The Ancient Mediterranean Religions Index 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

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
nymph	Bernabe et al. (2013), Redefining Dionysos, 10, 62, 84, 87, 102, 110, 111, 114, 120, 131, 132, 134, 135, 160, 161, 164, 167, 170, 171, 172, 175, 176, 189, 206, 213, 216, 223, 225, 240, 246, 274, 275, 277, 278, 283, 285, 286, 287, 291, 404, 405, 408, 544 Dillon and Timotin (2015), Platonic Theories of Prayer, 7 Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 154, 155, 201 de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 128, 261, 424
nymph, aegeria	Mueller (2002), Roman Religion in Valerius Maximus, 70, 71, 103
nymph, ambrosia, the	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 26, 53, 56, 171, 175, 176, 177, 178, 179, 189, 190, 191, 194, 195
nymph, cnossia	Bernabe et al. (2013), Redefining Dionysos, 225
nymph, cyrene	Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 82 Jenkyns (2013), God, Space, and City in the Roman Imagination, 276, 277, 281 Walter (2020), Time in Ancient Stories of Origin, 83, 117, 118, 119
nymph, daughter of aiolos, arne	Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 36
nymph, divinities, greek and roman, herkyna	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 571
nymph, kyllene	Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 273
nymph, midea	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 171
nymph, nikaia	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 475
nymph, nudus, naked	Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 252, 412, 413
nymph, praxidike	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 475
nymph, rhodes	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 249
nymph, salmakis	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 476
nymph, syrinx	Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 131, 132, 150
nymphe	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 306 Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 51, 52, 101 Parker (2005), Polytheism and Society at Athens, 442
nymphe, bride	Brule (2003), Women of Ancient Greece, 8, 63
nymphe, bride, athenian cult of	Brule (2003), Women of Ancient Greece, 148
nymphe, bride, break with childhood	Brule (2003), Women of Ancient Greece, 61, 128, 129, 130, 131, 144, 145, 172, 173
nymphe, bride, offerings to artemis	Brule (2003), Women of Ancient Greece, 129, 144, 145
nymphe, bride, taming	Brule (2003), Women of Ancient Greece, 61, 131, 147, 153, 172, 180
nymphe, bride, transformation into	Brule (2003), Women of Ancient Greece, 49, 50
nymphe, hippe	Brule (2003), Women of Ancient Greece, 129, 144, 145
nymphe, isis	Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 326
nymphe, priests and priestesses, of	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 51, 52, 101
nymphe, syracuse , grotto delle	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 58, 59, 65
nymphs	Athanassaki and Titchener (2022), Plutarch's Cities, 80, 314 Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 176, 177 Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 66 Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 9, 22 Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 123 Brule (2003), Women of Ancient Greece, 10, 57 Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 402, 775, 776 Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 64, 65, 157, 163, 166, 215, 216 Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 117, 119 Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 281 Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 126, 242, 243, 248 Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 21, 22, 23, 24 Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 6, 146, 147, 198, 346, 359, 395 Gaifman (2012), Aniconism in Greek Antiquity, 42, 288 Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 125, 288 Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 399, 407, 412, 699, 804, 830 Huttner (2013), Early Christianity in the Lycus Valley, 307, 308 Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 21, 22, 24, 26, 54, 65, 153, 321, 330, 374 Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 459 Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 29, 80, 331 MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 22 Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 168, 475, 476, 510 Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 156, 163 Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 63, 216 Pinheiro et al. (2015), Philosophy and the Ancient Novel, 40, 41 Pinheiro et al. (2018), Cultural Crossroads in the Ancient Novel, 124, 126, 127, 128, 129, 130, 131, 143, 264, 313 Putnam et al. (2023), The Poetic World of Statius' Silvae, 5, 25, 26, 27, 31, 32, 35, 40, 46, 47, 51, 52, 53, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 88, 117, 124, 126, 139 Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 261 Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 82, 104 Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 119, 120, 126, 127, 129 Vlassopoulos (2021), Historicising Ancient Slavery, 142, 143
nymphs, and child-rearing	Parker (2005), Polytheism and Society at Athens, 431, 439
nymphs, and conception	Parker (2005), Polytheism and Society at Athens, 416, 431, 439
nymphs, and hermes	Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 34, 36, 37, 38, 39, 40, 44, 45, 128, 131, 250, 251, 342, 348
nymphs, and pan	Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 34, 36, 37, 38, 39, 40, 44, 45, 250, 342
nymphs, and satyrs/ dionysus, silens, associated with	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 241, 250, 297, 321
nymphs, and, apollo	Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 57
nymphs, and, hermes	Hitch (2017), Animal sacrifice in the ancient Greek world, 43
nymphs, artemis, and	Brule (2003), Women of Ancient Greece, 57
nymphs, ash tree	Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 86, 88
nymphs, at the crimean chersonesus	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 6
nymphs, cakes, to	Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 29
nymphs, cave of	Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 153
nymphs, cave of the	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 146, 150
nymphs, cave of the, vari	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 171
nymphs, dionysus associated with	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 241, 250, 297, 321
nymphs, divinities, greek and roman	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 5, 153, 181, 267, 281, 353, 524, 557, 656, 657
nymphs, furrinian	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 55
nymphs, geraistan of birth	Parker (2005), Polytheism and Society at Athens, 430, 431
nymphs, hephaestus and	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 241, 250
nymphs, hermes associated with	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 334
nymphs, homer, the cave of the	Tor (2017), Mortal and Divine in Early Greek Epistemology, 247, 248, 257
nymphs, in cult	Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 40, 44, 342
nymphs, inscription	Gaifman (2012), Aniconism in Greek Antiquity, 152, 208, 219, 221, 222, 309
nymphs, kos, shrine of graces and	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 295, 656, 657, 658
nymphs, lebena asklepieion	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 181
nymphs, melian	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 124
nymphs, oaths, invoking	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 318, 320, 392
nymphs, of appia, stephanus, his	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 224
nymphs, of plataea, sphragitid	Mikalson (2003), Herodotus and Religion in the Persian Wars, 94, 104, 203
nymphs, of the pyrrhakidai	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 294
nymphs, oracles, greek, mt. kithairon, oracle of sphragitic, sphragidion	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 524
nymphs, philippopolis, dedication to hera and	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 267
nymphs, philippopolis, dedications to	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 353
nymphs, salutifer	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 252
nymphs, shrine	Athanassaki and Titchener (2022), Plutarch's Cities, 80, 314
nymphs, sphragitic	Parker (2005), Polytheism and Society at Athens, 401, 480
nymphs, the	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 189, 201, 209, 216
nymphs, vase fragment with, acropolis, athens	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 297
nymphs, votive reliefs for	Parker (2005), Polytheism and Society at Athens, 39

List of validated texts:

29 validated results for "nymph"

1. Hebrew Bible, Genesis, 2.11-2.14 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Cave of the Nymphs • nymph, and nymphs

Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 139; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 150

