The Ancient Mediterranean Religions Index Database

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21 results for "mania"

1. Hesiod, Catalogue of Women, None (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: nan nan nan

2. Homer, Odyssey, 1.415-1.416, 2.201, 11.281-11.297, 15.223-15.281, 17.382-17.385, 20.351-20.370 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •mania, family genealogies of Found in books: Johnston and Struck (2005) 173, 174, 175, 176, 177

3. Homer, Iliad, 13.730-13.732, 16.5 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •mania, family genealogies of Found in books: Johnston and Struck (2005) 173, 176

13.730. / To one man hath God given works of war, to another the dance, to another the lyre and song, and in the breast of another Zeus, whose voice is borne afar, putteth a mind of understanding, wherefrom many men get profit, and many he saveth; but he knoweth it best himself. 13.731. / To one man hath God given works of war, to another the dance, to another the lyre and song, and in the breast of another Zeus, whose voice is borne afar, putteth a mind of understanding, wherefrom many men get profit, and many he saveth; but he knoweth it best himself. 13.732. / To one man hath God given works of war, to another the dance, to another the lyre and song, and in the breast of another Zeus, whose voice is borne afar, putteth a mind of understanding, wherefrom many men get profit, and many he saveth; but he knoweth it best himself. 16.5. / Thus then they were warring around the well-benched ship, but Patroclus drew nigh to Achilles, shepherd of the host, shedding hot tears, even as a fountain of dark water that down over the face of a beetling cliff poureth its dusky stream; 16.5. / and swift-footed goodly Achilles had pity when he saw him, and spake and addressed him with winged words:Why, Patroclus, art thou bathed in tears, like a girl, a mere babe, that runneth by her mother's side and biddeth her take her up, and clutcheth at her gown, and hindereth her in her going,

4. Pindar, Paeanes, 4.28-4.31, 4.50-4.54 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •mania, family genealogies of Found in books: Johnston and Struck (2005) 175, 176

5. Pherecydes of Syros, Fragments, None (6th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Johnston and Struck (2005) 176

6. Aeschylus, Libation-Bearers, 32 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •mania, family genealogies of Found in books: Johnston and Struck (2005) 177

32. τορὸς δὲ Φοῖβος ὀρθόθριξ

32. For with a hair-raising shriek, Terror, the diviner of dreams for our house, breathing wrath out of sleep, uttered a cry of terror in the dead of night from the heart of the palace,

7. Aeschylus, Eumenides, 18 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •mania, family genealogies of Found in books: Johnston and Struck (2005) 174

18. ἵζει τέταρτον τοῖσδε μάντιν ἐν θρόνοις·

8. Pindar, Olympian Odes, 6 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •mania, family genealogies of Found in books: Johnston and Struck (2005) 174, 192, 193

9. Sophocles, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •mania, family genealogies of Found in books: Johnston and Struck (2005) 176

10. Sophocles, Oedipus The King, 556 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •mania, family genealogies of Found in books: Johnston and Struck (2005) 192

11. Sophocles Iunior, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •mania, family genealogies of Found in books: Johnston and Struck (2005) 176

12. Pherecydes of Athens, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Johnston and Struck (2005) 176

13. Herodotus, Histories, 1.49, 1.52, 5.44.2, 7.91, 8.134.2, 9.33.1, 9.34 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •mania, family genealogies of Found in books: Johnston and Struck (2005) 174, 175, 176, 193

