| 1. Homeric Hymns, To Zeus, 1.8 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •rhea, zeus and Found in books: Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 13 |
2. Homeric Hymns, To Demeter, 441-469, 47, 470, 492, 211 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 56 | 211. Around her slender feet her dark-blue dre |
|
3. Hesiod, Works And Days, 563 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •zeus, and rhea Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 56| 563. γῆ πάντων μήτηρ καρπὸν σύμμικτον ἐνείκῃ. | 563. And slumber in a bedroom far within |
|
4. Hesiod, Theogony, 117, 477-478 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 13| 478. ὁππότʼ ἄρʼ ὁπλότατον παίδων τέξεσθαι ἔμελλε, | 478. Her grievously and neither did he cheat |
|
| 5. Hecataeus of Miletus, Fragments, f230 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •zeus, and rhea Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 74, 124 |
6. Euripides, Phoenician Women, 683-687 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 56| 687. κτήσαντο — πέμπε πυρφόρους | 687. goddess Demeter the queen of all, Earth the nurse of all, won it for themselves; send to the help of this land those torch-bearing goddesses; for to gods all things are easy. Eteocles to an attendant |
|
7. Thucydides, The History of The Peloponnesian War, 1.2, 2.15.3-2.15.4 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •zeus, and rhea Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 32, 257| 2.15.3. τὸ δὲ πρὸ τοῦ ἡ ἀκρόπολις ἡ νῦν οὖσα πόλις ἦν, καὶ τὸ ὑπ’ αὐτὴν πρὸς νότον μάλιστα τετραμμένον. 2.15.4. τεκμήριον δέ: τὰ γὰρ ἱερὰ ἐν αὐτῇ τῇ ἀκροπόλει † καὶ ἄλλων θεῶν ἐστὶ καὶ τὰ ἔξω πρὸς τοῦτο τὸ μέρος τῆς πόλεως μᾶλλον ἵδρυται, τό τε τοῦ Διὸς τοῦ Ὀλυμπίου καὶ τὸ Πύθιον καὶ τὸ τῆς Γῆς καὶ τὸ <τοῦ> ἐν Λίμναις Διονύσου, ᾧ τὰ ἀρχαιότερα Διονύσια [τῇ δωδεκάτῃ] ποιεῖται ἐν μηνὶ Ἀνθεστηριῶνι, ὥσπερ καὶ οἱ ἀπ’ Ἀθηναίων Ἴωνες ἔτι καὶ νῦν νομίζουσιν. ἵδρυται δὲ καὶ ἄλλα ἱερὰ ταύτῃ ἀρχαῖα. | 1.2. For instance, it is evident that the country now called Hellas had in ancient times no settled population; on the contrary, migrations were of frequent occurrence, the several tribes readily abandoning their homes under the pressure of superior numbers. 2 Without commerce, without freedom of communication either by land or sea, cultivating no more of their territory than the exigencies of life required, destitute of capital, never planting their land — for they could not tell when an invader might not come and take it all away, and when he did come they had no walls to stop him — thinking that the necessities of daily sustece could be supplied at one place as well as another, they cared little for shifting their habitation, and consequently neither built large cities nor attained to any other form of greatness. 3 The richest soils were always most subject to this change of masters; such as the district now called Thessaly, Boeotia, most of the Peloponnese, Arcadia excepted, and the most fertile parts of the rest of Hellas. 4 The goodness of the land favoured the aggrandizement of particular individuals, and thus created faction which proved a fertile source of ruin. It also invited invasion. 5 Accordingly Attica, from the poverty of its soil enjoying from a very remote period freedom from faction, never changed its inhabitants. 6 And here is no inconsiderable exemplification of my assertion, that the migrations were the cause of there being no correspondent growth in other parts. The most powerful victims of war or faction from the rest of Hellas took refuge with the Athenians as a safe retreat; and at an early period, becoming naturalized, swelled the already large population of the city to such a height that Attica became at last too small to hold them, and they had to send out colonies to Ionia. 1.2. , For instance, it is evident that the country now called Hellas had in ancient times no settled population; on the contrary, migrations were of frequent occurrence, the several tribes readily abandoning their homes under the pressure of superior numbers. ,Without commerce, without freedom of communication either by land or sea, cultivating no more of their territory than the exigencies of life required, destitute of capital, never planting their land (for they could not tell when an invader might not come and take it all away, and when he did come they had no walls to stop him), thinking that the necessities of daily sustece could be supplied at one place as well as another, they cared little for shifting their habitation, and consequently neither built large cities nor attained to any other form of greatness. ,The richest soils were always most subject to this change of masters; such as the district now called Thessaly, Boeotia, most of the Peloponnese, Arcadia excepted, and the most fertile