1. Hesiod, Works And Days, 282-285 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Themis
Found in books: Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 171; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 295
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282 ὃς δέ κε μαρτυρίῃσι ἑκὼν ἐπίορκον ὀμόσσας'283 ψεύσεται, ἐν δὲ δίκην βλάψας νήκεστον ἀασθῇ, 284 τοῦ δέ τʼ ἀμαυροτέρη γενεὴ μετόπισθε λέλειπται· 285 ἀνδρὸς δʼ εὐόρκου γενεὴ μετόπισθεν ἀμείνων. ' None | sup>
282 And, should he wish, takes note nor fails to know'283 The justice in a city. I’d not be 284 A just man nor would have my son be so – 285 It’s no use being good when wickedne ' None |
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2. Hesiod, Theogony, 16, 20, 85-86, 133-135, 139-141, 217, 224, 231-232, 328, 886-929, 938-948, 953 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Calatoria Themis • Mother of the Gods, and Themis • Themis • Themis (goddess) • Themis (see Necessity) • Zeus, and Themis
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 55, 60, 61, 62, 146; Arthur-Montagne, DiGiulio and Kuin (2022), Documentality: New Approaches to Written Documents in Imperial Life and Literature, 44; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 77; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 42, 43; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 28; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 23, 34, 35, 66, 112, 163, 166, 169, 171; Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 60, 113; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 34, 334, 337, 338; Peels (2016), Hosios: A Semantic Study of Greek Piety, 57, 59; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 18, 66; Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 106; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 295
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16 καὶ Θέμιν αἰδοίην ἑλικοβλέφαρόν τʼ Ἀφροδίτην
20 Γαῖάν τʼ Ὠκεανόν τε μέγαν καὶ Νύκτα μέλαιναν
85 πάντες ἐς αὐτὸν ὁρῶσι διακρίνοντα θέμιστας 86 ἰθείῃσι δίκῃσιν· ὃ δʼ ἀσφαλέως ἀγορεύων
133 Οὐρανῷ εὐνηθεῖσα τέκʼ Ὠκεανὸν βαθυδίνην,'134 Κοῖόν τε Κρῖόν θʼ Ὑπερίονά τʼ Ἰαπετόν τε 135 Θείαν τε Ῥείαν τε Θέμιν τε Μνημοσύνην τε
139 γείνατο δʼ αὖ Κύκλωπας ὑπέρβιον ἦτορ ἔχοντας, 140 Βρόντην τε Στερόπην τε καὶ Ἄργην ὀβριμόθυμον, 141 οἳ Ζηνὶ βροντήν τε δόσαν τεῦξάν τε κεραυνόν.
217 καὶ Μοίρας καὶ Κῆρας ἐγείνατο νηλεοποίνους,
224 Νὺξ ὀλοή· μετὰ τὴν δʼ Ἀπάτην τέκε καὶ Φιλότητα
231 Ὅρκον θʼ, ὃς δὴ πλεῖστον ἐπιχθονίους ἀνθρώπους 232 πημαίνει, ὅτε κέν τις ἑκὼν ἐπίορκον ὀμόσσῃ.