1.49. Such, then, was the answer from Delphi delivered to Croesus. As to the reply which the Lydians received from the oracle of Amphiaraus when they had followed the due custom of the temple, I cannot say what it was, for nothing is recorded of it, except that Croesus believed that from this oracle too he had obtained a true answer. 1.52. Such were the gifts which he sent to Delphi . To Amphiaraus, of whose courage and fate he had heard, he dedicated a shield made entirely of gold and a spear all of solid gold, point and shaft alike. Both of these were until my time at Thebes , in the Theban temple of Ismenian Apollo. 5.44.2. This is the story which the Sybarites tell of Dorieus and his companions, but the Crotoniats say that they were aided by no stranger in their war with Sybaris with the exception of Callias, an Elean diviner of the Iamid clan. About him there was a story that he had fled to Croton from Telys, the tyrant of Sybaris, because as he was sacrificing for victory over Croton, he could obtain no favorable omens. 7.91. The Cilicians furnished a hundred ships. They also wore on their heads their native helmets, carried bucklers of raw oxhide for shields, and were clad in woollen tunics; each had two javelins and a sword very close in style to the knives of Egypt. These Cilicians were formerly called Hypachaei, and took their name from Cilix son of Agenor, a Phoenician. The Pamphylians furnished a hundred ships: they were armed like the Greeks. These Pamphylians are descended from the Trojans of the diaspora who followed Amphilochus and Calchas. 8.134.2. No Theban may seek a prophecy there, for Amphiaraus bade them by an oracle to choose which of the two they wanted and forgo the other, and take him either for their prophet or for their ally. They chose that he should be their ally. Therefore no Theban may lie down to sleep in that place. 9.33.1. On the second day after they had all been arrayed according to their nations and their battalions, both armies offered sacrifice. It was Tisamenus who sacrificed for the Greeks, for he was with their army as a diviner; he was an Elean by birth, a Clytiad of the Iamid clan, and the Lacedaemonians gave him the freedom of their city. 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.

14. Cicero, On Divination, 1.91 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •mania, family genealogies of Found in books: Johnston and Struck (2005) 174

1.91. nec quisquam rex Persarum potest esse, qui non ante magorum disciplinam scientiamque perceperit. Licet autem videre et genera quaedam et nationes huic scientiae deditas. Telmessus in Caria est, qua in urbe excellit haruspicum disciplina; itemque Elis in Peloponneso familias duas certas habet, Iamidarum unam, alteram Clutidarum, haruspicinae nobilitate praestantes. In Syria Chaldaei cognitione astrorum sollertiaque ingeniorum antecellunt.

1.91. Indeed, no one can become king of the Persians until he has learned the theory and the practice of the magi. Moreover, you may see whole families and tribes devoted to this art. For example, Telmessus in Caria is a city noted for its cultivation of the soothsayers art, and there is also Elis in Peloponnesus, which has permanently set aside two families as soothsayers, the Iamidae and the Clutidae, who are distinguished for superior skill in their art. In Syria the Chaldeans are pre-eminent for their knowledge of astronomy and for their quickness of mind.

15. Apollodorus, Bibliotheca, 3.6.2, 3.7.7, 3.10.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mania, family genealogies of Found in books: Johnston and Struck (2005) 174