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2.11 שֵׁם הָאֶחָד פִּישׁוֹן הוּא הַסֹּבֵב אֵת כָּל־אֶרֶץ הַחֲוִילָה אֲשֶׁר־שָׁם הַזָּהָב׃ ^2.12 וּזֲהַב הָאָרֶץ הַהִוא טוֹב שָׁם הַבְּדֹלַח וְאֶבֶן הַשֹּׁהַם׃ ^2.13 וְשֵׁם־הַנָּהָר הַשֵּׁנִי גִּיחוֹן הוּא הַסּוֹבֵב אֵת כָּל־אֶרֶץ כּוּשׁ׃ ^2.14 וְשֵׁם הַנָּהָר הַשְּׁלִישִׁי חִדֶּקֶל הוּא הַהֹלֵךְ קִדְמַת אַשּׁוּר וְהַנָּהָר הָרְבִיעִי הוּא פְרָת׃'' None

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2.11 The name of the first is Pishon; that is it which compasseth the whole land of Havilah, where there is gold; ^2.12 and the gold of that land is good; there is bdellium and the onyx stone. ^2.13 And the name of the second river is Gihon; the same is it that compasseth the whole land of Cush. ^2.14 And the name of the third river is Tigris; that is it which goeth toward the east of Asshur. And the fourth river is the Euphrates.'' None

2. Hesiod, Theogony, 10-12 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Cyrene, nymph • Nymphs, the

Found in books: Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 216; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 17

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10 ἐννύχιαι στεῖχον περικαλλέα ὄσσαν ἱεῖσαι,'¹¹ ὑμνεῦσαι Δία τʼ αἰγίοχον καὶ πότνιαν Ἥρην ¹² Ἀργεΐην, χρυσέοισι πεδίλοις ἐμβεβαυῖαν, ' None

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10 With heavy mist and lovely songs sing out'¹¹ To Zeus, the aegis-bearer, lavishing hymns, ¹² And her whose golden sandals grace her limbs, ' None

3. Homer, Iliad, 6.130-6.140, 14.225-14.230, 14.281, 14.323-14.325, 15.187-15.193 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Acropolis, Athens, nymphs, vase fragment with • Ambrosia (the Nymph) • Dionysus, nymphs and satyrs/ silens, associated with • Hera, nymphe • Kyllene (nymph) • Nymphs • Nymphs, the • audience, nymphs as judges and • maenad-nymphs • nymph • nymphe • nymphs, Dionysus associated with • nymphs, as audience and judges

Found in books: Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 26, 56; Bernabe et al. (2013), Redefining Dionysos, 10, 102, 132, 161, 278, 283; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 142; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 189; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 21; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 273; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 33, 230; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 297, 321

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6.130 οὐδὲ γὰρ οὐδὲ Δρύαντος υἱὸς κρατερὸς Λυκόοργος ^6.131 δὴν ἦν, ὅς ῥα θεοῖσιν ἐπουρανίοισιν ἔριζεν· ^6.132 ὅς ποτε μαινομένοιο Διωνύσοιο τιθήνας ^6.133 σεῦε κατʼ ἠγάθεον Νυσήϊον· αἳ δʼ ἅμα πᾶσαι ^6.134 θύσθλα χαμαὶ κατέχευαν ὑπʼ ἀνδροφόνοιο Λυκούργου ^6.135 θεινόμεναι βουπλῆγι· Διώνυσος δὲ φοβηθεὶς ^6.136 δύσεθʼ ἁλὸς κατὰ κῦμα, Θέτις δʼ ὑπεδέξατο κόλπῳ ^6.137 δειδιότα· κρατερὸς γὰρ ἔχε τρόμος ἀνδρὸς ὁμοκλῇ. ^6.138 τῷ μὲν ἔπειτʼ ὀδύσαντο θεοὶ ῥεῖα ζώοντες, ^6.139 καί μιν τυφλὸν ἔθηκε Κρόνου πάϊς· οὐδʼ ἄρʼ ἔτι δὴν ^6.140 ἦν, ἐπεὶ ἀθανάτοισιν ἀπήχθετο πᾶσι θεοῖσιν· ^14.225 Ἥρη δʼ ἀΐξασα λίπεν ῥίον Οὐλύμποιο, ^14.226 Πιερίην δʼ ἐπιβᾶσα καὶ Ἠμαθίην ἐρατεινὴν ^14.227 σεύατʼ ἐφʼ ἱπποπόλων Θρῃκῶν ὄρεα νιφόεντα ^14.228 ἀκροτάτας κορυφάς· οὐδὲ χθόνα μάρπτε ποδοῖιν· ^14.229 ἐξ Ἀθόω δʼ ἐπὶ πόντον ἐβήσετο κυμαίνοντα, ^14.230 Λῆμνον δʼ εἰσαφίκανε πόλιν θείοιο Θόαντος. ^14.281 τὼ βήτην Λήμνου τε καὶ Ἴμβρου ἄστυ λιπόντε ^14.323 οὐδʼ ὅτε περ Σεμέλης οὐδʼ Ἀλκμήνης ἐνὶ Θήβῃ, ^14.324 ἥ ῥʼ Ἡρακλῆα κρατερόφρονα γείνατο παῖδα· ^14.325 ἣ δὲ Διώνυσον Σεμέλη τέκε χάρμα βροτοῖσιν· ^15.187 τρεῖς γάρ τʼ ἐκ Κρόνου εἰμὲν ἀδελφεοὶ οὓς τέκετο Ῥέα ^15.188 Ζεὺς καὶ ἐγώ, τρίτατος δʼ Ἀΐδης ἐνέροισιν ἀνάσσων. ^15.189 τριχθὰ δὲ πάντα δέδασται, ἕκαστος δʼ ἔμμορε τιμῆς· ^15.190 ἤτοι ἐγὼν ἔλαχον πολιὴν ἅλα ναιέμεν αἰεὶ ^15.191 παλλομένων, Ἀΐδης δʼ ἔλαχε ζόφον ἠερόεντα, ^15.192 Ζεὺς δʼ ἔλαχʼ οὐρανὸν εὐρὺν ἐν αἰθέρι καὶ νεφέλῃσι· ^15.193 γαῖα δʼ ἔτι ξυνὴ πάντων καὶ μακρὸς Ὄλυμπος.'' None