328 τόν ῥʼ Ἥρη θρέψασα Διὸς κυδρὴ παράκοιτις
886 Ζεὺς δὲ θεῶν βασιλεὺς πρώτην ἄλοχον θέτο Μῆτιν 887 πλεῖστα τε ἰδυῖαν ἰδὲ θνητῶν ἀνθρώπων. 888 ἀλλʼ ὅτε δὴ ἄρʼ ἔμελλε θεὰν γλαυκῶπιν Ἀθήνην 889 τέξεσθαι, τότʼ ἔπειτα δόλῳ φρένας ἐξαπατήσας 890 αἱμυλίοισι λόγοισιν ἑὴν ἐσκάτθετο νηδὺν 891 Γαίης φραδμοσύνῃσι καὶ Οὐρανοῦ ἀστερόεντος. 892 τὼς γάρ οἱ φρασάτην, ἵνα μὴ βασιληίδα τιμὴν 893 ἄλλος ἔχοι Διὸς ἀντὶ θεῶν αἰειγενετάων. 894 ἐκ γὰρ τῆς εἵμαρτο περίφρονα τέκνα γενέσθαι· 895 πρώτην μὲν κούρην γλαυκώπιδα Τριτογένειαν 896 ἶσον ἔχουσαν πατρὶ μένος καὶ ἐπίφρονα βουλήν. 897 αὐτὰρ ἔπειτʼ ἄρα παῖδα θεῶν βασιλῆα καὶ ἀνδρῶν 898 ἤμελλεν τέξεσθαι, ὑπέρβιον ἦτορ ἔχοντα· 899 ἀλλʼ ἄρα μιν Ζεὺς πρόσθεν ἑὴν ἐσκάτθετο νηδύν, 900 ὡς δή οἱ φράσσαιτο θεὰ ἀγαθόν τε κακόν τε. 901 δεύτερον ἠγάγετο λιπαρὴν Θέμιν, ἣ τέκεν Ὥρας, 902 Εὐνουμίην τε Δίκην τε καὶ Εἰρήνην τεθαλυῖαν, 903 αἳ ἔργʼ ὠρεύουσι καταθνητοῖσι βροτοῖσι, 904 Μοίρας θʼ, ᾗ πλείστην τιμὴν πόρε μητίετα Ζεύς, 905 Κλωθώ τε Λάχεσίν τε καὶ Ἄτροπον, αἵτε διδοῦσι 906 θνητοῖς ἀνθρώποισιν ἔχειν ἀγαθόν τε κακόν τε. 907 τρεῖς δέ οἱ Εὐρυνομη Χάριτας τέκε καλλιπαρῄους, 908 Ὠκεανοῦ κούρη, πολυήρατον εἶδος ἔχουσα, 909 Ἀγλαΐην τε καὶ Εὐφροσύνην Θαλίην τʼ ἐρατεινήν· 910 τῶν καὶ ἀπὸ βλεφάρων ἔρος εἴβετο δερκομενάων 911 λυσιμελής· καλὸν δέ θʼ ὑπʼ ὀφρύσι δερκιόωνται. 912 αὐτὰρ ὁ Δήμητρος πολυφόρβης ἐς λέχος ἦλθεν, 913 ἣ τέκε Περσεφόνην λευκώλενον, ἣν Ἀιδωνεὺς 914 ἥρπασε ἧς παρὰ μητρός· ἔδωκε δὲ μητίετα Ζεύς. 915 μνημοσύνης δʼ ἐξαῦτις ἐράσσατο καλλικόμοιο, 9
16 ἐξ ἧς οἱ Μοῦσαι χρυσάμπυκες ἐξεγένοντο 917 ἐννέα, τῇσιν ἅδον θαλίαι καὶ τέρψις ἀοιδῆς. 918 Λητὼ δʼ Ἀπόλλωνα καὶ Ἄρτεμιν ἰοχέαιραν, 919 ἱμερόεντα γόνον περὶ πάντων Οὐρανιώνων, 9