3.6.2. Ἀμφιάραος δὲ ὁ Ὀικλέους, 1 -- μάντις ὢν καὶ προειδὼς ὅτι δεῖ πάντας τοὺς στρατευσαμένους χωρὶς Ἀδράστου τελευτῆσαι, αὐτός τε ὤκνει στρατεύεσθαι καὶ τοὺς λοιποὺς ἀπέτρεπε. Πολυνείκης δὲ ἀφικόμενος πρὸς Ἶφιν τὸν Ἀλέκτορος ἠξίου μαθεῖν πῶς ἂν Ἀμφιάραος ἀναγκασθείη στρατεύεσθαι· ὁ δὲ εἶπεν εἰ λάβοι τὸν ὅρμον Ἐριφύλη. Ἀμφιάραος μὲν οὖν ἀπεῖπεν Ἐριφύλῃ παρὰ Πολυνείκους δῶρα λαμβάνειν, Πολυνείκης δὲ δοὺς αὐτῇ τὸν ὅρμον ἠξίου τὸν Ἀμφιάραον πεῖσαι στρατεύειν. ἦν γὰρ ἐπὶ ταύτῃ· 1 -- γενομένης γὰρ †αὐτῆς 2 --πρὸς Ἄδραστον, διαλυσάμενος ὤμοσε, περὶ ὧν ἂν 3 -- Ἀδράστῳ 4 -- διαφέρηται, διακρίνειν Ἐριφύλῃ 5 -- συγχωρῆσαι. ὅτε οὖν ἐπὶ Θήβας ἔδει στρατεύειν, Ἀδράστου μὲν παρακαλοῦντος Ἀμφιαράου δὲ ἀποτρέποντος, Ἐριφύλη τὸν ὅρμον λαβοῦσα ἔπεισεν αὐτὸν σὺν Ἀδράστῳ 6 -- στρατεύειν. Ἀμφιάραος δὲ ἀνάγκην ἔχων στρατεύεσθαι τοῖς παισὶν ἐντολὰς ἔδωκε τελειωθεῖσι τήν τε μητέρα κτείνειν καὶ ἐπὶ Θήβας στρατεύειν. 3.7.7. δηλώσαντες δὲ τῇ μητρὶ ταῦτα, τόν τε ὅρμον καὶ τὸν πέπλον ἐλθόντες εἰς Δελφοὺς ἀνέθεντο κατὰ πρόσταξιν Ἀχελῴου. πορευθέντες δὲ εἰς τὴν Ἤπειρον συναθροίζουσιν οἰκήτορας καὶ κτίζουσιν Ἀκαρνανίαν. Εὐριπίδης δέ φησιν Ἀλκμαίωνα κατὰ τὸν τῆς μανίας χρόνον ἐκ Μαντοῦς Τειρεσίου παῖδας δύο γεννῆσαι, Ἀμφίλοχον καὶ θυγατέρα Τισιφόνην, κομίσαντα δὲ εἰς Κόρινθον τὰ βρέφη δοῦναι τρέφειν Κορινθίων βασιλεῖ Κρέοντι, καὶ τὴν μὲν Τισιφόνην διενεγκοῦσαν εὐμορφίᾳ ὑπὸ τῆς Κρέοντος γυναικὸς ἀπεμποληθῆναι, δεδοικυίας μὴ Κρέων αὐτὴν γαμετὴν ποιήσηται. τὸν δὲ Ἀλκμαίωνα ἀγοράσαντα ταύτην ἔχειν οὐκ εἰδότα τὴν ἑαυτοῦ θυγατέρα θεράπαιναν, παραγενόμενον δὲ εἰς Κόρινθον ἐπὶ τὴν τῶν τέκνων ἀπαίτησιν καὶ τὸν υἱὸν κομίσασθαι. καὶ Ἀμφίλοχος κατὰ χρησμοὺς Ἀπόλλωνος Ἀμφιλοχικὸν Ἄργος ᾤκισεν. 1 -- 3.10.8. παρεγένοντο δὲ εἰς Σπάρτην ἐπὶ τὸν Ἑλένης γάμον οἱ βασιλεύοντες Ἑλλάδος. ἦσαν δὲ οἱ μνηστευόμενοι οἵδε· Ὀδυσσεὺς Λαέρτου, Διομήδης Τυδέως, Ἀντίλοχος Νέστορος, Ἀγαπήνωρ Ἀγκαίου, Σθένελος Καπανέως, Ἀμφίμαχος 1 -- Κτεάτου, Θάλπιος Εὐρύτου, Μέγης Φυλέως, Ἀμφίλοχος Ἀμφιαράου, Μενεσθεὺς Πετεώ, Σχεδίος καὶ Ἐπίστροφος Ἰφίτου, 2 -- Πολύξενος Ἀγασθένους, Πηνέλεως Ἱππαλκίμου, Λήιτος Ἀλέκτορος, 3 -- Αἴας Ὀιλέως, Ἀσκάλαφος καὶ Ἰάλμενος Ἄρεος, Ἐλεφήνωρ Χαλκώδοντος, Εὔμηλος Ἀδμήτου, Πολυποίτης Πειρίθου, Λεοντεὺς Κορώνου, Ποδαλείριος καὶ Μαχάων Ἀσκληπιοῦ, Φιλοκτήτης Ποίαντος, Εὐρύπυλος Εὐαίμονος, Πρωτεσίλαος Ιφίκλου, Μενέλαος Ἀτρέως, Αἴας καὶ Τεῦκρος Τελαμῶνος, Πάτροκλος Μενοιτίου.

