamemnon, 65, 136, 150, 202-203, 205-247, 250-251, 799-804, 1217-1218, 1235, 1420, 1577-1614 (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Agamemnon, motive of in sacrificing Iphigenia • Artemis, Iphigenia, sacrifice of • Helen, and Iphigeneia • Iphigeneia • Iphigeneia, and Helen • Iphigeneia, sacrifice of • Iphigenia • Iphigenia, • Iphigenia, sacrifice of • sacrifice of Iphigenia • sacrifice, animal, human, of Iphigenia in the Agamemnon

 Found in books: Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 51; Feldman (2006), Judaism and Hellenism Reconsidered, 258; Fletcher (2012), Performing Oaths in Classical Greek Drama, 43; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 104; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 52; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 99; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 162; Meinel (2015), Pollution and Crisis in Greek Tragedy, 117, 121; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 170; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 153; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 189; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 132, 134, 135, 136, 137, 138, 139, 140, 141; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 7, 8, 130; Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 72; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 166

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65 διακναιομένης τʼ ἐν προτελείοις
136

202 Ἄρτεμιν, ὥστε χθόνα βάκ- 203 τροις ἐπικρούσαντας Ἀτρεί-
205
ἄναξ δʼ ὁ πρέσβυς τότʼ εἶπε φωνῶν· 206 βαρεῖα μὲν κὴρ τὸ μὴ πιθέσθαι, 207 217 Χορός 218 ἐπεὶ δʼ ἀνάγκας ἔδυ λέπαδνον 219 φρενὸς πνέων δυσσεβῆ τροπαίαν 220 ἄναγνον ἀνίερον, τόθεν 221 τὸ παντότολμον φρονεῖν μετέγνω. 222 βροτοὺς θρασύνει γὰρ αἰσχρόμητις 223 τάλαινα παρακοπὰ πρωτοπήμων. ἔτλα δʼ οὖν' '225 θυτὴρ γενέσθαι θυγατρός, 226 γυναικοποίνων πολέμων ἀρωγὰν 227 καὶ προτέλεια ναῶν. Χορός 228 λιτὰς δὲ καὶ κληδόνας πατρῴους 229 παρʼ οὐδὲν αἰῶ τε παρθένειον 230 ἔθεντο φιλόμαχοι βραβῆς. 231 φράσεν δʼ ἀόζοις πατὴρ μετʼ εὐχὰν 232 δίκαν χιμαίρας ὕπερθε βωμοῦ 233 πέπλοισι περιπετῆ παντὶ θυμῷ προνωπῆ 235 λαβεῖν ἀέρδην, στόματός 236 τε καλλιπρῴρου φυλακᾷ κατασχεῖν 238 βίᾳ χαλινῶν τʼ ἀναύδῳ μένει. 239 κρόκου βαφὰς δʼ ἐς πέδον χέουσα 240 ἔβαλλʼ ἕκαστον θυτήρ- 241 ων ἀπʼ ὄμματος βέλει 242 φιλοίκτῳ, πρέπουσά θʼ ὡς ἐν γραφαῖς, προσεννέπειν 243 θέλουσʼ, ἐπεὶ πολλάκις 244 πατρὸς κατʼ ἀνδρῶνας εὐτραπέζους 245 ἔμελψεν, ἁγνᾷ δʼ ἀταύρωτος αὐδᾷ πατρὸς 246 φίλου τριτόσπονδον εὔ- 247 ποτμον παιῶνα φίλως ἐτίμα— Χορός