20 γείνατʼ ἄρʼ αἰγιόχοιο Διὸς φιλότητι μιγεῖσα. 921 λοισθοτάτην δʼ Ἥρην θαλερὴν ποιήσατʼ ἄκοιτιν· 922 ἣ δʼ Ἥβην καὶ Ἄρηα καὶ Εἰλείθυιαν ἔτικτε 923 μιχθεῖσʼ ἐν φιλότητι θεῶν βασιλῆι καὶ ἀνδρῶν. 924 αὐτὸς δʼ ἐκ κεφαλῆς γλαυκώπιδα Τριτογένειαν 925 δεινὴν ἐγρεκύδοιμον ἀγέστρατον Ἀτρυτώνην 926 πότνιαν, ᾗ κέλαδοί τε ἅδον πόλεμοί τε μάχαι τε, 927 Ἥρη δʼ Ἥφαιστον κλυτὸν οὐ φιλότητι μιγεῖσα 928 γείνατο, καὶ ζαμένησε καὶ ἤρισε ᾧ παρακοίτῃ, 929 Ἥφαιστον, φιλότητος ἄτερ Διὸς αἰγιόχοιο, 929 Μῆτις δʼ αὖτε Ζηνὸς ὑπὸ σπλάγχνοις λελαθυῖα 929 ἀθανάτων ἐκέκασθʼ οἳ Ὀλύμπια δώματʼ ἔχουσιν, 929 αἰγίδα ποιήσασα φοβέστρατον ἔντος Ἀθήνης· 929 αὐτὰρ ὅ γʼ Ὠκεανοῦ καὶ Τηθύος ἠυκόμοιο 929 δείσας, μὴ τέξῃ κρατερώτερον ἄλλο κεραυνοῦ. 929 ἔνθα θεὰ παρέδεκτο ὅθεν παλάμαις περὶ πάντων 929 ἐκ πάντων παλάμῃσι κεκασμένον Οὐρανιώνων· 929 ἐκ ταύτης δʼ ἔριδος ἣ μὲν τέκε φαίδιμον υἱὸν 929 ἐξαπαφὼν Μῆτιν καίπερ πολυδήνεʼ ἐοῦσαν. 929 ἧστο, Ἀθηναίης μήτηρ, τέκταινα δικαίων 929 κάππιεν ἐξαπίνης· ἣ δʼ αὐτίκα Παλλάδʼ Ἀθήνην 929 κούρῃ νόσφʼ Ἥρης παρελέξατο καλλιπαρήῳ, 929 κύσατο· τὴν μὲν ἔτικτε πατὴρ ἀνδρῶν τε θεῶν τε 929 πὰρ κορυφὴν Τρίτωνος ἐπʼ ὄχθῃσιν ποταμοῖο. 929 πλεῖστα θεῶν τε ἰδυῖα καταθνητῶν τʼ ἀνθρώπων, 929 σὺν τῇ ἐγείνατό μιν πολεμήια τεύχεʼ ἔχουσαν. 929 συμμάρψας δʼ ὅ γε χερσὶν ἑὴν ἐγκάτθετο νηδὺν 929 τοὔνεκά μιν Κρονίδης ὑψίζυγος αἰθέρι ναίων 929 Ἥρη δὲ ζαμένησε καὶ ἤρισε ᾧ παρακοίτῃ. 929 ἐκ πάντων τέχνῃσι κεκασμένον Οὐρανιώνων.
938 Ζηνὶ δʼ ἄρʼ Ἀτλαντὶς Μαίη τέκε κύδιμον Ἑρμῆν, 939 κήρυκʼ ἀθανάτων, ἱερὸν λέχος εἰσαναβᾶσα. 940 Καδμείη δʼ ἄρα οἱ Σεμέλη τέκε φαίδιμον υἱὸν 941 μιχθεῖσʼ ἐν φιλότητι, Διώνυσον πολυγηθέα, 942 ἀθάνατον θνητή· νῦν δʼ ἀμφότεροι θεοί εἰσιν. 943 Ἀλκμήνη δʼ ἄρʼ ἔτικτε βίην Ἡρακληείην 944 μιχθεῖσʼ ἐν φιλότητι Διὸς νεφεληγερέταο. 945 ἀγλαΐην δʼ Ἥφαιστος, ἀγακλυτὸς ἀμφιγυήεις, 946 ὁπλοτάτην Χαρίτων θαλερὴν ποιήσατʼ ἄκοιτιν. 947 χρυσοκόμης δὲ Διώνυσος ξανθὴν Ἀριάδνην, 948 κούρην Μίνωος, θαλερὴν ποιήσατʼ ἄκοιτιν.