parts of the rest of Hellas . ,The goodness of the land favoured the aggrandizement of particular individuals, and thus created faction which proved a fertile source of ruin. It also invited invasion. ,Accordingly Attica, from the poverty of its soil enjoying from a very remote period freedom from faction, never changed its inhabitants. ,And here is no inconsiderable exemplification of my assertion, that the migrations were the cause of there being no correspondent growth in other parts. The most powerful victims of war or faction from the rest of Hellas took refuge with the Athenians as a safe retreat; and at an early period, becoming naturalized, swelled the already large population of the city to such a height that Attica became at last too small to hold them, and they had to send out colonies to Ionia . 2.15.3. Before this the city consisted of the present citadel and the district beneath it looking rather towards the south. 2.15.4. This is shown by the fact that the temples the other deities, besides that of Athena, are in the citadel; and even those that are outside it are mostly situated in this quarter of the city, as that of the Olympian Zeus, of the Pythian Apollo, of Earth, and of Dionysus in the Marshes, the same in whose honor the older Dionysia are to this day celebrated in the month of Anthesterion not only by the Athenians but also by their Ionian descendants. |
|
8. Aristophanes, Birds, 1538-1539, 737-752, 872-875, 1537 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 124| 1537. τίς ἐστιν ἡ Βασίλεια; καλλίστη κόρη, | |
|
9. Euripides, Bacchae, 100-165, 55-85, 87-99, 86 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 56| 86. Φρυγίων ἐξ ὀρέων Ἑλλάδος εἰς | 86. from the Phrygian mountains to the broad streets of Hellas—Bromius, Choru |
|
| 10. Euripides, Helen, 1301-1306, 1308-1368, 1307 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 56 |
| 11. Hipponax, Fragments, 156 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •zeus, and rhea Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 74, 124 |
12. Herodotus, Histories, 1.147.2, 6.105 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •zeus, and rhea Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 255, 257| 6.105. καὶ πρῶτα μὲν ἐόντες ἔτι ἐν τῷ ἄστεϊ οἱ στρατηγοὶ ἀποπέμπουσι ἐς Σπάρτην κήρυκα Φειδιππίδην Ἀθηναῖον μὲν ἄνδρα, ἄλλως δὲ ἡμεροδρόμην τε καὶ τοῦτο μελετῶντα· τῷ δή, ὡς αὐτός τε ἔλεγε Φειδιππίδης καὶ Ἀθηναίοισι ἀπήγγελλε, περὶ τὸ Παρθένιον ὄρος τὸ ὑπὲρ Τεγέης ὁ Πὰν περιπίπτει· βώσαντα δὲ τὸ οὔνομα τοῦ Φειδιππίδεω τὸν Πᾶνα Ἀθηναίοισι κελεῦσαι ἀπαγγεῖλαι, διʼ ὅ τι ἑωυτοῦ οὐδεμίαν ἐπιμελείην ποιεῦνται ἐόντος εὐνόου Ἀθηναίοισι καὶ πολλαχῇ γενομένου σφι ἤδη χρησίμου, τὰ δʼ ἔτι καὶ ἐσομένου. καὶ ταῦτα μὲν Ἀθηναῖοι, καταστάντων σφι εὖ ἤδη τῶν πρηγμάτων, πιστεύσαντες εἶναι ἀληθέα ἱδρύσαντο ὑπὸ τῇ ἀκροπόλι Πανὸς ἱρόν, καὶ αὐτὸν ἀπὸ ταύτης τῆς ἀγγελίης θυσίῃσι ἐπετείοισι καὶ λαμπάδι ἱλάσκονται. | 6.105. While still in the city, the generals first sent to Sparta the herald Philippides, an Athenian and a long-distance runner who made that his calling. As Philippides himself said when he brought the message to the Athenians, when he was in the Parthenian mountain above Tegea he encountered Pan. ,Pan called out Philippides' name and bade him ask the Athenians why they paid him no attention, though he was of goodwill to the Athenians, had often been of service to them, and would be in the future. ,The Athenians believed that these things were true, and when they became prosperous they established a sacred precinct of Pan beneath the Acropolis. Ever since that message they propitiate him with annual sacrifices and a torch-race. |
|
| 13. Aristotle, Athenian Constitution, 45.1 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •zeus, and rhea Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 257 |
14. Apollonius of Rhodes, Argonautica, 1.1125-1.1151 (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •zeus, and rhea Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 56| 1.1125. μητέρα Δινδυμίην πολυπότνιαν ἀγκαλέοντες, < 1.1126. ἐνναέτιν Φρυγίης, Τιτίην θʼ ἅμα Κύλληνόν τε, < 1.1127. οἳ μοῦνοι πολέων μοιρηγέται ἠδὲ πάρεδροι < 1.1128. μητέρος Ἰδαίης κεκλήαται, ὅσσοι ἔασιν < 1.1129. δάκτυλοι Ἰδαῖοι Κρηταιέες, οὕς ποτε νύμφη < 1.1130. Ἀγχιάλη Δικταῖον ἀνὰ σπέος ἀμφοτέρῃσιν < 1.1131. δραξαμένη γαίης Οἰαξίδος ἐβλάστησεν. < 1.1132. πολλὰ δὲ τήνγε λιτῇσιν ἀποστρέψαι ἐριώλας < 1.1133. Λἰσονίδης γουνάζετʼ ἐπιλλείβων ἱεροῖσιν < 1.1134. αἰθομένοις· ἄμυδις δὲ νέοι Ὀρφῆος ἀνωγῇ < 1.1135. σκαίροντες βηταρμὸν ἐνόπλιον ὠρχήσαντο, < 1.1136. καὶ σάκεα ξιφέεσσιν ἐπέκτυπον, ὥς κεν ἰωὴ < 1.1137. δύσφημος πλάζοιτο διʼ ἠέρος, ἣν ἔτι λαοὶ < 1.1138. κηδείῃ βασιλῆος ἀνέστενον. ἔνθεν ἐσαιεὶ < 1.1139. ῥόμβῳ καὶ τυπάνῳ Ῥείην Φρύγες ἱλάσκονται. < 1.1140. ἡ δέ που εὐαγέεσσιν ἐπὶ φρένα θῆκε θυηλαῖς < 1.1141. ἀνταίη δαίμων· τὰ δʼ ἐοικότα σήματʼ ἔγεντο. < 1.1142. δένδρεα μὲν καρπὸν χέον ἄσπετον, ἀμφὶ δὲ ποσσὶν < 1.1143. αὐτομάτη φύε γαῖα τερείνης ἄνθεα ποίης. < 1.1144. θῆρες δʼ εἰλυούς τε κατὰ ξυλόχους τε λιπόντες < 1.1145. οὐρῇσιν σαίνοντες ἐπήλυθον. ἡ δὲ καὶ ἄλλο < 1.1146. θῆκε τέρας· ἐπεὶ οὔτι παροίτερον ὕδατι νᾶεν < 1.1147. Δίνδυμον· ἀλλά σφιν τότʼ ἀνέβραχε διψάδος αὔτως < 1.1148. ἐκ κορυφῆς ἄλληκτον· Ἰησονίην δʼ ἐνέπουσιν < 1.1149. κεῖνο ποτὸν κρήνην περιναιέται ἄνδρες ὀπίσσω. < 1.1150. καὶ τότε μὲν δαῖτʼ ἀμφὶ θεᾶς θέσαν οὔρεσιν Ἄρκτων, < 1.1151. μέλποντες Ῥείην πολυπότνιαν· αὐτὰρ ἐς ἠὼ < | |