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6.130 Nay, for even the son of Dryas, mighty Lycurgus, lived not long, seeing that he strove with heavenly gods—he that on a time drave down over the sacred mount of Nysa the nursing mothers of mad Dionysus; and they all let fall to the ground their wands, smitten with an ox-goad by man-slaying Lycurgus. ^6.134 Nay, for even the son of Dryas, mighty Lycurgus, lived not long, seeing that he strove with heavenly gods—he that on a time drave down over the sacred mount of Nysa the nursing mothers of mad Dionysus; and they all let fall to the ground their wands, smitten with an ox-goad by man-slaying Lycurgus. ' "^6.135 But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the man's threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind; " "^6.139 But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the man's threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind; " '^6.140 and he lived not for long, seeing that he was hated of all the immortal gods. So would not I be minded to fight against the blessed gods. But if thou art of men, who eat the fruit of the field, draw nigh, that thou mayest the sooner enter the toils of destruction. Then spake to him the glorious son of Hippolochus: ^14.225 but Hera darted down and left the peak of Olympus; on Pieria she stepped and lovely Emathia, and sped over the snowy mountains of the Thracian horsemen, even over their topmost peaks, nor grazed she the ground with her feet; and from Athos she stepped upon the billowy sea, ^14.230 and so came to Lemnos, the city of godlike Thoas. There she met Sleep, the brother of Death; and she clasped him by the hand, and spake and addressed him:Sleep, lord of all gods and of all men, if ever thou didst hearken to word of mine, so do thou even now obey, ^14.281 But when she had sworn and made an end of the oath, the twain left the cities of Lemnos and Imbros, and clothed about in mist went forth, speeding swiftly on their way. To many-fountained Ida they came, the mother of wild creatures, even to Lectum, where first they left the sea; and the twain fared on over the dry land, ^14.323 who bare Perseus, pre-eminent above all warriors; nor of the daughter of far-famed Phoenix, that bare me Minos and godlike Rhadamanthys; nor of Semele, nor of Alcmene in Thebes, and she brought forth Heracles, her son stout of heart, ^14.325 and Semele bare Dionysus, the joy of mortals; nor of Demeter, the fair-tressed queen; nor of glorious Leto; nay, nor yet of thine own self, as now I love thee, and sweet desire layeth hold of me. Then with crafty mind the queenly Hera spake unto him: ^15.187 Out upon it, verily strong though he be he hath spoken overweeningly, if in sooth by force and in mine own despite he will restrain me that am of like honour with himself. For three brethren are we, begotten of Cronos, and born of Rhea,—Zeus, and myself, and the third is Hades, that is lord of the dead below. And in three-fold wise are all things divided, and unto each hath been apportioned his own domain. ^15.190 I verily, when the lots were shaken, won for my portion the grey sea to be my habitation for ever, and Hades won the murky darkness, while Zeus won the broad heaven amid the air and the clouds; but the earth and high Olympus remain yet common to us all. Wherefore will I not in any wise walk after the will of Zeus; nay in quiet ^15.193 I verily, when the lots were shaken, won for my portion the grey sea to be my habitation for ever, and Hades won the murky darkness, while Zeus won the broad heaven amid the air and the clouds; but the earth and high Olympus remain yet common to us all. Wherefore will I not in any wise walk after the will of Zeus; nay in quiet '' None

4. Homeric Hymns, To Aphrodite, 61, 97-102, 108-127, 199, 259-263 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Nymphs • Nymphs, and Hermes • Nymphs, and Pan • Syrinx (nymph) • nymphs • nymphs, Hermes associated with

Found in books: Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 104, 171; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 21, 22; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 83; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 37, 128, 131; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 261, 334

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61 The Graces bathed her with the oil that’s seen ⁹⁷ With gods). Or else a Nymph, who’s seen around ⁹⁸ The pleasant woods, or one, perhaps, who’s found ⁹⁹ Upon this lovely mountain way up high ¹⁰⁰ Or in streams’ springs or grassy meadows? I'¹⁰¹ Will build a shrine to you, seen far away ¹⁰² Upon a peak, and on it I will lay ¹⁰⁸ The child of Zeus addressed him and said: “I ¹⁰⁹ Am no goddess, Anchises, most sublime ¹¹⁰ of earth-born ones. Why do you think that I’m ¹¹¹ Immortal? No, a mortal gave me birth. ¹¹² My father’s Otreus, very well known on earth, ¹¹³ If you have heard of him. He holds command ¹¹⁴ In well-walled Phrygia. I understand ¹¹⁵ Your language well. At home have I been bred ¹¹⁶ By a Trojan nurse who, in my mother’s stead, ¹¹⁷ Nurtured me from a child, and that is why ¹¹⁸ I know your tongue as well. However, I ¹¹⁹ Was seized by Hermes, who took me away ¹²⁰ From Artemis’s dance. A great array ¹²¹ of marriageable maids were we as we ¹²² Frolicked together. A great company ¹²³ Surrounded us. Thence Hermes snatched me, then ¹²⁴ Guided me over many fields of men, ¹²⁵ Much land that was not harrowed nor possessed, ¹²⁶ Where beasts of prey roamed the dark vales. I guessed ¹²⁷ I’d never touch the earth again. He said ¹⁹⁹ And tall. Zeus seized golden-haired Ganymede ²⁵⁹ That they are born, up from the fruitful earth ²⁶⁰ Pines and high oaks also display their birth, ^2
61 Trees so luxuriant, so very fair, ²⁶² Called the gods’ sancta, high up in the air. ²⁶³ No mortal chops them down. When the Fates mark ' None

5. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Nymphs • Nymphs, and Hermes • Nymphs, and Pan • Nymphs, in cult • nymph, and nymphs • nymphe • nymphe (bride) • nymphe (bride), break with childhood • nymphe (bride), taming • nymphs • nymphs,

Found in books: Brule (2003), Women of Ancient Greece, 61, 63; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 166; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 281; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 63, 98, 107; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 21; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 38, 128, 342; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 107, 138, 140; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 63; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 15

6. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Nymph, • maenad-nymphs • nymph

Found in books: Bernabe et al. (2013), Redefining Dionysos, 161; Bowie (2021), Essays on Ancient Greek Literature and Culture, 638, 639

7. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • nymph • nymphs

Found in books: Bernabe et al. (2013), Redefining Dionysos, 87; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 6

8. Euripides, Bacchae, 99-104, 520-529 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • nymph

Found in books: Bernabe et al. (2013), Redefining Dionysos, 84, 172, 175; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 128

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99 ἔτεκεν δʼ, ἁνίκα Μοῖραι ¹⁰⁰ τέλεσαν, ταυρόκερων θεὸν'¹⁰¹ στεφάνωσέν τε δρακόντων ¹⁰² στεφάνοις, ἔνθεν ἄγραν θηροτρόφον 103 μαινάδες ἀμφιβάλλονται 104 πλοκάμοις. Χορός ⁵²⁰ πότνιʼ εὐπάρθενε Δίρκα, ⁵²¹ σὺ γὰρ ἐν σαῖς ποτε παγαῖς ⁵²² τὸ Διὸς βρέφος ἔλαβες, ⁵²³ ὅτε μηρῷ πυρὸς ἐξ ἀθανάτου word split in text 524 Ζεὺς ὁ τεκὼν ἥρπασέ word split in text 525 νιν, τάδʼ ἀναβοάσας· ⁵²⁶ Ἴθι, Διθύραμβʼ, ἐμὰν ἄρσενα word split in text 527 τάνδε βᾶθι νηδύν· ⁵²⁸ ἀναφαίνω σε τόδʼ, ὦ Βάκχιε, word split in text 529 Θήβαις ὀνομάζειν. ' None

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99 received him in a chamber fit for birth, and having covered him in his thigh shut him up with golden clasps, hidden from Hera.And he brought forth, when the Fate ¹⁰⁰ had perfected him, the bull-horned god, and he crowned him with crowns of snakes, for which reason Maenads cloak their wild prey over their locks. Choru'¹⁰¹ had perfected him, the bull-horned god, and he crowned him with crowns of snakes, for which reason Maenads cloak their wild prey over their locks. Choru ⁵²⁰ venerable Dirce, happy virgin, you once received the child of Zeus in your streams, when Zeus his father snatched him up from the immortal fire and saved him in his thigh, ⁵²⁵ crying out: Go, Dithyrambus, enter this my male womb. I will make you illustrious, Bacchus, in Thebes , so that they will call you by this name. ' None