953 αἰδοίην θέτʼ ἄκοιτιν ἐν Οὐλύμπῳ νιφόεντι, ' None | sup>
16 The archeress, and Lord Poseidon who
20 And crafty Cronos, Eos, Helio
85 Clio, Euterpe and Terpsichory, 86 And Polyhymnia, Calliope,
133 Then Eros, fairest of the deathless ones,'134 Who weakens all the gods and men and stun 135 Their prudent judgment. Chaos then created
139 Be covered, first bore Heaven, who was replete 140 With stars, providing thus a permanent seat 141 For all the gods, as large as Earth; then she
217 Cytherea, which she’d reached. She’s known as well,
224 of them then went to join the company
231 He labelled Titans for they used huge strain 232 To do a dreadful deed, and so the pain
328 Across the sea and slain Eurytion
886 Gave him in marriage to his progeny 887 Cymopolea. When Zeus, in the war, 888 Drove the Titans out of Heaven, huge Earth bore 889 Her youngest child Typhoeus with the aid 890 of golden Aphrodite, who had bade 891 Her lie with Tartarus. In everything 892 He did the lad was strong, untiring 893 When running, and upon his shoulders spread 894 A hundred-headed dragon, full of dread, 895 Its dark tongues flickering, and from below 896 His eyes a flashing flame was seen to glow; 897 And from each head shot fire as he glared 898 And from each head unspeakable voices blared: 899 Sometimes a god could understand the sound 900 They made, but sometimes, echoing around, 901 A bull, unruly, proud and furious, 902 Would sound, sometimes a lion, mercile 903 At heart, sometimes – most wonderful to hear – 904 The sound of whelps was heard, sometimes the ear 905 Would catch a hissing sound, which then would change 906 To echoing along the mountain range. 907 Something beyond all help would have that day 908 Occurred and over men and gods hold sway 909 Had Zeus not quickly seen it: mightily 910 And hard he thundered so that terribly 911 The earth resounded, as did Tartarus, 912 Wide Heaven and the streams of Oceanus, 913 And at his feet the mighty Heaven reeled 914 As he arose. The earth groaned, thunder pealed 915 And lightning flashed, and to the dark-blue sea, 9
16 From them and from the fiery prodigy, 917 The scorching winds and blazing thunderbolt, 918 Came heat, the whole earth seething in revolt 919 With both the sky and sea, while round the strand 9
20 Long waves rage at the onslaught of the band 921 of gods. An endless shaking, too, arose, 922 And Hades, who has sovereignty over those 923 Who are deceased, shook, and the Titan horde 924 Beneath that Hell, residing with the lord 925 Cronus, shook too at the disharmony 926 And dreadful clamour. When his weaponry, 927 Thunder and lightning, Zeus had seized, his might 928 Well-shored, from high Olympus he took flight, 929 Lashed out at him and burned that prodigy,
938 As tin by youths is brought to heat inside 939 Well-channelled crucibles, or iron, too, 940 The hardest of all things, which men subdue 941 With fire in mountain-glens and with the glow 942 Causes the sacred earth to melt: just so 943 The earth now fused, and to wide Tartaru 944 In bitter anger Zeus cast Typhoeus, 945 From whom unruly, wet winds issued forth, 946 Except the Zephyr, and the South and North, 947 For they are sent by the gods and are to all 948 A boon; the others, though, fitfully fall
953 And blooming earth, where recklessly they spoil ' None |
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3. Homer, Iliad, 1.518-1.519, 5.371, 15.87-15.95, 20.4-20.5 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Mother of the Gods, and Themis • Themis • Themis (goddess) • Themis, themis • Zeus, and Themis • themis
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 60; Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 45; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 43; Johnston (2008), Ancient Greek Divination, 57, 58; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 23; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 34, 337; Peels (2016), Hosios: A Semantic Study of Greek Piety, 57, 59
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1.518 ἦ δὴ λοίγια ἔργʼ ὅ τέ μʼ ἐχθοδοπῆσαι ἐφήσεις 1.519 Ἥρῃ ὅτʼ ἄν μʼ ἐρέθῃσιν ὀνειδείοις ἐπέεσσιν·
5.371 μητρὸς ἑῆς· ἣ δʼ ἀγκὰς ἐλάζετο θυγατέρα ἥν,
15.87 ἣ δʼ ἄλλους μὲν ἔασε, Θέμιστι δὲ καλλιπαρῄῳ 15.88 δέκτο δέπας· πρώτη γὰρ ἐναντίη ἦλθε θέουσα, 15.89 καί μιν φωνήσασʼ ἔπεα πτερόεντα προσηύδα· 15.90 Ἥρη τίπτε βέβηκας; ἀτυζομένῃ δὲ ἔοικας· 15.91 ἦ μάλα δή σʼ ἐφόβησε Κρόνου πάϊς, ὅς τοι ἀκοίτης. 15.92 τὴν δʼ ἠμείβετʼ ἔπειτα θεὰ λευκώλενος Ἥρη· 15.93 μή με θεὰ Θέμι ταῦτα διείρεο· οἶσθα καὶ αὐτὴ 15.94 οἷος κείνου θυμὸς ὑπερφίαλος καὶ ἀπηνής. 15.95 ἀλλὰ σύ γʼ ἄρχε θεοῖσι δόμοις ἔνι δαιτὸς ἐΐσης·
20.4 Ζεὺς δὲ Θέμιστα κέλευσε θεοὺς ἀγορὴν δὲ καλέσσαι' ' None | sup>
1.518 how far I among all the gods am honoured the least. Then, greatly troubled, Zeus, the cloud-gatherer spoke to her:Surely this will be sorry work, since you will set me on to engage in strife with Hera, when she shall anger me with taunting words. Even now she always upbraids me among the immortal gods,
5.371 but fair Aphrodite flung herself upon the knees of her mother Dione. She clasped her daughter in her arms, and stroked her with her hand and spake to her, saying:Who now of the sons of heaven, dear child, hath entreated thee thus wantonly, as though thou wert working some evil before the face of all?