|
15. Strabo, Geography, 8.3.22, 10.3.12-10.3.14, 10.3.19-10.3.20, 14.1.33 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •zeus, and rhea Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 32, 74, 124 | 10.3.12. But as for the Berecyntes, a tribe of Phrygians, and the Phrygians in general, and those of the Trojans who live round Ida, they too hold Rhea in honor and worship her with orgies, calling her Mother of the Gods and Agdistis and Phrygia the Great Goddess, and also, from the places where she is worshipped, Idaea and Dindymene and Sipylene and Pessinuntis and Cybele and Cybebe. The Greeks use the same name Curetes for the ministers of the goddess, not taking the name, however, from the same mythical story, but regarding them as a different set of Curetes, helpers as it were, analogous to the Satyri; and the same they also call Corybantes. 10.3.13. The poets bear witness to such views as I have suggested. For instance, when Pindar, in the dithyramb which begins with these words,In earlier times there marched the lay of the dithyrambs long drawn out, mentions the hymns sung in honor of Dionysus, both the ancient and the later ones, and then, passing on from these, says,To perform the prelude in thy honor, great Mother, the whirling of cymbals is at hand, and among them, also, the clanging of castanets, and the torch that blazeth beneath the tawny pine-trees, he bears witness to the common relationship between the rites exhibited in the worship of Dionysus among the Greeks and those in the worship of the Mother of the Gods among the Phrygians, for he makes these rites closely akin to one another. And Euripides does likewise, in his Bacchae, citing the Lydian usages at the same time with those of Phrygia, because of their similarity: But ye who left Mt. Tmolus, fortress of Lydia, revel-band of mine, women whom I brought from the land of barbarians as my assistants and travelling companions, uplift the tambourines native to Phrygian cities, inventions of mine and mother Rhea. And again,happy he who, blest man, initiated in the mystic rites, is pure in his life, . . . who, preserving the righteous orgies of the great mother Cybele, and brandishing the thyrsus on high, and wreathed with ivy, doth worship Dionysus. Come, ye Bacchae, come, ye Bacchae, bringing down Bromius, god the child of god, out of the Phrygian mountains into the broad highways of Greece. And again, in the following verses he connects the Cretan usages also with the Phrygian: O thou hiding-bower of the Curetes, and sacred haunts of Crete that gave birth to Zeus, where for me the triple-crested Corybantes in their caverns invented this hide-stretched circlet, and blent its Bacchic revelry with the high-pitched, sweet-sounding breath of Phrygian flutes, and in Rhea's hands placed its resounding noise, to accompany the shouts of the Bacchae, and from Mother Rhea frenzied Satyrs obtained it and joined it to the choral dances of the Trieterides, in whom Dionysus takes delight. And in the Palamedes the Chorus says, Thysa, daughter of Dionysus, who on Ida rejoices with his dear mother in the Iacchic revels of tambourines. 10.3.14. And when they bring Seilenus and Marsyas and Olympus into one and the same connection, and make them the historical inventors of flutes, they again, a second time, connect the Dionysiac and the Phrygian rites; and they often in a confused manner drum on Ida and Olympus as the same mountain. Now there are four peaks of Ida called Olympus, near Antandria; and there is also the Mysian Olympus, which indeed borders on Ida, but is not the same. At any rate, Sophocles, in his Polyxena, representing Menelaus as in haste to set sail from Troy, but Agamemnon as wishing to remain behind for a short time for the sake of propitiating Athena, introduces Menelaus as saying,But do thou, here remaining, somewhere in the Idaean land collect flocks of Olympus and offer them in sacrifice. 