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Tiresias: The Ancient Mediterranean Religions Source Database

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Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

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subject book bibliographic info
minotaur Bernabe et al., Redefining Dionysos (2013) 91, 268
Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 162, 163
Boeghold, When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature (2022) 19
Hawes, Rationalizing Myth in Antiquity (2014) 125, 126, 127, 160, 161, 162, 163
Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 559, 583
Keith and Myers, Vergil and Elegy (2023) 171
Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 24, 88, 89, 90, 91, 92
Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 244, 245
Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 18, 20
Pillinger, Cassandra and the Poetics of Prophecy in Greek and Latin Literature (2019) 176
Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 29, 319
minotaur, face, of the Bexley, Seneca's Characters: Fictional Identities and Implied Human Selves (2022) 208
minotaur, significance of in roman exemplarity Bexley, Seneca's Characters: Fictional Identities and Implied Human Selves (2022) 103, 104, 105, 106, 151
minotaur, significance of in senecan prose Bexley, Seneca's Characters: Fictional Identities and Implied Human Selves (2022) 51, 52
minotaur, significance of in senecan tragedy Bexley, Seneca's Characters: Fictional Identities and Implied Human Selves (2022) 35, 36, 37, 68, 69, 129, 153, 154, 163, 244, 246, 247, 250, 252, 253, 295, 296
minotaur, the Bexley, Seneca's Characters: Fictional Identities and Implied Human Selves (2022) 207, 208
minotaur, to apollo delios in exchange for liberation from cretan rule, of athens to Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 88, 89, 90, 91, 92
minotaurs Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 210, 238

List of validated texts:
7 validated results for "minotaurs"
1. Homer, Odyssey, 11.568 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Minotaur • to Apollo Delios in exchange for liberation from Cretan rule, of Athens to Minotaur

 Found in books: Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 583; Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 92

ἔνθʼ ἦ τοι Μίνωα ἴδον, Διὸς ἀγλαὸν υἱόν,
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2. Diodorus Siculus, Historical Library, 4.61 (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Minotaur • to Apollo Delios in exchange for liberation from Cretan rule, of Athens to Minotaur

 Found in books: Bernabe et al., Redefining Dionysos (2013) 268; Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 90

4.61 Minos, when he learned of the fate which had befallen his son, came to Athens and demanded satisfaction for the murder of Androgeos. And when no one paid any attention to him, he declared war against the Athenians and uttered imprecations to Zeus, calling down drought and famine throughout the state of the Athenians. And when drought quickly prevailed about Attica and Greece and the crops were destroyed, the heads of the communities gathered together and inquired of the god what steps they could take to rid themselves of their present evils. The god made answer to them that they should go to Aeacus, the son of Zeus and Aeginê, the daughter of Asopus, and ask him to off up prayers on their behalf.And when they had done as they had been commanded, among the rest of the Greeks, the drought was broken, but among the Athenians alone it continued; wherefore the Athenians were compelled to make inquiry of the god how they might be rid of their present evils. Thereupon the god made answer that they could do so if they would render to Minos such satisfaction for the murder of Androgeos as he might demand.The Athenians obeyed the order of the god, and Minos commanded them that they should give seven youths and as many maidens every nine years to the Minotaur for him to devour, for as long a time as the monster should live. And when the Athenians gave them, the inhabitants of Attica were rid of their evils and Minos ceased warring on Athens. At the expiration of nine years Minos came again to Attica accompanied by a great fleet and demanded and received the fourteen young people.Now Theseus was one of those who were to set forth, and Aegeus made the agreement with the captain of the vessel that, if Theseus should overcome the Minotaur, they should sail back with their sails white, but if he died, they should be black, just as they had been accustomed to do on the previous occasion. When they had landed in Crete, Ariadnê, the daughter of Minos, became enamoured of Theseus, who was unusually handsome, and Theseus, after conversing with her and securing her assistance, both slew the Minotaur and got safely away, since he had learned from her the way out of the labyrinth.In making his way back to his native land he carried off Ariadnê and sailed out unobserved during the night, after which he put in at the island which at that time was called Dia, but is now called Naxos. At this same time, the myths relate, Dionysus showed himself on the island, and because of the beauty of Ariadnê he took the maiden away from Theseus and kept her as his lawful wife, loving her exceedingly. Indeed, after her death he considered her worthy of immortal honours because of the affection he had for her, and placed among the stars of heaven the "Crown of Ariadnê."But Theseus, they say, being vexed exceedingly because the maiden had been taken from him, and forgetting because of his grief the command of Aegeus, came to port in Attica with the black sails.And of Aegeus, we are told, witnessing the return of the ship and thinking that his son was dead, performed an act which was at the same time heroic and a calamity; for he ascended the acropolis and then, because he was disgusted with life by reason of his excessive grief, cast himself down from the height.After Aegeus had died, Theseus, succeeding to the kingship, ruled over the masses in accordance with the laws and performed many deeds which contributed to the aggrandisement of his native land. The most notable thing which he accomplished was the incorporation of the demes, which were small in size but many in number, into the city of Athens;since from that time on the Athenians were filled with pride by reason of the importance of their state and aspired to the leadership of the Greeks. But for our part, now that we have set forth these facts at sufficient length, we shall record what remains to be said about Theseus.
3. Ovid, Ars Amatoria, 2.24 (1st cent. BCE - 1st cent. CE)
 Tagged with subjects: • Minotaur