9. Herodotus, Histories, 9.43 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Sphragitid Nymphs of Plataea • nymphs,

Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 216; Mikalson (2003), Herodotus and Religion in the Persian Wars, 94

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9.43 τοῦτον δʼ ἔγωγε τὸν χρησμόν, τὸν Μαρδόνιος εἶπε ἐς Πέρσας ἔχειν, ἐς Ἰλλυριούς τε καὶ τὸν Ἐγχελέων στρατὸν οἶδα πεποιημένον, ἀλλʼ οὐκ ἐς Πέρσας. ἀλλὰ τὰ μὲν Βάκιδι ἐς ταύτην τὴν μάχην ἐστὶ πεποιημένα, τὴν δʼ ἐπὶ Θερμώδοντι καὶ Ἀσωπῷ λεχεποίῃ Ἑλλήνων σύνοδον καὶ βαρβαρόφωνον ἰυγήν, τῇ πολλοὶ πεσέονται ὑπὲρ λάχεσίν τε μόρον τε τοξοφόρων Μήδων, ὅταν αἴσιμον ἦμαρ ἐπέλθῃ, ταῦτα μὲν καὶ παραπλήσια τούτοισι ἄλλα Μουσαίῳ ἔχοντα οἶδα ἐς Πέρσας. ὁ δὲ Θερμώδων ποταμὸς ῥέει μεταξὺ Τανάγρης τε καὶ Γλίσαντος.'' None

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9.43 Now for this prophecy, which Mardonius said was spoken of the Persians, I know it to have been made concerning not them but the Illyrians and the army of the Enchelees. There is, however, a prophecy made by Bacis concerning this battle: ,

10. Sophocles, Antigone, 955-965 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Ambrosia (the Nymph) • nymph

Found in books: Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 53; Bernabe et al. (2013), Redefining Dionysos, 283

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955 And Dryas’s son, the Edonian king swift to rage, was tamed in recompense for his frenzied insults, when, by the will of Dionysus, he was shut in a rocky prison. There the fierce and swelling force of his madness trickled away.'⁹⁵⁶ And Dryas’s son, the Edonian king swift to rage, was tamed in recompense for his frenzied insults, when, by the will of Dionysus, he was shut in a rocky prison. There the fierce and swelling force of his madness trickled away. ⁹⁶⁰ That man came to know the god whom in his frenzy he had provoked with mockeries. For he had sought to quell the god-inspired women and the Bacchanalian fire, ⁹⁶⁵ and he angered the Muses who love the flute. ' None

11. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Nymph, • Nymphs, the • Syracuse\n, Grotto delle Nymphe • audience, nymphs as judges and • nymph • nymphs, as audience and judges

Found in books: Bernabe et al. (2013), Redefining Dionysos, 131; Bowie (2021), Essays on Ancient Greek Literature and Culture, 586; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 65; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 44, 45; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 201, 209, 216

12. Diodorus Siculus, Historical Library, 3.65.5, 5.4, 16.26 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Ambrosia (the Nymph) • Daulis (the nymph) • Syracuse\n, Grotto delle Nymphe • audience, nymphs as judges and • nymph • nymphs • nymphs, • nymphs, as audience and judges • nymphs, as rape victims • nymphs, transformation as punishment of

Found in books: Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 56; Bernabe et al. (2013), Redefining Dionysos, 285; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 65; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 215; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 67, 68; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 376

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3.65.5 \xa0Consequently he sailed across secretly to his army, and then Lycurgus, they say, falling upon the Maenads in the city known as Nysium, slew them all, but Dionysus, bringing his forces over, conquered the Thracians in a battle, and taking Lycurgus alive put out his eyes and inflicted upon him every kind of outrage, and then crucified him. ^5.4 1. \xa0Like the two goddesses whom we have mentioned CorÃª, 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 CyanÃª or "Azure Fount.",2. \xa0For the myth relates that it was near Syracuse that Pluton effected the Rape of CorÃª 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 CyanÃª 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. \xa0After the Rape of CorÃª, the myth does on to recount, Demeter, being unable to find her daughter, kindled torches in the craters of Mt.\xa0Aetna 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. \xa0And 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. \xa0And the inhabitants of Sicily, since by reason of the intimate relationship of Demeter and CorÃª 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. \xa0In the case of CorÃª, 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. \xa0but 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 CorÃª, burst into laughter. ^16.26 1. \xa0Since I\xa0have mentioned the tripod, I\xa0think it not inopportune to recount the ancient story which has been handed down about it. It is said that in ancient times goats discovered the oracular shrine, on which account even to this day the Delphians use goats preferably when they consult the oracle.,2. \xa0They say that the manner of its discovery was the following. There is a chasm at this place where now is situated what is known as the "forbidden" sanctuary, and as goats had been wont to feed about this because Delphi had not as yet been settled, invariably any goat that approached the chasm and peered into it would leap about in an extraordinary fashion and utter a sound quite different from what it was formerly wont to emit.,3. \xa0The herdsman in charge of the goats marvelled at the strange phenomenon and having approached had the same experience as the goats, for the goats began to act like beings possessed and the goatherd began to foretell future events. After this as the report was bruited among the people of the vicinity concerning the experience of those who approached the chasm, an increasing number of persons visited the place and, as they all tested it because of its miraculous character, whosoever approached to spot became inspired. For these reasons the oracle came to be regarded as a marvel and to be considered the prophecy-giving shrine of Earth.,4. \xa0For some time all who wished to obtain a prophecy approached the chasm and made their prophetic replies to one another; but later, since many were leaping down into the chasm under the influence of their frenzy and all disappeared, it seemed best to the dwellers in that region, in order to eliminate the risk, to station one woman there as a single prophetess for all and to have the oracles told through her. And for her a contrivance was devised which she could safely mount, then become inspired and give prophecies to those who so desired.,5. \xa0And this contrivance has three supports and hence was called a tripod, and, I\xa0dare say, all the bronze tripods which are constructed even to this day are made in imitation of this contrivance. In what manner, then, the oracle was discovered and for what reasons the tripod was devised I\xa0think I\xa0have told at sufficient length.,6. \xa0It is said that in ancient times virgins delivered the oracles because virgins have their natural innocence intact and are in the same case as Artemis; for indeed virgins were alleged to be well suited to guard the secrecy of disclosures made by oracles. In more recent times, however, people say that Echecrates the Thessalian, having arrived at the shrine and beheld the virgin who uttered the oracle, became enamoured of her because of her beauty, carried her away with him and violated her; and that the Delphians because of this deplorable occurrence passed a law that in future a virgin should no longer prophesy but that an elderly woman of fifty should declare the oracles and that she should be dressed in the costume of a virgin, as a sort of reminder of the prophetess of olden times. Such are the details of the legend regarding the discovery of the oracle; and now we shall turn to the activities of olden times.'' None

13. Ovid, Fasti, 1.423-1.431, 4.139-4.150 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Lotis (nymph) • Nymphs • nudus (naked) (Nymph • nymphs

Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 126; Pinheiro et al. (2018), Cultural Crossroads in the Ancient Novel, 129; Putnam et al. (2023), The Poetic World of Statius' Silvae, 57; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 252; Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 55

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1.423 Lotis in herbosa sub acernis ultima ramis, ^1.424 sicut erat lusu fessa, quievit humo. ^1.425 surgit amans animamque tenens vestigia furtim ^1.426 suspenso digitis fert taciturna gradu, ^1.427 ut tetigit niveae secreta cubilia nymphae, ^1.428 ipsa sui flatus ne sonet aura, cavet, ^1.429 et iam finitima corpus librabat in herba: ^1.430 illa tamen multi plena soporis erat. ^1.431 gaudet et, a pedibus tracto velamine, vota ^4.139 vos quoque sub viridi myrto iubet ipsa lavari: ^4.140 causaque, cur iubeat (discite!), certa subest ^4.141 litore siccabat rorantes nuda capillos: ^4.142 viderunt satyri, turba proterva, deam. ^4.143 sensit et opposita texit sua corpora myrto: ^4.144 tuta fuit facto vosque referre iubet. ^4.145 discite nunc, quare Fortunae tura Virili ^4.146 detis eo, calida qui locus umet aqua. ^4.147 accipit ille locus posito velamine cunctas ^4.148 et vitium nudi corporis omne videt; ^4.149 ut tegat hoc celetque viros, Fortuna Virilis ^4.150 praestat et hoc parvo ture rogata facit,'' None

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1.423 Tired from play, Lotis rested on the grassy earth, ^1.424 Furthest away, under the maple branches. ^1.425 Her lover stood, and holding his breath, stole ^1.426 Furtively and silently towards her on tiptoe. ^1.427 Reaching the snow-white nymph’s secluded bed, ^1.428 He took care lest the sound of his breath escaped. ^1.429 Now he balanced on his toes on the grass nearby: ^1.430 But she was still completely full of sleep. ^1.431 He rejoiced, and drawing the cover from her feet, ^4.139 She commands you too to bathe, under the green myrtle, ^4.140 And there’s a particular reason for her command (learn, now!). ^4.141 Naked, on the shore, she was drying her dripping hair: ^4.142 The Satyrs, that wanton crowd, spied the goddess. ^4.143 She sensed it, and hid her body with a screen of myrtle: ^4.144 Doing so, she was safe: she commands that you do so too. ^4.145 Learn now why you offer incense to Fortuna Virilis, ^4.146 In that place that steams with heated water. ^4.147 All women remove their clothes on entering, ^4.148 And every blemish on their bodies is seen: ^4.149 Virile Fortune undertakes to hide those from the men, ^4.150 And she does this at the behest of a little incense.'' None

14. Ovid, Metamorphoses, 1.689-1.691, 1.699-1.700, 15.769 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Nymphs • Nymphs, and Hermes • Syrinx (nymph) • nymphs • nymphs, as characters in Metamorphoses

Found in books: Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 24; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 143; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 153; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 131; Putnam et al. (2023), The Poetic World of Statius' Silvae, 61

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1.689 Tum deus “Arcadiae gelidis in montibus” inquit ^1.690 “inter hamadryadas celeberrima Nonacrinas ^1.699 Pan videt hanc pinuque caput praecinctus acuta ^1.700 talia verba refert”—restabat verba referre ^15.769 quam modo Tydidae Calydonia vulneret hasta,' ' None

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1.689 with timid footsteps fled from his approach, ^1.690 and left him to his murmurs and his pain. ^1.699 flit over the plain:—With eager nose outstretched, ^1.700 impetuous, he rushes on his prey, ^15.769 to use the reins now covered with white foam;' ' None

15. Apollodorus, Bibliotheca, 1.2.1, 3.4.3, 3.5.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Cnossia nymph • audience, nymphs as judges and • nymph • nymphs • nymphs, as audience and judges

Found in books: Bernabe et al. (2013), Redefining Dionysos, 132, 225, 285; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 142; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 269, 280; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 128