10.3.19. Further, one might also find, in addition to these facts concerning these genii and their various names, that they were called, not only ministers of gods, but also gods themselves. For instance, Hesiod says that five daughters were born to Hecaterus and the daughter of Phoroneus,from whom sprang the mountain-ranging nymphs, goddesses, and the breed of Satyrs, creatures worthless and unfit for work, and also the Curetes, sportive gods, dancers. And the author of Phoronis speaks of the Curetes as flute-players and Phrygians; and others as earth-born and wearing brazen shields. Some call the Corybantes, and not the Curetes, Phrygians, but the Curetes Cretes, and say that the Cretes were the first people to don brazen armour in Euboea, and that on this account they were also called Chalcidians; still others say that the Corybantes, who came from Bactriana (some say from among the Colchians), were given as armed ministers to Rhea by the Titans. But in the Cretan accounts the Curetes are called rearers of Zeus, and protectors of Zeus, having been summoned from Phrygia to Crete by Rhea. Some say that, of the nine Telchines who lived in Rhodes, those who accompanied Rhea to Crete and reared Zeus in his youth were named Curetes; and that Cyrbas, a comrade of these, who was the founder of Hierapytna, afforded a pretext to the Prasians for saying among the Rhodians that the Corybantes were certain genii, sons of Athena and Helius. Further, some call the Corybantes sons of Cronus, but others say that the Corybantes were sons of Zeus and Calliope and were identical with the Cabeiri, and that these went off to Samothrace, which in earlier times was called Melite, and that their rites were mystical. 10.3.20. But though the Scepsian, who compiled these myths, does not accept the last statement, on the ground that no mystic story of the Cabeiri is told in Samothrace, still he cites also the opinion of Stesimbrotus the Thasian that the sacred rites in Samothrace were performed in honor of the Cabeiri: and the Scepsian says that they were called Cabeiri after the mountain Cabeirus in Berecyntia. Some, however, believe that the Curetes were the same as the Corybantes and were ministers of Hecate. But the Scepsian again states, in opposition to the words of Euripides, that the rites of Rhea were not sanctioned or in vogue in Crete, but only in Phrygia and the Troad, and that those who say otherwise are dealing in myths rather than in history, though perhaps the identity of the place-names contributed to their making this mistake. For instance, Ida is not only a Trojan, but also a Cretan, mountain; and Dicte is a place in Scepsia and also a mountain in Crete; and Pytna, after which the city Hierapytna was named, is a peak of Ida. And there is a Hippocorona in the territory of Adramyttium and a Hippocoronium in Crete. And Samonium is the eastern promontory of the island and a plain in the territory of Neandria and in that of the Alexandreians. |
|
16. Pausanias, Description of Greece, 1.18-1.19, 1.18.7, 3.11.9, 5.7.6, 5.7.10, 5.14.10, 5.16.6-5.16.7, 6.20.1, 8.36.2-8.36.3, 8.41.2, 8.47.3, 9.41.6, 10.24.6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •zeus, and rhea •rhea, zeus and Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 32, 257; Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 17, 316| 1.18.7. ἔστι δὲ ἀρχαῖα ἐν τῷ περιβόλῳ Ζεὺς χαλκοῦς καὶ ναὸς Κρόνου καὶ Ῥέας καὶ τέμενος Γῆς τὴν ἐπίκλησιν Ὀλυμπίας. ἐνταῦθα ὅσον ἐς πῆχυν τὸ ἔδαφος διέστηκε, καὶ λέγουσι μετὰ τὴν ἐπομβρίαν τὴν ἐπὶ Δευκαλίωνος συμβᾶσαν ὑπορρυῆναι ταύτῃ τὸ ὕδωρ, ἐσβάλλουσί τε ἐς αὐτὸ ἀνὰ πᾶν ἔτος ἄλφιτα πυρῶν μέλιτι μίξαντες. 3.11.9. τὰ μὲν Τισαμενοῦ τοιαῦτα ἐπυνθανόμην ὄντα· Σπαρτιάταις δὲ ἐπὶ τῆς ἀγορᾶς Πυθαέως τέ ἐστιν καὶ Ἀπόλλωνος καὶ Ἀρτέμιδος καὶ Λητοῦς ἀγάλματα. Χορὸς δὲ οὗτος ὁ τόπος καλεῖται πᾶς, ὅτι ἐν ταῖς γυμνοπαιδίαις—ἑορτὴ δὲ εἴ τις ἄλλη καὶ αἱ γυμνοπαιδίαι διὰ σπουδῆς Λακεδαιμονίοις εἰσίν—ἐν ταύταις οὖν οἱ ἔφηβοι χοροὺς ἱστᾶσι τῷ Ἀπόλλωνι. τούτων δὲ οὐ πόρρω Γῆς ἱερὸν καὶ Διός ἐστιν Ἀγοραίου, τὸ δὲ Ἀθηνᾶς Ἀγοραίας καὶ Ποσειδῶνος ὃν ἐπονομάζουσιν Ἀσφάλιον, καὶ Ἀπόλλωνος αὖθις καὶ Ἥρας· 5.7.6. ταῦτα μὲν δὴ ἔχει τρόπον τὸν εἰρημένον· ἐς δὲ τὸν ἀγῶνα τὸν Ὀλυμπικὸν λέγουσιν Ἠλείων οἱ τὰ ἀρχαιότατα μνημονεύοντες Κρόνον τὴν ἐν οὐρανῷ σχεῖν βασιλείαν πρῶτον καὶ ἐν Ὀλυμπίᾳ ποιηθῆναι Κρόνῳ ναὸν ὑπὸ τῶν τότε ἀνθρώπων, οἳ ὠνομάζοντο χρυσοῦν γένος· Διὸς δὲ τεχθέντος ἐπιτρέψαι Ῥέαν τοῦ παιδὸς τὴν φρουρὰν τοῖς Ἰδαίοις Δακτύλοις, καλουμένοις δὲ τοῖς αὐτοῖς τούτοις καὶ Κούρησιν· ἀφικέσθαι δὲ αὐτοὺς ἐξ Ἴδης τῆς Κρητικῆς, πρὸς Ἡρακλέα καὶ Παιωναῖον καὶ Ἐπιμήδην καὶ Ἰάσιόν τε καὶ Ἴδαν· 5.7.10. Δία δὴ οἱ μὲν ἐνταῦθα παλαῖσαι καὶ αὐτῷ Κρόνῳ περὶ τῆς ἀρχῆς, οἱ δὲ ἐπὶ κατειργασμένῳ ἀγωνοθετῆσαί φασιν αὐτόν· νικῆσαι δὲ ἄλλοι τε λέγονται καὶ ὅτι Ἀπόλλων παραδράμοι μὲν ἐρίζοντα Ἑρμῆν, κρατήσαι δὲ Ἄρεως πυγμῇ. τούτου δὲ ἕνεκα καὶ τὸ αὔλημα τὸ Πυθικόν φασι τῷ πηδήματι ἐπεισαχθῆναι τῶν πεντάθλων, ὡς τὸ μὲν ἱερὸν τοῦ Ἀπόλλωνος τὸ αὔλημα ὄν, τὸν Ἀπόλλωνα δὲ ἀνῃρημένον Ὀλυμπικὰς νίκας. 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. 