 Found in books: Keith and Myers, Vergil and Elegy (2023) 171; Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 244, 245; Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 319

2.24 rend=
" 2.24 Inspire the work, and raise my genrous flame."
4. Ovid, Metamorphoses, 8.132, 8.156 (1st cent. BCE - 1st cent. CE)
 Tagged with subjects: • Minotaur • Minotaur, the

 Found in books: Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 245; Mawford and Ntanou, Ancient Memory: Remembrance and Commemoration in Graeco-Roman Literature (2021) 224, 236, 240

8.132 quae torvum ligno decepit adultera taurum, 8.156 matris adulterium monstri novitate biformis.
8.132 he entered his abode, and there despoiled,
8.156
and the deep ocean be denied to you!
5. Vergil, Aeneis, 6.25, 6.29-6.30 (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Minotaur • Minotaur, the

 Found in books: Mawford and Ntanou, Ancient Memory: Remembrance and Commemoration in Graeco-Roman Literature (2021) 235, 236; Pillinger, Cassandra and the Poetics of Prophecy in Greek and Latin Literature (2019) 176

6.25 Pasiphaë, mixtumque genus prolesque biformis, 6.29 Daedalus ipse dolos tecti ambagesque resolvit, 6.30 caeca regens filo vestigia. Tu quoque magnam
6.25 Here first to earth come down, he gave to thee, "
6.29
And Cecrops children paid their debt of woe,", 6.30 Where, seven and seven,—0 pitiable sight!—
6. Plutarch, Theseus, 17.3, 19.1, 19.4 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Minotaur • to Apollo Delios in exchange for liberation from Cretan rule, of Athens to Minotaur

 Found in books: Bernabe et al., Redefining Dionysos (2013) 268; Edmunds, Greek Myth (2021) 3, 6; Hawes, Rationalizing Myth in Antiquity (2014) 163; Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 90, 92; Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 18, 20