250
Δίκα δὲ τοῖς μὲν παθοῦσ- 251 ιν μαθεῖν ἐπιρρέπει·
799
σὺ δέ μοι τότε μὲν στέλλων στρατιὰν 800 Ἑλένης ἕνεκʼ, οὐ γάρ σʼ ἐπικεύσω, 801 κάρτʼ ἀπομούσως ἦσθα γεγραμμένος, 802 οὐδʼ εὖ πραπίδων οἴακα νέμων
1217
ὁρᾶτε τούσδε τοὺς δόμοις ἐφημένους'1218 νέους, ὀνείρων προσφερεῖς μορφώμασιν;
1235
θύουσαν Ἅιδου μητέρʼ ἄσπονδόν τʼ Ἄρη
1420
μιασμάτων ἄποινʼ; ἐπήκοος δʼ ἐμῶν
1577
ὦ φέγγος εὖφρον ἡμέρας δικηφόρου. 1578 φαίην ἂν ἤδη νῦν βροτῶν τιμαόρους 1579 θεοὺς ἄνωθεν γῆς ἐποπτεύειν ἄχη, 1580 ἰδὼν ὑφαντοῖς ἐν πέπλοις, Ἐρινύων 1581 τὸν ἄνδρα τόνδε κείμενον φίλως ἐμοί, 1582 χερὸς πατρῴας ἐκτίνοντα μηχανάς. 1583 Ἀτρεὺς γὰρ ἄρχων τῆσδε γῆς, τούτου πατήρ, 1584 πατέρα Θυέστην τὸν ἐμόν, ὡς τορῶς φράσαι, 1585 αὑτοῦ δʼ ἀδελφόν, ἀμφίλεκτος ὢν κράτει, 1586 ἠνδρηλάτησεν ἐκ πόλεώς τε καὶ δόμων. 1587 καὶ προστρόπαιος ἑστίας μολὼν πάλιν 1588 τλήμων Θυέστης μοῖραν ηὕρετʼ ἀσφαλῆ, 1589 τὸ μὴ θανὼν πατρῷον αἱμάξαι πέδον, 1590 αὐτός· ξένια δὲ τοῦδε δύσθεος πατὴρ 1591 Ἀτρεύς, προθύμως μᾶλλον ἢ φίλως, πατρὶ 1592 τὠμῷ, κρεουργὸν ἦμαρ εὐθύμως ἄγειν 1593 δοκῶν, παρέσχε δαῖτα παιδείων κρεῶν. 1594 τὰ μὲν ποδήρη καὶ χερῶν ἄκρους κτένας 1595 ἀνδρακὰς καθήμενος. 1595 1595 ἔθρυπτʼ, ἄνωθεν 1596 ἄσημα δʼ αὐτῶν αὐτίκʼ ἀγνοίᾳ λαβὼν 1597 ἔσθει βορὰν ἄσωτον, ὡς ὁρᾷς, γένει. 1598 κἄπειτʼ ἐπιγνοὺς ἔργον οὐ καταίσιον 1599 ᾤμωξεν, ἀμπίπτει δʼ ἀπὸ σφαγὴν ἐρῶν, 1600 μόρον δʼ ἄφερτον Πελοπίδαις ἐπεύχεται, 1601 λάκτισμα δείπνου ξυνδίκως τιθεὶς ἀρᾷ, 1602 οὕτως ὀλέσθαι πᾶν τὸ Πλεισθένους γένος. 1603 ἐκ τῶνδέ σοι πεσόντα τόνδʼ ἰδεῖν πάρα. 1604 κἀγὼ δίκαιος τοῦδε τοῦ φόνου ῥαφεύς. 1605 τρίτον γὰρ ὄντα μʼ ἐπὶ δυσαθλίῳ πατρὶ 1606 συνεξελαύνει τυτθὸν ὄντʼ ἐν σπαργάνοις· 1607 τραφέντα δʼ αὖθις ἡ δίκη κατήγαγεν. 1608 καὶ τοῦδε τἀνδρὸς ἡψάμην θυραῖος ὤν, 1609 πᾶσαν συνάψας μηχανὴν δυσβουλίας. 1610 οὕτω καλὸν δὴ καὶ τὸ κατθανεῖν ἐμοί, 1611 ἰδόντα τοῦτον τῆς δίκης ἐν ἕρκεσιν. Χορός ' None
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65 Marriage-prolusions when their Fury wed
136