16. Arrian, Anabasis of Alexander, 2.3.3 (1st cent. CE - missingth cent. CE) Tagged with subjects: •mania, family genealogies of Found in books: Johnston and Struck (2005) 174

2.3.3. καί ποτε ἀροῦντος αὐτοῦ ἐπιστῆναι ἐπὶ τὸν ζυγὸν ἀετὸν καὶ ἐπιμεῖναι ἔστε ἐπὶ βουλυτὸν καθήμενον· τὸν δὲ ἐκπλαγέντα τῇ ὄψει ἰέναι κοινώσοντα ὑπὲρ τοῦ θείου παρὰ τοὺς Τελμισσέας τοὺς μάντεις· εἶναι γὰρ τοὺς Τελμισσέας σοφοὺς τὰ θεῖα ἐξηγεῖσθαι καὶ σφισιν ἀπὸ γένους δεδόσθαι αὐτοῖς καὶ γυναιξὶν καὶ παισὶ τὴν μαντείαν.

17. Philostratus The Athenian, Life of Apollonius, 5.25 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •mania, family genealogies of Found in books: Johnston and Struck (2005) 174

5.25. ἀνελθόντι δὲ αὐτῷ ἐς τὸ ἱερὸν ὁ μὲν κόσμος ὁ περὶ αὐτὸ καὶ ὁ ἐφ' ἑκάστῳ λόγος θεῖός τε ἐφαίνετο καὶ κατὰ σοφίαν ξυντεθείς, τὸ δὲ τῶν ταύρων αἷμα καὶ οἱ χῆνες καὶ ὁπόσα ἐθύετο, οὐκ ἐπῄνει τὰ τοιάδε, οὐδὲ ἐς δαῖτας θεῶν ἦγεν: ἐρομένου δ' αὐτὸν τοῦ ἱερέως, τί μαθὼν οὐχ οὕτω θύοι, “σὺ μὲν οὖν” εἶπεν “ἀπόκριναί μοι μᾶλλον, τί μαθὼν οὕτω θύεις;” εἰπόντος δὲ τοῦ ἱερέως “καὶ τίς οὕτω δεινός, ὡς διορθοῦσθαι τὰ Αἰγυπτίων;” “πᾶς” ἔφη “σοφός, ἢν ἀπ' ̓Ινδῶν ἥκῃ. καὶ βοῦν” ἔφη “ἀπανθρακιῶ τήμερον καὶ κοινώνει τοῦ καπνοῦ ἡμῖν, οὐ γὰρ ἀχθέσῃ περὶ τῆς μοίρας, εἰ κἀκείνην οἱ θεοὶ δαίσονται”. τηκομένου δὲ τοῦ πλάσματος “ὅρα” ἔφη “τὰ ἱερά”. “ποῖα;” εἶπεν ὁ Αἰγύπτιος “ὁρῶ γὰρ οὐδὲν ἐνθάδε.” ὁ δὲ ̓Απολλώνιος “οἱ δὲ ̓Ιαμίδαι” εἶπε “καὶ οἱ Τελλιάδαι καὶ οἱ Κλυτιάδαι καὶ τὸ τῶν Μελαμποδιδῶν μαντεῖον ἐλήρησαν, ὦ λῷστε, τοσαῦτα μὲν περὶ πυρὸς εἰπόντες, τοσαύτας δὲ ἀπ' αὐτοῦ ξυλλεξάμενοι φήμας; ἢ τὸ μὲν ἀπὸ τῆς πεύκης πῦρ καὶ τὸ ἀπό τῆς κέδρου μαντικὸν ἡγῇ καὶ ἱκανὸν δηλῶσαί τι, τὸ δ' ἀπὸ τοῦ πιοτάτου τε καὶ καθαρωτάτου δακρύου καόμενον οὐ πολλῷ αἱρετώτερον; εἰ δ' ἐμπύρου σοφίας ἦσθα εὐξύνετος, εἶδες ἂν καὶ ἐν τῷ τοῦ ἡλίου κύκλῳ πολλὰ δηλούμενα, ὁπότε ἀνίσχει.”