15.87 the immortal gods gathered together in the house of Zeus, and at sight of her they all sprang up, and greeted her with cups of welcome. She on her part let be the others, but took the cup from Themis, of the fair cheeks, for she ran first to meet her, and spake, and addressed her with winged words: 15.90 Hera, wherefore art thou come? Thou art as one distraught. In good sooth the son of Cronos hath affrighted thee, he thine own husband. Then made answer to her, the goddess, white-armed Hera:Ask me not at large concerning this, O goddess Themis; of thyself thou knowest what manner of mood is his, how over-haughty and unbending. 15.95 Nay, do thou begin for the gods the equal feast in the halls, and this shalt thou hear amid all the immortals, even what manner of evil deeds Zeus declareth. In no wise, methinks, will it delight in like manner the hearts of all, whether mortals or gods, if so be any even now still feasteth with a joyful mind.
20.4 /
20.4 So by the beaked ships around thee, O son of Peleus, insatiate of fight, the Achaeans arrayed them for battle; and likewise the Trojans over against them on the rising ground of the plain. But Zeus bade Themis summon the gods to the place of gathering from the ' ' None |
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4. Homeric Hymns, To Aphrodite, 94 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Themis • Themis (goddess)
Found in books: Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 104; Peels (2016), Hosios: A Semantic Study of Greek Piety, 57
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94 Noble Themis or bright-eyed Athene'' None |
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5. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Mother of the Gods, and Themis • Themis • Themis, themis • Zeus, and Themis
Found in books: Johnston (2008), Ancient Greek Divination, 57, 58; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 337; Peels (2016), Hosios: A Semantic Study of Greek Piety, 58, 59
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6. Aeschylus, Prometheus Bound, 209-210 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Earth (Gaea), and Themis • Mother of the Gods, and Themis • Themis • Themis, themis • Zeus, and Themis
Found in books: Johnston (2008), Ancient Greek Divination, 58, 59; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 102; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 108, 337
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209 ἀτιμάσαντες καρτεροῖς φρονήμασιν'210 ᾤοντʼ ἀμοχθεὶ πρὸς βίαν τε δεσπόσειν· ' None | sup>
209 the contrary end, that Zeus might never win mastery over the gods—it was then that I, although advising them for the best, was unable to persuade the Titans, children of Heaven and Earth; but they, disdaining counsels of craft, in the pride of their strength '210 thought to gain the mastery without a struggle and by force. often my mother Themis, or Earth (though one form, she had many names), had foretold to me the way in which the future was fated to come to pass. That it was not by brute strength nor through violence, ' None |
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7. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Mother of the Gods, and Themis • Themis • Themis (goddess) • Themis, themis • Zeus, and Themis • lots, Themis and
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 146; Bernabe et al. (2013), Redefining Dionysos, 62; Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 113; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 43; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 108, 177; Johnston (2008), Ancient Greek Divination, 57; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 337