202 Adducing Artemis, 203 So that the Atreidai striking staves on earth
205
Then did the king, the elder, speak this clear. 206 217 218 But when he underwent necessity’s 219 Yoke-trace, — from soul blowing unhallowed change 220 Unclean, abominable, — thence—another man — 221 Its wildest range. 221 The audacious mind of him began 222 For this it is gives mortals hardihood — 223 of madness, and first woe of all the brood. 223 Some vice-devising miserable mood 224 The sacrificer of his daughter — strange! — 225 He dared become, to expedite 226 Woman-avenging warfare, — anchors weighed 227 With such prelusive rite! 228 Prayings and callings 229 of these, and of the virgin-age, — 230 Captains heart-set on war to wage! 231 His ministrants, vows done, the father bade — 232 Kid-like, above the altar, swathed in pall, 233 Take her — lift high, and have no fear at all, 234 Head-downward, and the fair mouth’s guard 235 And frontage hold, — press hard 236 From utterance a curse against the House 238 By dint of bit-violence bridling speech. 239 And as to ground her saffron-vest she shed, 240 She smote the sacrificers all and each 241 From the eye only sped, — 241 With arrow sweet and piteous, 242 Just as in pictures: since, full many a time, 242 Significant of will to use a word, 243 In her sire’s guest-hall, by the well-heaped board 244 Had she made music, — lovingly with chime 245 of her chaste voice, that unpolluted thing, 246 Honoured the third libation, — paian that should bring 247 Good fortune to the sire she loved so well.
250
To know the future woe preponderate.
250
True, justice makes, in sufferers, a desire 251 But — hear before is need? 251 To that, farewell and welcome! ’t is the same, indeed,
799
But now — from no outside of mind, nor unlovingly — gracious thou art 800 To those who have ended the labour, fulfilling their part; 801 And in time shalt thou know, by inquiry instructed, 802 Who of citizens justly, and who not to purpose, the city conducted. AGAMEMNON.
1217
Behold ye those there, in the household seated, — ' 1218 Young ones, — of dreams approaching to the figures?
1235
Revelling Haides’ mother, — curse, no truce with,
1420
— Pollution’s penalty? But hearing mzy deeds
1577
O light propitious of day justice-bringing! 1578 I may say truly, now, that men’s avengers, 1579 The gods from high, of earth behold the sorrows — 1580 Seeing, as I have, i’ the spun robes of the Erinues, 1581 This man here lying, — sight to me how pleasant! — 1582 His father’s hands’ contrivances repaying. 1583 For Atreus, this land’s lord, of this man father, 1584 Thuestes, my own father — to speak clearly — 1585 His brother too, — being i’ the rule contested, — 1586 Drove forth to exile from both town and household: 1587 And, coming back, to the hearth turned, a suppliant, 1588 Wretched Thuestes found the fate assured him 1589 — Not to die, bloodying his paternal threshold 1590 Just there: but host-wise this man’s impious father 1591 Atreus, soul-keenly more than kindly, — seeming 1592 To joyous hold a flesh-day, — to my father 1593 Served up a meal, the flesh of his own children. 1594 The feet indeed and the hands’ top divisions 1595 He hid, high up and isolated sitting: 1596 But, their unshowing parts in ignorance taking, 1597 He forthwith eats food — as thou seest — perdition 1598 To the race: and then, ’ware of the deed ill-omened, 1599 He shrieked O! — falls back, vomiting, from the carnage, 1600 And fate on the Pelopidai past bearing 1601 He prays down — putting in his curse together 1601 The kicking down o’ the feast — that so might perish 1602 The race of Pleisthenes entire: and thence is 1603 That it is given thee to see this man prostrate. 1604 And I was rightly of this slaughter stitch-man: 1605 Since me, — being third from ten, — with my poor father 1606 He drives out — being then a babe in swathe-bands: 1607 But, grown up, back again has justice brought me: 1608 And of this man I got hold — being without-doors — 1609 Fitting together the whole scheme of ill-will. 1610 So, sweet, in fine, even to die were to me, 1611 Seeing, as I have, this man i’ the toils of justice! CHOROS. ' None
4. Aeschylus, Libation-Bearers, 120, 144 (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Iphigenia, sacrifice of • sacrifice, animal, human, of Iphigenia in the Agamemnon

 Found in books: Meinel (2015), Pollution and Crisis in Greek Tragedy, 121; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 134

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120 πότερα δικαστὴν ἢ δικηφόρον λέγεις; Χορός144
5. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Erechtheus, Iphigenia in Tauris • Iphigeneia

 Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 483; Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 131

6. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Iphigeneia • sacrifice, animal, human, of Iphigenia in the Agamemnon

 Found in books: Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 168; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 43

7. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Iphianassa/Iphigeneia • Iphigenia

 Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 141; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 101

8. Euripides, Hecuba, 1, 71, 1544, 1555-1600 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Dreams (in Greek and Latin literature), Euripides, Iphigenia in Tauris • Iphigeneia • Iphigeneia (Sophocles) • Iphigenia

 Found in books: Hitch (2017), Animal sacrifice in the ancient Greek world, 53; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 167; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 130; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 166; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 101; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 43

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1 ̔́Ηκω νεκρῶν κευθμῶνα καὶ σκότου πύλας' 7
1
μελανοπτερύγων μῆτερ ὀνείρων, ' None
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1 I have come from out of the charnel-house and gates of gloom, where Hades dwells apart from gods, I Polydorus, a son of Hecuba, the daughter of Cisseus, and of Priam. Now my father, when Phrygia ’s capital' 7
1
fearful visions of the night? O lady Earth, mother of dreams that fly on sable wings! I am seeking to avert the vision of the night, the sight of horror which I learned from my dream ' None
9. Euripides, Hippolytus, 19, 1328, 1400, 1402, 1417-1426 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Iphigeneia • Iphigeneia, cult of • Iphigenia • cult, of Iphigeneia

 Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 83, 94; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 44; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 165; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 28

sup>
19 μείζω βροτείας προσπεσὼν ὁμιλίας.' "
1328
Κύπρις γὰρ ἤθελ' ὥστε γίγνεσθαι τάδε,"
1400
Κύπρις γὰρ ἡ πανοῦργος ὧδ' ἐμήσατο." "
1402
τιμῆς ἐμέμφθη, σωφρονοῦντι δ' ἤχθετο." 1417 θεᾶς ἄτιμοι Κύπριδος ἐκ προθυμίας 1418 ὀργαὶ κατασκήψουσιν ἐς τὸ σὸν δέμας, 14
19
σῆς εὐσεβείας κἀγαθῆς φρενὸς χάριν: 1420 ἐγὼ γὰρ αὐτῆς ἄλλον ἐξ ἐμῆς χερὸς 1421 ὃς ἂν μάλιστα φίλτατος κυρῇ βροτῶν 1422 τόξοις ἀφύκτοις τοῖσδε τιμωρήσομαι.' "1423 σοὶ δ', ὦ ταλαίπωρ', ἀντὶ τῶνδε τῶν κακῶν" '1424 τιμὰς μεγίστας ἐν πόλει Τροζηνίᾳ 1425 δώσω: κόραι γὰρ ἄζυγες γάμων πάρος' "1426 κόμας κεροῦνταί σοι, δι' αἰῶνος μακροῦ" '" None
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19 but Artemis, daughter of Zeus, sister of Phoebus, he doth honour, counting her the chief of goddesses, and ever through the greenwood, attendant on his virgin goddess, he dears the earth of wild beasts with his fleet hounds, enjoying the comradeship of one too high for mortal ken.
1328
Perdition seize me! Queen revered! Artemi1400 Twas Cypris, mistress of iniquity, devised this evil. Hippolytu
1402
She was jealous of her slighted honour, vexed at thy chaste life. Hippolytu
1417
Enough! for though thou pass to gloom beneath the earth, the wrath of Cypris shall not, at her will, fall on thee unrequited, because thou hadst a noble righteous soul. Nauck encloses this line in brackets. 1420 For I with mine own hand will with these unerring shafts avenge me on another, Adonis. who is her votary, dearest to her of all the sons of men. And to thee, poor sufferer, for thy anguish now will I grant high honours in the city of Troezen; 1425 for thee shall maids unwed before their marriage cut off their hair, thy harvest through the long roll of time of countless bitter tears. Yea, and for ever shall the virgin choir hymn thy sad memory, ' None
10. Euripides, Iphigenia At Aulis, 900-902, 911-916, 1544, 1555-1600 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Iphigeneia • Iphigenia

 Found in books: Hitch (2017), Animal sacrifice in the ancient Greek world, 53; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 150, 166, 168; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 29; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 43