5.25. And when he had gone up into the temple, he was struck by the orderliness of its arrangements, and thought the reason given for everything thoroughly religious and wisely framed. But as for the blood of bulls and the sacrifices of geese and other animals, he disapproved of them nor would he bring them to repasts of the gods. And when a priest asked him what induced him not to sacrifice like the rest: Nay, you, he replied, should rather answer me what induces you to sacrifice in this way. The priest replied: And. who is so clever that he can make corrections in the rites of the Egyptians? Anyone, he answered, with a little wisdom, if only he comes from India. And, he added, I will roast a bull to ashes this very day, and you shall hold communion with us in the smoke it makes; for you cannot complain, if you only get the same portion which is thought enough of a repast for the gods. And as his image [ 1] was being melted in the fire he said: Look at the sacrifice. What sacrifice, said the Egyptian, for I do not see anything there. And Apollonius said: The Iamidae and the Telliadae and the Clytiadae and the oracle of the black-footed ones, have they talked a lot of nonsense, most excellent priest, when they went on at such length about fire, and pretended to gather so many oracles from it? For as to the fire from pine wood and from the cedar, do you think it is really fraught with prophecy and capable of revealing anything, and yet not esteem a fire lit from the richest and purest gum to be much preferable? If then you had really any acquaintance with the lore of fire worship, you would see that many things are revealed in the disc of the sun at the moment of its rising.

18. Aelian, Fragments, 409 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •mania, family genealogies of Found in books: Johnston and Struck (2005) 177

19. Papyri, P.Oxy., 1.34.3, 6.17.6 Tagged with subjects: •mania, family genealogies of Found in books: Johnston and Struck (2005) 174

20. Strabo, Geography, 14.1.27 Tagged with subjects: •mania, family genealogies of Found in books: Johnston and Struck (2005) 176

14.1.27. Then one comes to the mountain Gallesius, and to Colophon, an Ionian city, and to the sacred precinct of Apollo Clarius, where there was once an ancient oracle. The story is told that Calchas the prophet, with Amphilochus the son of Amphiaraus, went there on foot on his return from Troy, and that having met near Clarus a prophet superior to himself, Mopsus, the son of Manto, the daughter of Teiresias, he died of grief. Now Hesiod revises the myth as follows, making Calchas propound to Mopsus this question: I am amazed in my heart at all these figs on this wild fig tree, small though it is; can you tell me the number? And he makes Mopsus reply: They are ten thousand in number, and their measure is a medimnus; but there is one over, which you cannot put in the measure. Thus he spake, Hesiod adds,and the number the measure could hold proved true. And then the eyes of Calchas were closed by the sleep of death. But Pherecydes says that the question propounded by Calchas was in regard to a pregt sow, how many pigs she carried, and that Mopsus said, three, one of which is a female, and that when Mopsus proved to have spoken the truth, Calchas died of grief. Some say that Calchas propounded the question in regard to the sow, but that Mopsus propounded the question in regard to the wild fig tree, and that the latter spoke the truth but that the former did not, and died of grief, and in accordance with a certain oracle. Sophocles tells the oracle in his Reclaiming of Helen, that Calchas was destined to die when he met a prophet superior to himself, but he transfers the scene of the rivalry and of the death of Calchas to Cilicia. Such are the ancient stories.

21. Hesiod, Melampodia Frs., None Tagged with subjects: •mania, family genealogies of Found in books: Johnston and Struck (2005) 175, 176

Tiresias: The Ancient Mediterranean Religions Source Database