5.16.6. αἱ πόλεις δὲ ἀφʼ ὧν τὰς γυναῖκας εἵλοντο, ἦσαν Ἦλις . ἀπὸ τούτων μὲν αἱ γυναῖκες οὖσαι τῶν πόλεων Πισαίοις διαλλαγὰς πρὸς Ἠλείους ἐποίησαν· ὕστερον δὲ καὶ τὸν ἀγῶνα ἐπετράπησαν ὑπʼ αὐτῶν θεῖναι τὰ Ἡραῖα καὶ ὑφήνασθαι τῇ Ἥρᾳ τὸν πέπλον. αἱ δὲ ἑκκαίδεκα γυναῖκες καὶ χοροὺς δύο ἱστᾶσι καὶ τὸν μὲν Φυσκόας τῶν χορῶν, τὸν δὲ Ἱπποδαμείας καλοῦσι· τὴν Φυσκόαν δὲ εἶναι ταύτην φασὶν ἐκ τῆς Ἤλιδος τῆς Κοίλης, τῷ δήμῳ δὲ ἔνθα ᾤκησεν ὄνομα μὲν Ὀρθίαν εἶναι. 5.16.7. ταύτῃ τῇ Φυσκόᾳ Διόνυσον συγγενέσθαι λέγουσι, Φυσκόαν δὲ ἐκ Διονύσου τεκεῖν παῖδα Ναρκαῖον· τοῦτον, ὡς ηὐξήθη, πολεμεῖν τοῖς προσοίκοις καὶ δυνάμεως ἐπὶ μέγα ἀρθῆναι, καὶ δὴ καὶ Ἀθηνᾶς ἱερὸν ἐπίκλησιν Ναρκαίας αὐτὸν ἱδρύσασθαι· Διονύσῳ τε τιμὰς λέγουσιν ὑπὸ Ναρκαίου καὶ Φυσκόας δοθῆναι πρώτων. Φυσκόας μὲν δὴ γέρα καὶ ἄλλα καὶ χορὸς ἐπώνυμος παρὰ τῶν ἑκκαίδεκα γυναικῶν, φυλάσσουσι δὲ οὐδὲν ἧσσον Ἠλεῖοι καὶ τἄλλα καταλυθεισῶν ὅμως τῶν πόλεων· νενεμημένοι γὰρ ἐς ὀκτὼ φυλὰς ἀφʼ ἑκάστης αἱροῦνται γυναῖκας δύο. 6.20.1. τὸ δὲ ὄρος τὸ Κρόνιον κατὰ τὰ ἤδη λελεγμένα μοι παρὰ τὴν κρηπῖδα καὶ τοὺς ἐπʼ αὐτῇ παρήκει θησαυρούς. ἐπὶ δὲ τοῦ ὄρους τῇ κορυφῇ θύουσιν οἱ Βασίλαι καλούμενοι τῷ Κρόνῳ κατὰ ἰσημερίαν τὴν ἐν τῷ ἦρι, Ἐλαφίῳ μηνὶ παρὰ Ἠλείοις. 8.36.2. ἔστι δὲ ἐν Μεθυδρίῳ Ποσειδῶνός τε Ἱππίου ναός, οὗτος μὲν ἐπὶ τῷ Μυλάοντί ἐστι· τὸ δὲ ὄρος τὸ Θαυμάσιον καλούμενον κεῖται μὲν ὑπὲρ τὸν ποταμὸν τὸν Μαλοίταν, ἐθέλουσι δὲ οἱ Μεθυδριεῖς τὴν Ῥέαν, ἡνίκα τὸν Δία εἶχεν ἐν τῇ γαστρί, ἐς τοῦτο ἀφικέσθαι τὸ ὄρος, παρασκευάσασθαι δὲ αὑτῇ καὶ βοήθειαν, ἢν ὁ Κρόνος ἐπʼ αὐτὴν ἴῃ, τόν τε Ὁπλάδαμον καὶ ἄλλους ὅσοι περὶ ἐκεῖνον ἦσαν γίγαντες· 8.36.3. καὶ τεκεῖν μὲν συγχωροῦσιν αὐτὴν ἐν μοίρᾳ τινὶ τοῦ Λυκαίου, τὴν δὲ ἐς τὸν Κρόνον ἀπάτην καὶ ἀντὶ τοῦ παιδὸς τὴν λεγομένην ὑπὸ Ἑλλήνων ἀντίδοσιν τοῦ λίθου γενέσθαι φασὶν ἐνταῦθα. ἔστι δὲ πρὸς τῇ κορυφῇ τοῦ ὄρους σπήλαιον τῆς Ῥέας, καὶ ἐς αὐτὸ ὅτι μὴ γυναιξὶ μόναις ἱεραῖς τῆς θεοῦ ἀνθρώπων γε οὐδενὶ ἐσελθεῖν ἔστι τῶν ἄλλων. 8.47.3. ταύτης μὲν δὴ ποιησόμεθα καὶ ὕστερον μνήμην· ἱερᾶται δὲ τῇ Ἀθηνᾷ παῖς χρόνον οὐκ οἶδα ὅσον τινά, πρὶν δὲ ἡβάσκειν καὶ οὐ πρόσω, τὴν ἱερωσύνην. τῇ θεῷ δὲ ποιηθῆναι τὸν βωμὸν ὑπὸ Μελάμποδος τοῦ Ἀμυθάονος λέγουσιν· εἰργασμέναι δὲ ἐπὶ τῷ βωμῷ Ῥέα μὲν καὶ Οἰνόη νύμφη παῖδα ἔτι νήπιον Δία ἔχουσιν, ἑκατέρωθεν δέ εἰσι τέσσαρες ἀριθμόν, Γλαύκη καὶ Νέδα καὶ Θεισόα καὶ Ἀνθρακία, τῇ δὲ Ἴδη καὶ Ἁγνὼ καὶ Ἀλκινόη τε καὶ Φρίξα. πεποίηται δὲ καὶ Μουσῶν καὶ Μνημοσύνης ἀγάλματα. 9.41.6. ἔστι δὲ ὑπὲρ τὴν πόλιν κρημνὸς Πετραχὸς καλούμενος· Κρόνον δὲ ἐθέλουσιν ἐνταῦθα ἀπατηθῆναι δεξάμενον ἀντὶ Διὸς πέτρον παρὰ τῆς Ῥέας, καὶ ἄγαλμα Διὸς οὐ μέγα ἐστὶν ἐπὶ κορυφῇ τοῦ ὄρους. 10.24.6. ἐξελθόντι δὲ τοῦ ναοῦ καὶ τραπέντι ἐς ἀριστερὰ περίβολός ἐστι καὶ Νεοπτολέμου τοῦ Ἀχιλλέως ἐν αὐτῷ τάφος· καί οἱ κατὰ ἔτος ἐναγίζουσιν οἱ Δελφοί. ἐπαναβάντι δὲ ἀπὸ τοῦ μνήματος λίθος ἐστὶν οὐ μέγας· τούτου καὶ ἔλαιον ὁσημέραι καταχέουσι καὶ κατὰ ἑορτὴν ἑκάστην ἔρια ἐπιτιθέασι τὰ ἀργά· ἔστι δὲ καὶ δόξα ἐς αὐτὸν δοθῆναι Κρόνῳ τὸν λίθον ἀντὶ τοῦ παιδός, καὶ ὡς αὖθις ἤμεσεν αὐτὸν ὁ Κρόνος. | 1.18. , The sanctuary of the Dioscuri is ancient. They them selves are represented as standing, while their sons are seated on horses. Here Polygnotus fl. 465 B.C. has painted the marriage of the daughters of Leucippus, was a part of the gods' history, but Micon those who sailed with Jason to the Colchians, and he has concentrated his attention upon Acastus and his horses., Above the sanctuary of the Dioscuri is a sacred enclosure of Aglaurus. It was to Aglaurus and her sisters, Herse and Pandrosus, that they say Athena gave Erichthonius, whom she had hidden in a chest, forbidding them to pry curiously into what was entrusted to their charge. Pandrosus, they say, obeyed, but the other two (for they opened the chest) went mad when they saw Erichthonius, and threw themselves down the steepest part of the Acropolis. Here it was that the Persians climbed and killed the Athenians who thought that they understood the oracle That the Athenians were to trust their “wooden walls,” i.e. their ships. better than did Themistocles, and fortified the Acropolis with logs and stakes. 480 B.C. , Hard by is the Prytaneum (Town-hall), in which the laws of Solon are inscribed, and figures are placed of the goddesses Peace and Hestia (Hearth), while among the statues is Autolycus the pancratiast. See Paus. 1.35.6 . For the likenesses of Miltiades and Themistocles have had their titles changed to a Roman and a Thracian., As you descend from here to the lower part of the city, is a sanctuary of Serapis, whose worship the Athenians introduced from Ptolemy. of the Egyptian sanctuaries of Serapis the most famous is at Alexandria, the oldest at Memphis . Into this neither stranger nor priest may enter, until they bury Apis. Not far from the sanctuary of Serapis is the place where they say that Peirithous and Theseus made their pact before setting forth to Lacedaemon and afterwards to Thesprotia ., Hard by is built a temple of