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1.2.1 ἐπειδὴ δὲ Ζεὺς ἐγενήθη 1 -- τέλειος, λαμβάνει Μῆτιν τὴν Ὠκεανοῦ συνεργόν, ἣ δίδωσι Κρόνῳ καταπιεῖν φάρμακον, ὑφʼ οὗ ἐκεῖνος ἀναγκασθεὶς πρῶτον μὲν ἐξεμεῖ τὸν λίθον, ἔπειτα τοὺς παῖδας οὓς κατέπιε· μεθʼ ὧν Ζεὺς τὸν πρὸς Κρόνον καὶ Τιτᾶνας ἐξήνεγκε πόλεμον. μαχομένων δὲ αὐτῶν ἐνιαυτοὺς δέκα ἡ Γῆ τῷ Διὶ ἔχρησε τὴν νίκην, τοὺς καταταρταρωθέντας ἂν ἔχῃ συμμάχους· ὁ δὲ τὴν φρουροῦσαν αὐτῶν τὰ δεσμὰ Κάμπην ἀποκτείνας ἔλυσε. καὶ Κύκλωπες τότε Διὶ μὲν διδόασι βροντὴν καὶ ἀστραπὴν καὶ κεραυνόν, Πλούτωνι δὲ κυνέην, 1 -- Ποσειδῶνι δὲ τρίαιναν· οἱ δὲ τούτοις ὁπλισθέντες κρατοῦσι Τιτάνων, καὶ καθείρξαντες αὐτοὺς ἐν τῷ Ταρτάρῳ τοὺς ἑκατόγχειρας κατέστησαν 2 -- φύλακας. αὐτοὶ δὲ διακληροῦνται περὶ τῆς ἀρχῆς, καὶ λαγχάνει Ζεὺς μὲν τὴν ἐν οὐρανῷ δυναστείαν, Ποσειδῶν δὲ τὴν ἐν θαλάσσῃ, Πλούτων δὲ τὴν ἐν Ἅιδου. ^3.4.3 Σεμέλης δὲ Ζεὺς ἐρασθεὶς Ἥρας κρύφα συνευνάζεται. ἡ δὲ ἐξαπατηθεῖσα ὑπὸ Ἥρας, κατανεύσαντος αὐτῇ Διὸς πᾶν τὸ αἰτηθὲν ποιήσειν, αἰτεῖται τοιοῦτον αὐτὸν ἐλθεῖν οἷος ἦλθε μνηστευόμενος Ἥραν. Ζεὺς δὲ μὴ δυνάμενος ἀνανεῦσαι παραγίνεται εἰς τὸν θάλαμον αὐτῆς ἐφʼ ἅρματος ἀστραπαῖς ὁμοῦ καὶ βρονταῖς, καὶ κεραυνὸν ἵησιν. Σεμέλης δὲ διὰ τὸν φόβον ἐκλιπούσης, ἑξαμηνιαῖον τὸ βρέφος ἐξαμβλωθὲν ἐκ τοῦ πυρὸς ἁρπάσας ἐνέρραψε τῷ μηρῷ. ἀποθανούσης δὲ Σεμέλης, αἱ λοιπαὶ Κάδμου θυγατέρες διήνεγκαν λόγον, συνηυνῆσθαι θνητῷ τινι Σεμέλην καὶ καταψεύσασθαι Διός, καὶ ὅτι 1 -- διὰ τοῦτο ἐκεραυνώθη. κατὰ δὲ τὸν χρόνον τὸν καθήκοντα Διόνυσον γεννᾷ Ζεὺς λύσας τὰ ῥάμματα, καὶ δίδωσιν Ἑρμῇ. ὁ δὲ κομίζει πρὸς Ἰνὼ καὶ Ἀθάμαντα καὶ πείθει τρέφειν ὡς κόρην. ἀγανακτήσασα δὲ Ἥρα μανίαν αὐτοῖς ἐνέβαλε, καὶ Ἀθάμας μὲν τὸν πρεσβύτερον παῖδα Λέαρχον ὡς ἔλαφον θηρεύσας ἀπέκτεινεν, Ἰνὼ δὲ τὸν Μελικέρτην εἰς πεπυρωμένον λέβητα ῥίψασα, εἶτα βαστάσασα μετὰ νεκροῦ τοῦ παιδὸς ἥλατο κατὰ βυθοῦ. 1 -- καὶ Λευκοθέα μὲν αὐτὴν καλεῖται, Παλαίμων δὲ ὁ παῖς, οὕτως ὀνομασθέντες ὑπὸ τῶν πλεόντων· τοῖς χειμαζομένοις γὰρ βοηθοῦσιν. ἐτέθη δὲ ἐπὶ Μελικέρτῃ ὁ 2 -- ἀγὼν τῶν Ἰσθμίων, Σισύφου θέντος. Διόνυσον δὲ Ζεὺς εἰς ἔριφον ἀλλάξας τὸν Ἥρας θυμὸν ἔκλεψε, καὶ λαβὼν αὐτὸν Ἑρμῆς πρὸς νύμφας ἐκόμισεν ἐν Νύσῃ κατοικούσας τῆς Ἀσίας, ἃς ὕστερον Ζεὺς καταστερίσας ὠνόμασεν Ὑάδας. ^3.5.1 Διόνυσος δὲ εὑρετὴς ἀμπέλου γενόμενος, Ἥρας μανίαν αὐτῷ ἐμβαλούσης περιπλανᾶται Αἴγυπτόν τε καὶ Συρίαν. καὶ τὸ μὲν πρῶτον Πρωτεὺς αὐτὸν ὑποδέχεται βασιλεὺς Αἰγυπτίων, αὖθις δὲ εἰς Κύβελα τῆς Φρυγίας ἀφικνεῖται, κἀκεῖ καθαρθεὶς ὑπὸ Ῥέας καὶ τὰς τελετὰς ἐκμαθών, καὶ λαβὼν παρʼ ἐκείνης τὴν στολήν, ἐπὶ Ἰνδοὺς 1 -- διὰ τῆς Θράκης ἠπείγετο. Λυκοῦργος δὲ παῖς Δρύαντος, Ἠδωνῶν βασιλεύων, οἳ Στρυμόνα ποταμὸν παροικοῦσι, πρῶτος ὑβρίσας ἐξέβαλεν αὐτόν. καὶ Διόνυσος μὲν εἰς θάλασσαν πρὸς Θέτιν τὴν Νηρέως κατέφυγε, Βάκχαι δὲ ἐγένοντο αἰχμάλωτοι καὶ τὸ συνεπόμενον Σατύρων πλῆθος αὐτῷ. αὖθις δὲ αἱ Βάκχαι ἐλύθησαν ἐξαίφνης, Λυκούργῳ δὲ μανίαν ἐνεποίησε 2 -- Διόνυσος. ὁ δὲ μεμηνὼς Δρύαντα τὸν παῖδα, ἀμπέλου νομίζων κλῆμα κόπτειν, πελέκει πλήξας ἀπέκτεινε, καὶ ἀκρωτηριάσας αὐτὸν ἐσωφρόνησε. 1 -- τῆς δὲ γῆς ἀκάρπου μενούσης, ἔχρησεν ὁ θεὸς καρποφορήσειν αὐτήν, ἂν θανατωθῇ Λυκοῦργος. Ἠδωνοὶ δὲ ἀκούσαντες εἰς τὸ Παγγαῖον αὐτὸν ἀπαγαγόντες ὄρος ἔδησαν, κἀκεῖ κατὰ Διονύσου βούλησιν ὑπὸ ἵππων διαφθαρεὶς ἀπέθανε.'' None

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1.2.1 But when Zeus was full-grown, he took Metis, daughter of Ocean, to help him, and she gave Cronus a drug to swallow, which forced him to disgorge first the stone and then the children whom he had swallowed, and with their aid Zeus waged the war against Cronus and the Titans. They fought for ten years, and Earth prophesied victory to Zeus if he should have as allies those who had been hurled down to Tartarus. So he slew their jailoress Campe, and loosed their bonds. And the Cyclopes then gave Zeus thunder and lightning and a thunderbolt, and on Pluto they bestowed a helmet and on Poseidon a trident. Armed with these weapons the gods overcame the Titans, shut them up in Tartarus, and appointed the Hundred-handers their guards; but they themselves cast lots for the sovereignty, and to Zeus was allotted the dominion of the sky, to Poseidon the dominion of the sea, and to Pluto the dominion in Hades. ^3.4.3 But Zeus loved Semele and bedded with her unknown to Hera. Now Zeus had agreed to do for her whatever she asked, and deceived by Hera she asked that he would come to her as he came when he was wooing Hera. Unable to refuse, Zeus came to her bridal chamber in a chariot, with lightnings and thunderings, and launched a thunderbolt. But Semele expired of fright, and Zeus, snatching the sixth-month abortive child from the fire, sewed it in his thigh. On the death of Semele the other daughters of Cadmus spread a report that Semele had bedded with a mortal man, and had falsely accused Zeus, and that therefore she had been blasted by thunder. But at the proper time Zeus undid the stitches and gave birth to Dionysus, and entrusted him to Hermes. And he conveyed him to Ino and Athamas, and persuaded them to rear him as a girl. But Hera indigtly drove them mad, and Athamas hunted his elder son Learchus as a deer and killed him, and Ino threw Melicertes into a boiling cauldron, then carrying it with the dead child she sprang into the deep. And she herself is called Leucothea, and the boy is called Palaemon, such being the names they get from sailors; for they succour storm-tossed mariners. And the Isthmian games were instituted by Sisyphus in honor of Melicertes. But Zeus eluded the wrath of Hera by turning Dionysus into a kid, and Hermes took him and brought him to the nymphs who dwelt at Nysa in Asia, whom Zeus afterwards changed into stars and named them the Hyades.' "^3.5.1 Dionysus discovered the vine, and being driven mad by Hera he roamed about Egypt and Syria . At first he was received by Proteus, king of Egypt, but afterwards he arrived at Cybela in Phrygia . And there, after he had been purified by Rhea and learned the rites of initiation, he received from her the costume and hastened through Thrace against the Indians. But Lycurgus, son of Dryas, was king of the Edonians, who dwell beside the river Strymon, and he was the first who insulted and expelled him. Dionysus took refuge in the sea with Thetis, daughter of Nereus, and the Bacchanals were taken prisoners together with the multitude of Satyrs that attended him. But afterwards the Bacchanals were suddenly released, and Dionysus drove Lycurgus mad. And in his madness he struck his son Dryas dead with an axe, imagining that he was lopping a branch of a vine, and when he had cut off his son's extremities, he recovered his senses. But the land remaining barren, the god declared oracularly that it would bear fruit if Lycurgus were put to death. On hearing that, the Edonians led him to Mount Pangaeum and bound him, and there by the will of Dionysus he died, destroyed by horses."' None