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900 No longer will I let shame Reading οὐκέτ᾽ αἰδεσθησόμεσθα , a conjecture of Nauck and Hermann’s. Paley regards 11.
900-2 as spurious. prevent my kneeling to you, a mortal to one goddess-born; why do I affect reserve? whose interests should I consult before my child’s? Throwing herself before Achilles. Oh! help me, goddess-born, in my sore distress, and her that was called your bride, in vain, it is true, yet called she was.
911
for your name it was that worked my ruin, and you are bound to stand by that. Except your knees I have no altar to fly to; and not a friend stands Reading πέλας with Markland for MSS. γελᾷ , a conjecture adopted by Hermann and Monk. at my side. You have heard the cruel abandoned scheme of Agamemnon; and I, a woman, have come, as you see, to a camp of lawless sailor-folk, bold in evil’s cause, 915 though useful when they wish; Now if you boldly stretch forth your arm in my behalf, our safety is assured; but if not, we are lost. Chorus Leader
1544
Dear mistress, you shall learn all clearly; from the outset will I tell it, unless my memory fails me somewhat and confuses my tongue in its account. As soon as we reached the grove of Artemis, the child of Zeus, and the flowery meadows,1555 that you may lead me to the altar of the goddess and sacrifice me, since this is Heaven’s ordice. May good luck be yours for any help that I afford! and may you obtain the victor’s gift and come again to the land of your fathers. So then let none of the Argives lay hands on me, 1560 for I will bravely yield my neck without a word. 1565 and Calchas, the seer, drawing a sharp sword from its scabbard laid it in a basket of beaten gold, and crowned the maiden’s head. Then the son of Peleus, taking the basket and with it lustral water in his hand, ran round the altar of the godde 1570 uttering these words: O Artemis, you child of Zeus, slayer of wild beasts, that wheel your dazzling light amid the gloom, accept this sacrifice which we, the army of the Achaeans and Agamemnon with us, offer to you, pure blood from a beautiful maiden’s neck; 1575 and grant us safe sailing for our ships and the sack of Troy ’s towers by our spears. 1578 But the priest, seizing his knife, offered up a prayer and was closely scanning the maiden’s throat to see where he should strike. 1580 It was no slight sorrow filled my heart, as I stood by with bowed head; when there was a sudden miracle! Each one of us distinctly heard the sound of a blow, Reading πληγῆς σαφῶς γὰρ πᾶς τις ᾔσθετο κτύπον (Weil). but none saw the spot where the maiden vanished. The priest cried out, and all the army took up the cry 1585 at the sight of a marvel all unlooked for, due to some god’s agency, and passing all belief, although it was seen; for there upon the ground lay a deer of immense size, magnificent to see, gasping out her life, with whose blood the altar of the goddess was thoroughly bedewed. 1590 Then spoke Calchas thus—his joy you can imagine— You captains of this leagued Achaean army, do you see this victim, which the goddess has set before her altar, a mountain-roaming deer? This is more welcome to her by far than the maid, 1595 that she may not defile her altar by shedding noble blood. Gladly she has accepted it, and is granting us a prosperous voyage for Reading Ἰλίου πρὸς for Ἰλίου τ᾽ with Hermann. our attack on Ilium . Therefore take heart, sailors, each man of you, and away to your ships, for today 1600 we must leave the hollow bays of Aulis and cross the Aegean main. ' None
11. Herodotus, Histories, 5.83 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Iphigeneia • Iphigenia

 Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 324; Edmunds (2021), Greek Myth, 92