Ἑλλάνικος δέ φησιν οὐ τοὺς λαχόντας ἀπὸ κλήρου καὶ τὰς λαχούσας ἐκπέμπειν τὴν πόλιν, αὐτὸν δὲ τὸν Μίνω παραγινόμενον ἐκλέγεσθαι καὶ τὸν Θησέα πάντων ἑλέσθαι πρῶτον ἐπὶ τοῖς ὁρισθεῖσιν· ὡρισμένον δʼ εἶναι τὴν μὲν ναῦν Ἀθηναίους παρέχειν, ἐμβάντας δὲ πλεῖν σὺν αὐτῷ τοὺς ἠϊθέους μηδὲν ὅπλον ἀρήϊον ἐπιφερομένους, ἀπολομένου δὲ τοῦ Μινωταύρου πέρας ἔχειν τὴν ποινήν. ἐπεὶ δὲ κατέπλευσεν εἰς Κρήτην, ὡς μὲν οἱ πολλοὶ γράφουσι καὶ ᾄδουσι, παρὰ τῆς Ἀριάδνης ἐρασθείσης τὸ λίνον λαβών, καὶ διδαχθεὶς ὡς ἔστι τοῦ λαβυρίνθου τοὺς ἑλιγμοὺς διεξελθεῖν, ἀπέκτεινε τὸν Μινώταυρον καὶ ἀπέπλευσε τὴν Ἀριάδνην ἀναλαβὼν καὶ τοὺς ἠϊθέους. Φερεκύδης δὲ καὶ τὰ ἐδάφη τῶν Κρητικῶν νεῶν φησιν ἐκκόψαι τὸν Θησέα, τὴν δίωξιν ἀφαιρούμενον. ἰδίως δέ πως καὶ περιττῶς ὁ Κλείδημος ἀπήγγειλε περὶ τούτων, ἄνωθέν ποθεν ἀρξάμενος, ὅτι δόγμα κοινὸν ἦν Ἑλλήνων μηδεμίαν ἐκπλεῖν τριήρη μηδαμόθεν ἀνδρῶν πέντε πλείονας δεχομένην· τὸν δὲ ἄρχοντα τῆς Ἀργοῦς Ἰάσονα μόνον περιπλεῖν περιπλεῖν Sintenis and Bekker assume a lacuna after this word. A Bodleian MS. (B a ) has τριήρει πλήρει ἀνδρῶν ἱκανῶν ( with a trireme fully manned ). ἐξείργοντα τῆς θαλάττης τὰ λῃστήρια. Δαιδάλου δὲ πλοίῳ φυγόντος εἰς Ἀθήνας, Μίνως παρὰ τὰ δόγματα μακραῖς ναυσὶ διώκων ὑπὸ χειμῶνος εἰς Σικελίαν ἀπηνέχθη κἀκεῖ κατέστρεψε τὸν βίον.
NA>
7. Pausanias, Description of Greece, 1.17.2-1.17.3, 1.17.6 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Minotaur • to Apollo Delios in exchange for liberation from Cretan rule, of Athens to Minotaur

 Found in books: Edmunds, Greek Myth (2021) 6; Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 91