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8. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Themis • Themis, themis • Zeus, and Themis
Found in books: Johnston (2008), Ancient Greek Divination, 59; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 291
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9. Euripides, Medea, 746-747 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Themis • lots, Themis and
Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 113; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 28
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746 ὄμνυ πέδον Γῆς πατέρα θ' ̔́Ηλιον πατρὸς"747 τοὐμοῦ θεῶν τε συντιθεὶς ἅπαν γένος.' "' None | sup>
746 Swear by the plain of Earth, by Helios my father’s sire, and, in one comprehensive oath, by all the race of gods. Aegeu'747 Swear by the plain of Earth, by Helios my father’s sire, and, in one comprehensive oath, by all the race of gods. Aegeu ' None |
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10. Herodotus, Histories, 2.50, 2.52-2.53 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Themis • Themis, themis
Found in books: Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 47, 66; Johnston (2008), Ancient Greek Divination, 62; Mikalson (2003), Herodotus and Religion in the Persian Wars, 167, 171; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 122
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2.50 σχεδὸν δὲ καὶ πάντων τὰ οὐνόματα τῶν θεῶν ἐξ Αἰγύπτου ἐλήλυθε ἐς τὴν Ἑλλάδα. διότι μὲν γὰρ ἐκ τῶν βαρβάρων ἥκει, πυνθανόμενος οὕτω εὑρίσκω ἐόν· δοκέω δʼ ὦν μάλιστα ἀπʼ Αἰγύπτου ἀπῖχθαι. ὅτι γὰρ δὴ μὴ Ποσειδέωνος καὶ Διοσκούρων, ὡς καὶ πρότερόν μοι ταῦτα εἴρηται, καὶ Ἥρης καὶ Ἱστίης καὶ Θέμιος καὶ Χαρίτων καὶ Νηρηίδων, τῶν ἄλλων θεῶν Αἰγυπτίοισι αἰεί κοτε τὰ οὐνόματα ἐστὶ ἐν τῇ χώρῃ. λέγω δὲ τὰ λέγουσι αὐτοὶ Αἰγύπτιοι. τῶν δὲ οὔ φασι θεῶν γινώσκειν τὰ οὐνόματα, οὗτοι δέ μοι δοκέουσι ὑπὸ Πελασγῶν ὀνομασθῆναι, πλὴν Ποσειδέωνος· τοῦτον δὲ τὸν θεὸν παρὰ Λιβύων ἐπύθοντο· οὐδαμοὶ γὰρ ἀπʼ ἀρχῆς Ποσειδέωνος οὔνομα ἔκτηνται εἰ μὴ Λίβυες καὶ τιμῶσι τὸν θεὸν τοῦτον αἰεί. νομίζουσι δʼ ὦν Αἰγύπτιοι οὐδʼ ἥρωσι οὐδέν.
2.52 ἔθυον δὲ πάντα πρότερον οἱ Πελασγοὶ θεοῖσι ἐπευχόμενοι, ὡς ἐγὼ ἐν Δωδώνῃ οἶδα ἀκούσας, ἐπωνυμίην δὲ οὐδʼ οὔνομα ἐποιεῦντο οὐδενὶ αὐτῶν· οὐ γὰρ ἀκηκόεσάν κω. θεοὺς δὲ προσωνόμασαν σφέας ἀπὸ τοῦ τοιούτου, ὅτι κόσμῳ θέντες τὰ πάντα πρήγματα καὶ πάσας νομὰς εἶχον. ἔπειτα δὲ χρόνου πολλοῦ διεξελθόντος ἐπύθοντο ἐκ τῆς Αἰγύπτου ἀπικόμενα τὰ οὐνόματα τῶν θεῶν τῶν ἄλλων, Διονύσου δὲ ὕστερον πολλῷ ἐπύθοντο. καὶ μετὰ χρόνον ἐχρηστηριάζοντο περὶ τῶν οὐνομάτων ἐν Δωδώνῃ· τὸ γὰρ δὴ μαντήιον τοῦτο νενόμισται ἀρχαιότατον τῶν ἐν Ἕλλησι χρηστηρίων εἶναι, καὶ ἦν τὸν χρόνον τοῦτον μοῦνον. ἐπεὶ ὦν ἐχρηστηριάζοντο ἐν τῇ Δωδώνῃ οἱ Πελασγοὶ εἰ ἀνέλωνται τὰ οὐνόματα τὰ ἀπὸ τῶν βαρβάρων ἥκοντα, ἀνεῖλε τὸ μαντήιον χρᾶσθαι. ἀπὸ μὲν δὴ τούτου τοῦ χρόνου ἔθυον τοῖσι οὐνόμασι τῶν θεῶν χρεώμενοι· παρὰ δὲ Πελασγῶν Ἕλληνες ἐξεδέξαντο ὕστερον. 2.53 ἔνθεν δὲ ἐγένοντο ἕκαστος τῶν θεῶν, εἴτε αἰεὶ ἦσαν πάντες, ὁκοῖοί τε τινὲς τὰ εἴδεα, οὐκ ἠπιστέατο μέχρι οὗ πρώην τε καὶ χθὲς ὡς εἰπεῖν λόγῳ. Ἡσίοδον γὰρ καὶ Ὅμηρον ἡλικίην τετρακοσίοισι ἔτεσι δοκέω μευ πρεσβυτέρους γενέσθαι καὶ οὐ πλέοσι· οὗτοι δὲ εἰσὶ οἱ ποιήσαντες θεογονίην Ἕλλησι καὶ τοῖσι θεοῖσι τὰς ἐπωνυμίας δόντες καὶ τιμάς τε καὶ τέχνας διελόντες καὶ εἴδεα αὐτῶν σημήναντες. οἱ δὲ πρότερον ποιηταὶ λεγόμενοι τούτων τῶν ἀνδρῶν γενέσθαι ὕστερον, ἔμοιγε δοκέειν, ἐγένοντο. τούτων τὰ μὲν πρῶτα αἱ Δωδωνίδες ἱρεῖαι λέγουσι, τὰ δὲ ὕστερα τὰ ἐς Ἡσίοδόν τε καὶ Ὅμηρον ἔχοντα ἐγὼ λέγω.'' None | sup>