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5.83 τοῦτον δʼ ἔτι τὸν χρόνον καὶ πρὸ τοῦ Αἰγινῆται Ἐπιδαυρίων ἤκουον τά τε ἄλλα καὶ δίκας διαβαίνοντες ἐς Ἐπίδαυρον ἐδίδοσάν τε καὶ ἐλάμβανον παρʼ ἀλλήλων οἱ Αἰγινῆται· τὸ δὲ ἀπὸ τοῦδε νέας τε πηξάμενοι καὶ ἀγνωμοσύνῃ χρησάμενοι ἀπέστησαν ἀπὸ τῶν Ἐπιδαυρίων. ἅτε δὲ ἐόντες διάφοροι ἐδηλέοντο αὐτούς, ὥστε θαλασσοκράτορες ἐόντες, καὶ δὴ καὶ τὰ ἀγάλματα ταῦτα τῆς τε Δαμίης καὶ τῆς Αὐξησίης ὑπαιρέονται αὐτῶν, καί σφεα ἐκόμισάν τε καὶ ἱδρύσαντο τῆς σφετέρης χώρης ἐς τὴν μεσόγαιαν, τῇ Οἴη μὲν ἐστὶ οὔνομα, στάδια δὲ μάλιστά κῃ ἀπὸ τῆς πόλιος ὡς εἴκοσι ἀπέχει. ἱδρυσάμενοι δὲ ἐν τούτῳ τῷ χώρῳ θυσίῃσί τε σφέα καὶ χοροῖσι γυναικηίοισι κερτομίοισι ἱλάσκοντο, χορηγῶν ἀποδεικνυμένων ἑκατέρῃ τῶν δαιμόνων δέκα ἀνδρῶν· κακῶς δὲ ἠγόρευον οἱ χοροὶ ἄνδρα μὲν οὐδένα, τὰς δὲ ἐπιχωρίας γυναῖκας. ἦσαν δὲ καὶ τοῖσι Ἐπιδαυρίοισι αἱ αὐταὶ ἱροεργίαι· εἰσὶ δέ σφι καὶ ἄρρητοι ἱρουργίαι.'' None
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5.83 Now at this time, as before it, the Aeginetans were in all matters still subject to the Epidaurians and even crossed to Epidaurus for the hearing of their own private lawsuits. From this time, however, they began to build ships, and stubbornly revolted from the Epidaurians. ,In the course of this struggle, they did the Epidaurians much damage and stole their images of Damia and Auxesia. These they took away and set them up in the middle of their own country at a place called Oea, about twenty furlongs distant from their city. ,Having set them up in this place they sought their favor with sacrifices and female choruses in the satirical and abusive mode. Ten men were appointed providers of a chorus for each of the deities, and the choruses aimed their raillery not at any men but at the women of the country. The Epidaurians too had the same rites, and they have certain secret rites as well. '' None
12. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Iphigeneia • sacrifice of Iphigenia

 Found in books: Fletcher (2012), Performing Oaths in Classical Greek Drama, 229; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 24

13. None, None, nan (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Artemis, and Iphigeneia • Dreams (in Greek and Latin literature), Euripides, Iphigenia in Tauris • Erechtheus, Iphigenia in Tauris • Iphigeneia • Iphigeneia, and Artemis • Iphigeneia, and marriage • Iphigeneia, and mortality • Iphigeneia, cult of • Iphigenia • Iphigenia, as actress • Iphigenia, as playwright • Iphigenia, mock-purification • Iphigenia, on pollution • cult, of Iphigeneia • marriage, and Iphigeneia • mortality, and Iphigeneia

 Found in books: Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 30; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 238; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 188, 189, 483; Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 283; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 94; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 44, 45, 145; Meinel (2015), Pollution and Crisis in Greek Tragedy, 159, 160, 169; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 101; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 27; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 43

14. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Achilles, and Iphigeneia • Clytemnestra (Sophocles), and Iphigeneia • Iphigeneia (Sophocles) • Iphigenia • Proclus, on Iphigeneia

 Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 308; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 571

15. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Iole, Iphigenia, sacrifice of • Iphigenia

 Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 308; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 46, 104, 109; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 197, 198

16. Apollodorus, Epitome, 3.21 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Achilles, and Iphigeneia • Clytemnestra (Sophocles), and Iphigeneia • Iphigeneia • Iphigeneia (Sophocles) • Proclus, on Iphigeneia

 Found in books: Edmunds (2021), Greek Myth, 92; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 571