1.17.2 ἐν δὲ τῷ γυμνασίῳ τῆς ἀγορᾶς ἀπέχοντι οὐ πολύ, Πτολεμαίου δὲ ἀπὸ τοῦ κατασκευασαμένου καλουμένῳ, λίθοι τέ εἰσιν Ἑρμαῖ θέας ἄξιοι καὶ εἰκὼν Πτολεμαίου χαλκῆ· καὶ ὅ τε Λίβυς Ἰόβας ἐνταῦθα κεῖται καὶ ὁ Χρύσιππος ὁ Σολεύς. πρὸς δὲ τῷ γυμνασίῳ Θησέως ἐστὶν ἱερόν· γραφαὶ δέ εἰσι πρὸς Ἀμαζόνας Ἀθηναῖοι μαχόμενοι. πεποίηται δέ σφισιν ὁ πόλεμος οὗτος καὶ τῇ Ἀθηνᾷ ἐπὶ τῇ ἀσπίδι καὶ τοῦ Ὀλυμπίου Διὸς ἐπὶ τῷ βάθρῳ. γέγραπται δὲ ἐν τῷ τοῦ Θησέως ἱερῷ καὶ ἡ Κενταύρων καὶ ἡ Λαπιθῶν μάχη· Θησεὺς μὲν οὖν ἀπεκτονώς ἐστιν ἤδη Κένταυρον, τοῖς δὲ ἄλλοις ἐξ ἴσου καθέστηκεν ἔτι ἡ μάχη. 1.17.3 τοῦ δὲ τρίτου τῶν τοίχων ἡ γραφὴ μὴ πυθομένοις ἃ λέγουσιν οὐ σαφής ἐστι, τὰ μέν που διὰ τὸν χρόνον, τὰ δὲ Μίκων οὐ τὸν πάντα ἔγραψε λόγον. Μίνως ἡνίκα Θησέα καὶ τὸν ἄλλον στόλον τῶν παίδων ἦγεν ἐς Κρήτην, ἐρασθεὶς Περιβοίας, ὥς οἱ Θησεὺς μάλιστα ἠναντιοῦτο, καὶ ἄλλα ὑπὸ ὀργῆς ἀπέρριψεν ἐς αὐτὸν καὶ παῖδα οὐκ ἔφη Ποσειδῶνος εἶναι, ἐπεὶ οὐ δύνασθαι τὴν σφραγῖδα, ἣν αὐτὸς φέρων ἔτυχεν, ἀφέντι ἐς θάλασσαν ἀνασῶσαί οἱ. Μίνως μὲν λέγεται ταῦτα εἰπὼν ἀφεῖναι τὴν σφραγῖδα· Θησέα δὲ σφραγῖδά τε ἐκείνην ἔχοντα καὶ στέφανον χρυσοῦν, Ἀμφιτρίτης δῶρον, ἀνελθεῖν λέγουσιν ἐκ τῆς θαλάσσης. 1.17.6 Μενεσθεὺς δὲ τῶν μὲν παίδων τῶν Θησέως παρʼ Ἐλεφήνορα ὑπεξελθόντων ἐς Εὔβοιαν εἶχεν οὐδένα λόγον, Θησέα δέ, εἴ ποτε παρὰ Θεσπρωτῶν ἀνακομισθήσεται, δυσανταγώνιστον ἡγούμενος διὰ θεραπείας τὰ τοῦ δήμου καθίστατο, ὡς Θησέα ἀνασωθέντα ὕστερον ἀπωσθῆναι. στέλλεται δὴ Θησεὺς παρὰ Δευκαλίωνα ἐς Κρήτην, ἐξενεχθέντα δὲ αὐτὸν ὑπὸ πνευμάτων ἐς Σκῦρον τὴν νῆσον λαμπρῶς περιεῖπον οἱ Σκύριοι κατὰ γένους δόξαν καὶ ἀξίωμα ὧν ἦν αὐτὸς εἰργασμένος· καί οἱ θάνατον Λυκομήδης διὰ ταῦτα ἐβούλευσεν. ὁ μὲν δὴ Θησέως σηκὸς Ἀθηναίοις ἐγένετο ὕστερον ἢ Μῆδοι Μαραθῶνι ἔσχον, Κίμωνος τοῦ Μιλτιάδου Σκυρίους ποιήσαντος ἀναστάτους—δίκην δὴ τοῦ Θησέως θανάτου—καὶ τὰ ὀστᾶ κομίσαντος ἐς Ἀθήνας·
" 1.17.2 In the gymnasium not far from the market-place, called Ptolemys from the founder, are stone Hermae well worth seeing and a likeness in bronze of Ptolemy. Here also is Juba the Libyan and Chrysippus The Stoic philosopher, 280-207 B.C. of Soli . Hard by the gymnasium is a sanctuary of Theseus, where are pictures of Athenians fighting Amazons. This war they have also represented on the shield of their Athena and upon the pedestal of the Olympian Zeus. In the sanctuary of Theseus is also a painting of the battle between the Centaurs and the Lapithae. Theseus has already killed a Centaur, but elsewhere the fighting is still undecided.", 1.17.3 The painting on the third wall is not intelligible to those unfamiliar with the traditions, partly through age and partly because Micon has not represented in the picture the whole of the legend. When Minos was taking Theseus and the rest of the company of young folk to Crete he fell in love with Periboea, and on meeting with determined opposition from Theseus, hurled insults at him and denied that he was a son of Poseidon, since he could not recover for him the signet-ring, which he happened to be wearing, if he threw it into the sea. With these words Minos is said to have thrown the ring, but they say that Theseus came up from the sea with that ring and also with a gold crown that Amphitrite gave him. "
1.17.6
Now Menestheus took no account of the children of Theseus, who had secretly withdrawn to Elephenor in Euboea, but he was aware that Theseus, if ever he returned from Thesprotia, would be a doughty antagonist, and so curried favour with his subjects that Theseus on re covering afterwards his liberty was expelled. So Theseus set out to Deucalion in Crete . Being carried out of his course by winds to the island of Scyros he was treated with marked honor by the inhabitants, both for the fame of his family and for the reputation of his own achievements. Accordingly Lycomedes contrived his death. His close was built at Athens after the Persians landed at Marathon, when Cimon, son of Miltiades, ravaged Scyros, thus avenging Theseus death, and carried his bones to Athens ."



Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.