2.50 In fact, the names of nearly all the gods came to Hellas from Egypt . For I am convinced by inquiry that they have come from foreign parts, and I believe that they came chiefly from Egypt . ,Except the names of Poseidon and the Dioscuri, as I have already said, and Hera, and Hestia, and Themis, and the Graces, and the Nereids, the names of all the gods have always existed in Egypt . I only say what the Egyptians themselves say. The gods whose names they say they do not know were, as I think, named by the Pelasgians, except Poseidon, the knowledge of whom they learned from the Libyans. ,Alone of all nations the Libyans have had among them the name of Poseidon from the beginning, and they have always honored this god. The Egyptians, however, are not accustomed to pay any honors to heroes.
2.52 Formerly, in all their sacrifices, the Pelasgians called upon gods without giving name or appellation to any (I know this, because I was told at Dodona ); for as yet they had not heard of such. They called them gods from the fact that, besides setting everything in order, they maintained all the dispositions. ,Then, after a long while, first they learned the names of the rest of the gods, which came to them from Egypt, and, much later, the name of Dionysus; and presently they asked the oracle at Dodona about the names; for this place of divination, held to be the most ancient in Hellas, was at that time the only one. ,When the Pelasgians, then, asked at Dodona whether they should adopt the names that had come from foreign parts, the oracle told them to use the names. From that time onwards they used the names of the gods in their sacrifices; and the Greeks received these later from the Pelasgians. 2.53 But whence each of the gods came to be, or whether all had always been, and how they appeared in form, they did not know until yesterday or the day before, so to speak; ,for I suppose Hesiod and Homer flourished not more than four hundred years earlier than I; and these are the ones who taught the Greeks the descent of the gods, and gave the gods their names, and determined their spheres and functions, and described their outward forms. ,But the poets who are said to have been earlier than these men were, in my opinion, later. The earlier part of all this is what the priestesses of Dodona tell; the later, that which concerns Hesiod and Homer, is what I myself say. '' None |
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11. Pausanias, Description of Greece, 5.14.10 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Mother of the Gods, and Themis • Themis • Themis, themis • Zeus, and Themis
Found in books: Johnston (2008), Ancient Greek Divination, 57, 58, 59; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 32, 337; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 161
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5.14.10 ἐπὶ δὲ τῷ Γαίῳ καλουμένῳ, βωμός ἐστιν ἐπʼ αὐτῷ Γῆς, τέφρας καὶ οὗτος· τὰ δὲ ἔτι ἀρχαιότερα καὶ μαντεῖον τῆς Γῆς αὐτόθι εἶναι λέγουσιν. ἐπὶ δὲ τοῦ ὀνομαζομένου Στομίου Θέμιδι ὁ βωμὸς πεποίηται. τοῦ δὲ Καταιβάτου Διὸς προβέβληται μὲν πανταχόθεν πρὸ τοῦ βωμοῦ φράγμα, ἔστι δὲ πρὸς τῷ βωμῷ τῷ ἀπὸ τῆς τέφρας τῷ μεγάλῳ. μεμνήσθω δέ τις οὐ κατὰ στοῖχον τῆς ἱδρύσεως ἀριθμουμένους τοὺς βωμούς, τῇ δὲ τάξει τῇ Ἠλείων ἐς τὰς θυσίας συμπερινοστοῦντα ἡμῖν τὸν λόγον. πρὸς δὲ τῷ τεμένει τοῦ Πέλοπος Διονύσου μὲν καὶ Χαρίτων ἐν κοινῷ, μεταξὺ δὲ αὐτῶν Μουσῶν καὶ ἐφεξῆς τούτων Νυμφῶν ἐστι βωμός.'' None | sup>
5.14.10 On what is called the Gaeum (sanctuary of Earth) is an altar of Earth; it too is of ashes. In more ancient days they say that there was an oracle also of Earth in this place. On what is called the Stomium (Mouth) the altar to Themis has been built. All round the altar of Zeus Descender runs a fence; this altar is near the great altar made of the ashes. The reader must remember that the altars have not been enumerated in the order in which they stand, but the order followed by my narrative is that followed by the Eleans in their sacrifices. By the sacred enclosure of Pelops is an altar of Dionysus and the Graces in common; between them is an altar of the Muses, and next to these an altar of the Nymphs. '' None |