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3.21 ἀναχθέντων δὲ αὐτῶν ἀπʼ Ἄργους καὶ παραγενομένων τὸ δεύτερον εἰς Αὐλίδα, τὸν στόλον ἄπλοια κατεῖχε· 1 -- Κάλχας δὲ ἔφη οὐκ 2 -- ἄλλως δύνασθαι πλεῖν αὐτούς, εἰ μὴ τῶν Ἀγαμέμνονος θυγατέρων ἡ κρατιστεύουσα κάλλει σφάγιον Ἀρτέμιδι 3 -- παραστῇ, διὰ τὸ μηνίειν 4 -- τὴν θεὸν τῷ Ἀγαμέμνονι, ὅτι τε βαλὼν ἔλαφον εἶπεν· οὐδὲ ἡ Ἄρτεμις, καὶ ὅτι Ἀτρεὺς οὐκ ἔθυσεν αὐτῇ τὴν χρυσῆν ἄρνα.'' None
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3.21 But when they had put to sea from Argos and arrived for the second time at Aulis, the fleet was windbound, and Calchas said that they could not sail unless the fairest of Agamemnon's daughters were presented as a sacrifice to Artemis; for the goddess was angry with Agamemnon, both because, on shooting a deer, he had said, “ Artemis herself could not ( do it better),” Compare Tzetzes, Scholiast on Lycophron 183 . The full expression is reported by the Scholiast on Hom. Il. 1.108, οὐδὲ ἡ Ἄρτεμις οὕτως ἂν ἐτόξευσε, “Not even Artemis could have shot like that.” The elliptical phrase is wrongly interpreted by the Sabbaitic scribe. See the Critical Note. and because Atreus had not sacrificed to her the golden lamb. "" None
17. Vergil, Georgics, 3.486-3.493, 3.515-3.530
 Tagged with subjects: • Iole, Iphigenia, sacrifice of • Iphigenia

 Found in books: Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 46, 109; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 197, 198

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3.486 Saepe in honore deum medio stans hostia ad aram 3.487 lanea dum nivea circumdatur infula vitta, 3.488 inter cunctantis cecidit moribunda ministros. 3.489 Aut si quam ferro mactaverat ante sacerdos 3.490 inde neque impositis ardent altaria fibris 3.491 nec responsa potest consultus reddere vates, 3.492 ac vix suppositi tinguntur sanguine cultri 3.493 summaque ieiuna sanie infuscatur harena.
3.515
Ecce autem duro fumans sub vomere taurus 3.516 concidit et mixtum spumis vomit ore cruorem 3.517 extremosque ciet gemitus. It tristis arator 3.518 maerentem abiungens fraterna morte iuvencum, 3.519 atque opere in medio defixa relinquit aratra. 3.520 Non umbrae altorum nemorum, non mollia possunt 3.521 prata movere animum, non qui per saxa volutus 3.522 purior electro campum petit amnis; at ima 3.523 solvuntur latera atque oculos stupor urguet inertis 3.524 ad terramque fluit devexo pondere cervix. 3.525 Quid labor aut benefacta iuvant? Quid vomere terras 3.526 invertisse gravis? Atqui non Massica Bacchi 3.527 munera, non illis epulae nocuere repostae: 3.528 frondibus et victu pascuntur simplicis herbae, 3.529 pocula sunt fontes liquidi atque exercita cursu 3.530 flumina, nec somnos abrumpit cura salubris.'' None
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3.486 Nor be thy dogs last cared for; but alike 3.487 Swift Spartan hounds and fierce Molossian feed 3.488 On fattening whey. Never, with these to watch, 3.489 Dread nightly thief afold and ravening wolves, 3.490 Or Spanish desperadoes in the rear. 3.491 And oft the shy wild asses thou wilt chase, 3.492 With hounds, too, hunt the hare, with hounds the doe; 3.493 oft from his woodland wallowing-den uprouse
3.515
With showers of Spring and rainy south-winds earth 3.516 Is moistened, lo! he haunts the pools, and here 3.517 Housed in the banks, with fish and chattering frog 3.518 Crams the black void of his insatiate maw. 3.519 Soon as the fens are parched, and earth with heat 3.520 Is gaping, forth he darts into the dry, 3.521 Rolls eyes of fire and rages through the fields, 3.522 Furious from thirst and by the drought dismayed. 3.523 Me list not then beneath the open heaven 3.524 To snatch soft slumber, nor on forest-ridge 3.525 Lie stretched along the grass, when, slipped his slough, 3.526 To glittering youth transformed he winds his spires, 3.527 And eggs or younglings leaving in his lair, 3.528 Towers sunward, lightening with three-forked tongue. 3.529 of sickness, too, the causes and the sign' "3.530 I'll teach thee. Loathly scab assails the sheep,"' None



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