Eileithyia, who they say came from the Hyperboreans to Delos and helped Leto in her labour; and from Delos the name spread to other peoples. The Delians sacrifice to Eileithyia and sing a hymn of Olen . But the Cretans suppose that Eileithyia was born at Auunisus in the Cnossian territory, and that Hera was her mother. Only among the Athenians are the wooden figures of Eileithyia draped to the feet. The women told me that two are Cretan, being offerings of Phaedra, and that the third, which is the oldest, Erysichthon brought from Delos ., Before the entrance to the sanctuary of Olympian Zeus—Hadrian the Roman emperor dedicated the temple and the statue, one worth seeing, which in size exceeds all other statues save the colossi at Rhodes and Rome, and is made of ivory and gold with an artistic skill which is remarkable when the size is taken into account—before the entrance, I say, stand statues of Hadrian, two of Thasian stone, two of Egyptian. Before the pillars stand bronze statues which the Athenians call “colonies.” The whole circumference of the precincts is about four stades, and they are full of statues; for every city has dedicated a likeness of the emperor Hadrian, and the Athenians have surpassed them in dedicating, behind the temple, the remarkable colossus., Within the precincts are antiquities: a bronze Zeus, a temple of Cronus and Rhea and an enclosure of Earth surnamed Olympian. Here the floor opens to the width of a cubit, and they say that along this bed flowed off the water after the deluge that occurred in the time of Deucalion, and into it they cast every year wheat meal mixed with honey., On a pillar is a statue of Isocrates, whose memory is remarkable for three things: his diligence in continuing to teach to the end of his ninety-eight years, his self-restraint in keeping aloof from politics and from interfering with public affairs, and his love of liberty in dying a voluntary death, distressed at the news of the battle at Chaeronea 338 B.C. . There are also statues in Phrygian marble of Persians supporting a bronze tripod; both the figures and the tripod are worth seeing. The ancient sanctuary of Olympian Zeus the Athenians say was built by Deucalion, and they cite as evidence that Deucalion lived at Athens a grave which is not far from the present temple., Hadrian constructed other buildings also for the Athenians: a temple of Hera and Zeus Panellenios (Common to all Greeks), a sanctuary common to all the gods, and, most famous of all, a hundred pillars of Phrygian marble. The walls too are constructed of the same material as the cloisters. And there are rooms there adorned with a gilded roof and with alabaster stone, as well as with statues and paintings. In them are kept books. There is also a gymnasium named after Hadrian; of this too the pillars are a hundred in number from the Libyan quarries. 1.18.7. Within the precincts are antiquities: a bronze Zeus, a temple of Cronus and Rhea and an enclosure of Earth surnamed Olympian. Here the floor opens to the width of a cubit, and they say that along this bed flowed off the water after the deluge that occurred in the time of Deucalion, and into it they cast every year wheat meal mixed with honey. 1.19. , Close to the temple of Olympian Zeus is a statue of the Pythian Apollo. There is further a sanctuary of Apollo surnamed Delphinius. The story has it that when the temple was finished with the exception of the roof Theseus arrived in the city, a stranger as yet to everybody. When he came to the temple of the Delphinian, wearing a tunic that reached to his feet and with his hair neatly plaited, those who were building the roof mockingly inquired what a marriageable virgin was doing wandering about by herself. The only answer that Theseus made was to loose, it is said, the oxen from the cart hard by, and to throw them higher than the roof of the temple they were building., Concerning the district called The Gardens, and the temple of Aphrodite, there is no story that is told by them, nor yet about the Aphrodite which stands near the temple. Now the shape of it is square, like that of the Hermae, and the inscription declares that the Heavenly Aphrodite is the oldest of those called Fates. But the statue of Aphrodite in the Gardens is the work of Alcamenes, and one of the most note worthy things in Athens ., There is also the place called Cynosarges, sacred to Heracles; the story of the white dog “Cynosarges” may mean white dog. may be known by reading the oracle. There are altars of Heracles and Hebe, who they think is the daughter of Zeus and wife to Heracles. An altar has been built to Alcmena and to Iolaus, who shared with Heracles most of his labours. The Lyceum has its name from Lycus, the son of Pandion, but it was considered sacred to Apollo from the be ginning down to my time, and here was the