16. Plutarch, Aristides, 11.3-11.4 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Sphragitic Nymphs • Sphragitid Nymphs of Plataea • nymphs, Sphragitides

Found in books: Mikalson (2003), Herodotus and Religion in the Persian Wars, 94, 104, 203; Parker (2005), Polytheism and Society at Athens, 401; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 103, 104

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11.3 Ἀριστείδου δὲ πέμψαντος εἰς Δελφοὺς ἀνεῖλεν ὁ θεὸς Ἀθηναίους καθυπερτέρους ἔσεσθαι τῶν ἐναντίων εὐχομένους τῷ Διῒ καὶ τῇ Ἥρα τῇ Κιθαιρωνίᾳ καὶ Πανὶ καὶ νύμφαις Σφραγίτισι, καὶ θύοντας ἥρωσιν Ἀνδροκράτει, Λεύκωνι, Πεισάνδρῳ, Δαμοκράτει, Ὑψίωνι, Ἀκταίωνι, Πολϋΐδῳ, καὶ τὸν κίνδυνον ἐν γᾷ ἰδίᾳ ποιουμένους ἐν τῷ πεδίῳ τᾶς Δάματρος τᾶς Ἐλευσινίας καὶ τᾶς Κόρας. ^11.4 οὗτος ὁ χρησμὸς ἀνενεχθεὶς ἀπορίαν τῷ Ἀριστείδῃ παρεῖχεν. οἱ μὲν γὰρ ἥρωες, οἷς ἐκέλευε θύειν, ἀρχηγέται Πλαταιέων ἦσαν, καὶ τὸ τῶν Σφραγιτίδων νυμφῶν ἄντρον ἐν μιᾷ κορυφῇ τοῦ Κιθαιρῶνός ἐστιν, εἰς δυσμὰς ἡλίου θερινὰς τετραμμένον, ἐν ᾧ καὶ μαντεῖον ἦν πρότερον, ὥς φασι, καὶ πολλοὶ κατείχοντο τῶν ἐπιχωρίων, οὓς νυμφολήπτους προσηγόρευον.'' None

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11.3 ^11.4 '' None

17. Pausanias, Description of Greece, 2.11.3, 9.39.4 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Divinities (Greek and Roman), Herkyna (nymph) • Nymphs • nymph • nymphe

Found in books: Bernabe et al. (2013), Redefining Dionysos, 405; Horster and Klöckner (2014), Cult Personnel in Asia Minor and the Aegean Islands from the Hellenistic to the Imperial Period, 10; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 122; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 571

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2.11.3 ἐκ Σικυῶνος δὲ τὴν κατʼ εὐθὺ ἐς Φλιοῦντα ἐρχομένοις καὶ ἐν ἀριστερᾷ τῆς ὁδοῦ δέκα μάλιστα ἐκτραπεῖσι στάδια, Πυραία καλούμενόν ἐστιν ἄλσος, ἱερὸν δὲ ἐν αὐτῷ Προστασίας Δήμητρος καὶ Κόρης. ἐνταῦθα ἐφʼ αὑτῶν οἱ ἄνδρες ἑορτὴν ἄγουσι, τὸν δὲ Νυμφῶνα καλούμενον ταῖς γυναιξὶν ἑορτάζειν παρείκασι· καὶ ἀγάλματα Διονύσου καὶ Δήμητρος καὶ Κόρης τὰ πρόσωπα φαίνοντα ἐν τῷ Νυμφῶνί ἐστιν. ἡ δὲ ἐς Τιτάνην ὁδὸς σταδίων μέν ἐστιν ἑξήκοντα καὶ ζεύγεσιν ἄβατος διὰ στενότητα· ^9.39.4 τὰ δὲ ἐπιφανέστατα ἐν τῷ ἄλσει Τροφωνίου ναὸς καὶ ἄγαλμά ἐστιν, Ἀσκληπιῷ καὶ τοῦτο εἰκασμένον· Πραξιτέλης δὲ ἐποίησε τὸ ἄγαλμα. ἔστι δὲ καὶ Δήμητρος ἱερὸν ἐπίκλησιν Εὐρώπης καὶ Ζεὺς Ὑέτιος ἐν ὑπαίθρῳ. ἀναβᾶσι δὲ ἐπὶ τὸ μαντεῖον καὶ αὐτόθεν ἰοῦσιν ἐς τὸ πρόσω τοῦ ὄρους, Κόρης ἐστὶ καλουμένη θήρα καὶ Διὸς Βασιλέως ναός. τοῦτον μὲν δὴ διὰ τὸ μέγεθος ἢ καὶ τῶν πολέμων τὸ ἀλλεπάλληλον ἀφείκασιν ἡμίεργον· ἐν δὲ ἑτέρῳ ναῷ Κρόνου καὶ Ἥρας καὶ Διός ἐστιν ἀγάλματα. ἔστι δὲ καὶ Ἀπόλλωνος ἱερόν.'' None

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2.11.3 On the direct road from Sicyon to Phlius, on the left of the road and just about ten stades from it, is a grove called Pyraea, and in it a sanctuary of Hera Protectress and the Maid. Here the men celebrate a festival by themselves, giving up to the women the temple called Nymphon for the purposes of their festival. In the Nymphon are images of Dionysus, Demeter, and the Maid, with only their faces exposed. The road to Titane is sixty stades long, and too narrow to be used by carriages drawn by a yoke.' "^9.39.4 The most famous things in the grove are a temple and image of Trophonius; the image, made by Praxiteles, is after the likeness of Asclepius. There is also a sanctuary of Demeter surnamed Europa, and a Zeus Rain-god in the open. If you go up to the oracle, and thence onwards up the mountain, you come to what is called the Maid's Hunting and a temple of King Zeus. This temple they have left half finished, either because of its size or because of the long succession of the wars. In a second temple are images of Cronus, Hera and Zeus. There is also a sanctuary of Apollo."' None

18. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Divinities (Greek and Roman), Herkyna (nymph) • Nymphs

Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 571; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 82

19. None, None, nan (2nd cent. CE - 4th cent. CE)
Tagged with subjects: • Nymph • nymphs

Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 205; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 442

20. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Ambrosia (the Nymph) • nymph

Found in books: Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 189; Bernabe et al. (2013), Redefining Dionysos, 285

21. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Ambrosia (the Nymph) • Chalkis (nymph) • Nikaia, nymph • Nymphs • Praxidike, nymph • nymph • nymphs

Found in books: Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 53, 56, 176, 177, 190; Bernabe et al. (2013), Redefining Dionysos, 285; Heller and van Nijf (2017), The Politics of Honour in the Greek Cities of the Roman Empire, 231; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 475