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12. Epigraphy, Ig I , 250
Tagged with subjects: • Themis
Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 794; Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 64, 65, 66
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250 Face A . . . . . . if anyone does any of these things, let him pay . . . to the deme (5) . . . the priestess shall provide for the - boiling meat and roasting meat; for the Antheia and Proerosia: spits, a bronze pot; the religious officials (10) and whoever they require shall carry rods. It is not permitted to put these stipulations to the vote again unless one hundred demesmen are present. (15) Here (?) (teide), a piglet; to the Eleusinion, for Daira, a female lamb, leader of the Proerosia (preroarchos); to the Eleusinion, for the Proerosia, a full-grown female animal, a male piglet; priestly (20) perquisites (apometra), a quart (tetarteus); here, half a quart of barley for the Proerosia, two pigs, one male and one female; priestly perquisites, a quart; here, (25) half a quart; to the Eleusinion, for the Chloia, two piglets, one male and one female; priestly perquisites, 3 (drachmas), 3 obols. For the Antheia, a select sow, (30) pregt, a piglet, male; priestly perquisites, a quart; here, half a quart. . . . . . . (35) female . . . . . . Face B . . . priestly perquisites, a quart; here, half a quart; barley for the Proerosia, (5) two pigs, one female and one male; priestly perquisites, a quart; here, half a quart; . . . to the Eleusinion . . . (10) . . . . . . . . . two -, one female and one male; priestly perquisites, three (drachmas) of Hekate (?) . . . (15) . . . . . . . . . . . . . . . (20) priestly perquisites . . . . . . full-grown; for Zeus Herkeios -; for the two goddesses - a full-grown female animal, a piglet?; priestly perquisites, (25) a quart; here, half a quart . . . sow . . . piglet . . . priestly perquisites, a quart; here, half a quart; (30) to the Eleusinion, for the Chloia, two piglets, one female, one male; priestly perquisites, 3 (drachmas), 3 obols. For the priestess of Hekate, from whatever sacrifices are made to Hekate shall be given (35) a thigh, a flank; whoever (the priestess) nominates to be temple attendant shall leave behind pea soup and cup(s?) of gruel (?) . . . . . . text from Attic Inscriptions Online, IG I3
250 - Deme decree relating to cult at Paiania '' None |
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13. None, None, nan
Tagged with subjects: • Themis • themis, in inscriptions
Found in books: Peels (2016), Hosios: A Semantic Study of Greek Piety, 180; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 97
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14. None, None, nan
Tagged with subjects: • Nemesis at Rhamnous, and Themis • Themis
Found in books: Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 65, 66; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 144
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15. None, None, nan
Tagged with subjects: • Themis
Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 794; Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 64, 65, 66
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16. None, None, nan
Tagged with subjects: • Mother of the Gods, and Themis • Sanctuary of Themis and Nemesis, statue of priestess Aristonoe from • Themis • Zeus, and Themis
Found in books: Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 146; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 337
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