god first named Lyceus. There is a legend that the Termilae also, to whom Lycus came when he fled from Aegeus, were called Lycii after him., Behind the Lyceum is a monument of Nisus, who was killed while king of Megara by Minos, and the Athenians carried him here and buried him. About this Nisus there is a legend. His hair, they say, was red, and it was fated that he should die on its being cut off. When the Cretans attacked the country, they captured the other cities of the Megarid by assault, but Nisaea, in which Nisus had taken refuge, they beleaguered. The story says how the daughter of Nisus, falling in love here with Minos, cut off her father's hair., Such is the legend. The rivers that flow through Athenian territory are the Ilisus and its tributary the Eridanus, whose name is the same as that of the Celtic river. This Ilisus is the river by which Oreithyia was playing when, according to the story, she was carried off by the North Wind. With Oreithyia he lived in wedlock, and be cause of the tie between him and the Athenians he helped them by destroying most of the foreigners' warships. The Athenians hold that the Ilisus is sacred to other deities as well, and on its bank is an altar of the Ilisian Muses. The place too is pointed out where the Peloponnesians killed Codrus, son of Melanthus and king of Athens ., Across the Ilisus is a district called Agrae and a temple of Artemis Agrotera (the Huntress). They say that Artemis first hunted here when she came from Delos, and for this reason the statue carries a bow. A marvel to the eyes, though not so impressive to hear of, is a race-course of white marble, the size of which can best be estimated from the fact that beginning in a crescent on the heights above the Ilisus it descends in two straight lines to the river bank. This was built by Herodes, an Athenian, and the greater part of the Pentelic quarry was exhausted in its construction. 3.11.9. Such I learned was the history of Tisamenus. On their market-place the Spartans have images of Apollo Pythaeus, of Artemis and of Leto. The whole of this region is called Choros (Dancing), because at the Gymnopaediae, a festival which the Lacedaemonians take more seriously than any other, the lads perform dances in honor of Apollo. Not far from them is a sanctuary of Earth and of Zeus of the Market-place, another of Athena of the Market-place and of Poseidon surnamed Securer, and likewise one of Apollo and of Hera. 5.7.6. These things then are as I have described them. As for the Olympic games, the most learned antiquaries of Elis say that Cronus was the first king of heaven, and that in his honor a temple was built in Olympia by the men of that age, who were named the Golden Race. When Zeus was born, Rhea entrusted the guardianship of her son to the Dactyls of Ida, who are the same as those called Curetes. They came from Cretan Ida—Heracles, Paeonaeus, Epimedes, Iasius and Idas. 5.7.10. Now some say that Zeus wrestled here with Cronus himself for the throne, while others say that he held the games in honor of his victory over Cronus. The record of victors include Apollo, who outran Hermes and beat Ares at boxing. It is for this reason, they say, that the Pythian flute-song is played while the competitors in the pentathlum are jumping; for the flute-song is sacred to Apollo, and Apollo won Olympic victories. 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. 5.16.6. The cities from which they chose the women were Elis, The women from these cities made peace between Pisa and Elis . Later on they were entrusted with the management of the Heraean games, and with the weaving of the robe for Hera. The Sixteen Women also arrange two choral dances, one called that of Physcoa and the other that of Hippodameia. This Physcoa they say came from Elis in the Hollow, and the name of the parish where she lived was Orthia. 5.16.7. She mated they say with Dionysus, and bore him a son called Narcaeus. When he grew up he made war against the neighboring folk, and rose to great power, setting up moreover a sanctuary of Athena surnamed Narcaea. They say too that Narcaeus and Physcoa were the first to pay worship to Dionysus. So various honors are paid to Physcoa, especially that of the choral dance, named after her and managed by the Sixteen Women. The Eleans still adhere to the other ancient customs, even though some of the cities have been destroyed. For they are now divided into eight tribes, and they choose two women from each. 6.20.1. Mount Cronius, as I have already said, extends parallel to the terrace with the treasuries on it. On the summit of the mountain the Basilae, as they are called, sacrifice to Cronus at the spring equinox, in the month called Elaphius among the Eleans. 