22. Epigraphy, Ig Ii2, 1362
Tagged with subjects: • Nymphe • nymphs • priests and priestesses, of Nymphe

Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 804; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 52

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1362 Gods. The priest of Apollo Erithaseos announces and forbids on behalf of himself and the demesmen and the Athenian People, (5) that in the sanctuary (hieron) of Apollo there be any cutting or carrying out of the sanctuary of wood (xula) or branches-with-leaves (kouron) or firewood (phrugana) or fallen leaves (phullobola); and if anyone is caught cutting or taking any of the forbidden items from the sanctuary (hierou), if the person caught is a slave, he will be flogged (10) with fifty lashes of the whip and the priest will hand him over, with the name of his master, to the king (basilei) and the Council in accordance with the decree of the Athenian Council and People; and if he is a free man, the priest, (15) together with the demarch, will fine him fifty drachmas and will hand over his name to the king (basilei) and the Council in accordance with the decree of the Athenian Council and People. text from Attic Inscriptions Online, IG II²
1362 - Priestly edict from Attica (Eupyridai?) '' None

23. Vergil, Aeneis, 1.499, 4.160-4.172
Tagged with subjects: • Cyrene (nymph) • nymphs

Found in books: Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 108, 284; Jenkyns (2013), God, Space, and City in the Roman Imagination, 281; Putnam et al. (2023), The Poetic World of Statius' Silvae, 58, 117

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1.499 exercet Diana choros, quam mille secutae ^4.160 Interea magno misceri murmure caelum ^4.161 incipit; insequitur commixta grandine nimbus; ^4.162 et Tyrii comites passim et Troiana iuventus ^4.163 Dardaniusque nepos Veneris diversa per agros ^4.164 tecta metu petiere; ruunt de montibus amnes. ^4.165 Speluncam Dido dux et Troianus eandem ^4.166 deveniunt: prima et Tellus et pronuba Iuno ^4.167 dant signum; fulsere ignes et conscius aether ^4.168 conubiis, summoque ulularunt vertice nymphae. ^4.169 Ille dies primus leti primusque malorum ^4.170 causa fuit; neque enim specie famave movetur, ^4.171 nec iam furtivum Dido meditatur amorem: ^4.172 coniugium vocat; hoc praetexit nomine culpam.'' None

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1.499 prepared her flight. There rallied to her cause ^4.160 a common city with the sons of Tyre, ^4.161 with mingling blood and sworn, perpetual peace. ^4.162 His wife thou art; it is thy rightful due ^4.163 to plead to know his mind. Go, ask him, then! ^4.164 For humbly I obey!” With instant word ^4.165 Juno the Queen replied: “Leave that to me! ^4.166 But in what wise our urgent task and grave ^4.167 may soon be sped, I will in brief unfold ^4.168 to thine attending ear. A royal hunt ^4.169 in sylvan shades unhappy Dido gives ' "^4.170 for her Aeneas, when to-morrow's dawn " "^4.171 uplifts its earliest ray and Titan's beam " '^4.172 hall first unveil the world. But I will pour '' None

24. Vergil, Georgics, 2.488-2.489, 2.494, 4.329, 4.339, 4.352, 4.360-4.367, 4.374, 4.385, 4.418-4.422
Tagged with subjects: • Cyrene (nymph) • nymphs

Found in books: Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 11, 42, 52, 77; Jenkyns (2013), God, Space, and City in the Roman Imagination, 276, 277; Putnam et al. (2023), The Poetic World of Statius' Silvae, 53, 57, 70, 139

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2.488 Taygeta! O, qui me gelidis convallibus Haemi ^2.489 sistat et ingenti ramorum protegat umbra! ^2.494 panaque Silvanumque senem Nymphasque sorores: ^4.329 Quin age et ipsa manu felices erue silvas, ^4.339 Cydippeque et flava Lycorias, altera virgo, ^4.352 prospiciens summa flavum caput extulit unda ^4.360 flumina, qua iuvenis gressus inferret. At illum ^4.361 curvata in montis faciem circumstetit unda ^4.362 accepitque sinu vasto misitque sub amnem. ^4.363 Iamque domum mirans genetricis et umida regna ^4.364 speluncisque lacus clausos lucosque sotes ^4.365 ibat et ingenti motu stupefactus aquarum ^4.366 omnia sub magna labentia flumina terra ^4.367 spectabat diversa locis, Phasimque Lycumque ^4.374 Postquam est in thalami pendentia pumice tecta ^4.385 ter flamma ad summum tecti subiecta reluxit. ^4.418 atque habilis membris venit vigor. Est specus ingens ^4.419 exesi latere in montis, quo plurima vento ^4.420 cogitur inque sinus scindit sese unda reductos, ^4.421 deprensis olim statio tutissima nautis; ^4.422 intus se vasti Proteus tegit obice saxi.'' None

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2.488 Hang puppet-faces on tall pines to swing. ^2.489 Hence every vineyard teems with mellowing fruit, ^2.494 And dishes bear him; and the doomed goat' "^4.329 Their bodies' strength should languish—which anon" ^4.339 As when the troubled ocean hoarsely boom' "^4.352 Hight star-wort; 'tis a plant not far to seek;" ^4.360 The roots of this, well seethed in fragrant wine, ^4.361 Set in brimmed baskets at their doors for food.' "^4.362 But if one's whole stock fail him at a stroke," '^4.363 Nor hath he whence to breed the race anew,' "^4.364 'Tis time the wondrous secret to disclose" '^4.365 Taught by the swain of Arcady, even how ^4.366 The blood of slaughtered bullocks oft has borne ^4.367 Bees from corruption. I will trace me back ^4.374 The quivered Persian presses, and that flood' "^4.385 With two years' growth are curling, and stop fast," ^4.418 Lo! even the crown of this poor mortal life, ^4.419 Which all my skilful care by field and fold, ^4.420 No art neglected, scarce had fashioned forth,' "^4.421 Even this falls from me, yet thou call'st me son." '^4.422 Nay, then, arise! With thine own hands pluck up'' None

25. None, None, nan
Tagged with subjects: • Nymphs, and Hermes • Nymphs, and Pan • nymphs

Found in books: Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 250; Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 119

26. None, None, nan
Tagged with subjects: • Nymphe • Nymphs and conception • nymphe • nymphs

Found in books: Parker (2005), Polytheism and Society at Athens, 416; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 180, 181

27. None, None, nan
Tagged with subjects: • Nymphe • Nymphs • nymphe • nymphs • priests and priestesses, of Nymphe

Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 407; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 80; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 52; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 181

28. None, None, nan
Tagged with subjects: • Nymphe • priests and priestesses, of Nymphe

Found in books: Horster and Klöckner (2014), Cult Personnel in Asia Minor and the Aegean Islands from the Hellenistic to the Imperial Period, 161; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 51, 52, 101

29. None, None, nan
Tagged with subjects: • Divinities (Greek and Roman), Nymphs • Nymph • Nymphs cave of • nymphs

Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 153; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 207, 208, 214, 215; MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 22; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 5

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Tiresias: The Ancient Mediterranean Religions Source Database