8.36.2. There is in Methydrium a temple of Horse Poseidon, standing by the Mylaon. But Mount Thaumasius (Wonderful) lies beyond the river Maloetas, and the Methydrians hold that when Rhea was pregt with Zeus, she came to this mountain and enlisted as her allies, in case Cronus should attack her, Hopladamus and his few giants: 8.36.3. They allow that she gave birth to her son on some part of Mount Lycaeus, but they claim that here Cronus was deceived, and here took place the substitution of a stone for the child that is spoken of in the Greek legend. On the summit of the mountain is Rhea's Cave, into which no human beings may enter save only the women who are sacred to the goddess. 8.47.3. of Marpessa I shall make mention later. See Paus. 8.48.5 . The priest of Athena is a boy; I do not know how long his priesthood lasts, but it must be before, and not after, puberty. The altar for the goddess was made, they say, by Melampus, the son of Amythaon. Represented on the altar are Rhea and the nymph Oenoe holding the baby Zeus. On either side are four figures: on one, Glauce, Neda, Theisoa and Anthracia; on the other Ide, Hagno, Alcinoe and Phrixa . There are also images of the Muses and of Memory. 9.41.6. There is beyond the city a crag called Petrachus. Here they hold that Cronus was deceived, and received from Rhea a stone instead of Zeus, and there is a small image of Zeus on the summit of the mountain. 10.24.6. Leaving the temple and turning to the left you will come to an enclosure in which is the grave of Neoptolemus, the son of Achilles. Every year the Delphians sacrifice to him as to a hero. Ascending from the tomb you come to a stone of no large size. Over it every day they pour olive oil, and at each feast they place on it unworked wool. There is also an opinion about this stone, that it was given to Cronus instead of his child, and that Cronus vomited it up again. |
|
17. Epigraphy, Ig I , 105 Tagged with subjects: •zeus, and rhea Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 257 | 105. Lines 1-14 preserve no complete word (15) . . . enemy . . . . . . the People . . . . . . the Athenian [People?] . . . . . . [the Athenian] People . . . . . . (20) . . . [five] hundred . . . . . . . . . and the People . . . . . . penalty if . . . if not . . . summoned . . . (25) [the Athenian People] assembled en masse (plethuontos) . . . . . . not . . . . . . I shall not put to the vote in the Council or [the Assembly] . . . . . . [if I do] put to the vote . . . . . . [neither public (demosion)] nor private (idion) . . . (30) . . . the five hundred shall deliberate . . . . . . five hundred drachmas . . . . . . up to (?) five hundred drachmas: a larger [fine] it shall not be permitted for it to impose (?) . . . . . . the Council in the Council chamber . . . . . . These things were decided in the Lykeion by the Athenian People: (35) without the Athenian People assembled en masse it shall not be permitted to raise war or to end war or . . . ; without the Athenian People assembled en masse it shall not be permitted to punish with death . . . Athen- . . . ; without the Athenian People assembled en masse . . . . . . , however it wishes. It shall not be permitted . . . within thirty days after [it is decided; and] it shall not be permitted for the People [to] . . . (40) . . . any single Athenian, neither for the Council nor . . . ; without the Athenian People assembled en masse it shall not be permitted to impose a fine (thoan) on any single Athenian . . . . . . or intention; without the Athenian People assembled en masse . . . . . . however it is decided by the Athenian People assembled en masse . . . . . . choose in the same way. The Five Hundred shall [give an account of (apologisasthai)] the public (demosia) funds (chremata) [in the Assembly] (45) before demitting office . . . the Athenian People assembled en masse whatever it wishes . . . of the public funds it shall be obligatory for the Council . . . first sacred business, second an embassy or embassies, third public [funds?] . . . . . . to the prytaneis and deliberate . . . (50) . . . and about war and . . . . . . to the People within sixty days . . . . . . the Council shall submit [its opinion] . . . . . . Assembly and . . . in the Assembly, and of the . . . [two] (55) pitchers (hudria-) . . . vote . . . Council . . . but . . . another . . . the prytanies . . . (60) impose a fine of - [drachmas] . . . . . . text from Attic Inscriptions Online, IG I3 105 - Laws about the Council of 500 |
|
| 18. Tzetzes John, Ad Lycophronem, 1170 Tagged with subjects: •zeus, and rhea Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 74 |
| 19. Sappho, of The Spartans, 6 Tagged with subjects: •rhea, zeus and Found in books: Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 316 |
| 20. Anon., Scholion To Aristides, Panathenaicus, 113 Tagged with subjects: •zeus, and rhea Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 257 |
