DOCSLIB.ORG

THE MYSTIC CULT of CYBELE in CLASSICAL GREECE While The

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
THE MYSTIC CULT of CYBELE in CLASSICAL GREECE While The CHAPTER ONE THE MYSTIC CULT OF CYBELE IN CLASSICAL GREECE While the earliest testimonies concerning the cult of the Great Mother sometimes attest to her association with a nocturnal' and a mountain Z en­ vironment, they emphasise above all the presence of songs and the sounds of sacred instruments (cymbals, tambourines, flutes, bull-roarers) which were liable to arouse a state of sacred exaltation in the celebrants. If the "Homeric" hymn To the Mother of the gods shows us the goddess enjoying the XpO't<XAWV 'tU1t<XVWV 't' L<XX1i aUv 'tt ~p6ILo,; <XUAWV, 3 the other sources, from Pindar 4 to Diogenes Tragicus S and Euripides,6 provide a lively descrip­ tion of her cult celebrated by groups, largely of women, to the sound of cymbals, crotala and tambourines in an atmosphere of the utmost religious enthusiasm. As far as the nature and quality of the cult of Cybele in the Classical period is concerned, however, Euripides' report in the Bacchae is particularly significant since the rites of the "Great Mother Cybele" appear to be in­ timately associated with the Dionysiac ones, likewise called 0PYL<X. The relevance of the term OPYL<X and of the religiosity which it expresses to the "mystic" cults does not need to be demonstrated. Suffice it to recall that, while in its broader sense it means "rites", "sacrifices", 7 the "Homeric" hymn to Demeter refers to OPYL<X founded by the goddess in both the passages where there is an explicit mention of the very special relationship which establishes itself between Demeter and the centre of her cult in Eleusis 8 in I Cf. Pindar,lll Pyth., vv. 77-79: at night (tWUX.LCXL) the XOUPCXL together with Pan celebrate the goddess near the poet's door; Herodotus, His!. IV, 76: the Scythian Anacharsis performs a 1tcxwux.(, in honour of the Mother of the gods, as he saw it celebrated amongst the Cyzicenes (text in H. Hepding, Attis, seine Mythen und sein Ku/t (RGVV I), Giessen 1903,6). , Anacharsis retires to a mountainous region, amongst thick woods, to celebrate the "sacred wake" for Cybele to the sound of tambourines (Herodotus, loc. cit.). Cf. Euripides, Cretans fro 472 Nauck'. , Vv. 3-4 ed. J. Humbert, Homere. Hymnes, Paris 1967, 197. For the date cf. ibid., 195f.; T. W. Allen-W. R. Halliday-E. E. Sikes, The Homeric Hymns, Oxford 1936', 394f. • Dithyr. II, fro 70 bed. B. Snell, Pindari Carmina cum/ragmentis, Leipzig 1964', vol. II, 74f. , Fragment from Semele (in Athenaeus 14, p. 636 A) in Nauck', 776f.: "And yet I hear that the turbanwearing women of Asian Cybele, the daughters of the rich Phrygians, with drums and bull-roarers and booming of bronze cymbals in their two hands make loud din ... celebrating her who is the wise minstrel of the gods and healer as well" (translation by Ch. B. Gulick, Athenaeus, The Deipnosophists, vol. VI, London-Cambridge 1950, 431ff.). 6 Helena vV. 1301-1365, for a comment on which see my work quoted above, Introduction n. 1. 1 Cf. for example, Aeschylus, Seven against Thebes, V. 179f.; Sophocles, Antigone V. 1012f., Trachiniae V. 765ff. See also L. Ziehen S.V. orgia, PWRE 35 (1939), 1026-1029. • Vv. 237f.: "oprLCX S' cx~ U1to&fjaofLcxL, W, &v t1ttL'tCX / tUcxrtw, tpSov'tt, tfLov v60v o..ciaxoLaGt"; VV. 476f. (ed. J. Humbert, 50 and 57). 10 THE MYSTIC CULT OF CYBELE IN CLASSICAL GREECE virtue of the dramatic vicissitude to which she was subjected together with her daughter. The use of oP'YtCX to designate the Eleusinian rites, the !J.Uan1ptCX par ex­ cellence, continues also at a later period, from Euripides 9 to Aristophanes 10 and to the epigram of the hierophant Glaucus (2nd-3rd century A.D.) who recalls having shown oP'YtCX 1t~at\l .••• ~po'tor~ q>cxe.a£!J.~po'tcx a710u~. II In Herodotus the term in question alternates with !J.Uan1ptCX to denote the rites celebrated at Samothrace. I2 At all events we see that in the course of the 5th century the term acquires an ever more precise meaning, being applied preferably to ritual complexes of a cathartic type 13 or to cults with a reserved or frankly esoteric character. Thus, for example, Herodotus speaks of the oP'YtCX of Demeter Achaean whose sanc­ tuary and cult were reserved for the Gephyraeans, the other Athenians being excluded;'· Aristophanes calls the Thesmophoric festivals oP'YtCX ae.!J.va,IS typically esoteric rites exclusively reserved for women, and he uses the same term to define the rites of the Muses 16 which Strabo was later to associate with the cults of Dionysus, Apollo, Hecate and Demeter, as those to whom were due 'to oP'Ytcxa'ttXOV 1t~V XCXt 'to ~CXXXtXOV XCXt 'to XOptXOV XCXt 'to 1te.pt 'tdt~ 'te.).e.'tdt~ !J.ua'ttx6v. I7 Finally the ae.!J.vdt oP'YtCX of the Thracian goddess Cotyto are evoked in Aeschylus' Edonians as rites celebrated in a context of extreme religious en­ thusiasm, to the sound of tympana and bull-roarers. 18 In fact the term in question is used as early as the 5th century preferably to denote the Dionysiac rites characterised by similar manifestations of • Hercules v. 613: to the question of Amphitryon who asks him if the capture of Cerberus has taken place "after fighting or as a gift of the goddess", Heracles replies: "M.xX'!l . 'tOt fLua'twv o· oprt' lu't1lX'l)a' lowv". '0 Frogs v. 384f.: the chorus of the Eleusinian mystai invokes: "MlfL'I)'t£P, .xrvwv oprtwV / &vallo-a.". " IG II', 3661,3. Cf. also the E1eusinian inscription in G. Kaibel, Epigr. graec .• Add. 97 a, line 3, 518: the hierophant 't£At'tOt~ civtcp1lvt XOtt oprtOt n.xwuxOt fLUa'tOtt~; Arrian fro 107 in Eustath. Od. t 125, 1528, 14 ed. Jacoby, FHG II B, 871. 12 Hist. II, 51: "oa'tt~ Ot 'tOt KOt~t£pwv oprtOt fLtfLU'I)'tOtt, 'tOt :EOtfLo9pTjtXt~ lnt'ttAtouat ..... oU'to~ Wvl)p olOe 'to Airw". Further on, recalling the hieros logos recounted by the Pelasgians with regard to Hermes, he says: "'tOt lv 'tolat tV :EOtfLo9p'l)(X'!l fLua't'l)p(Otat OtoTjAW'tOtt (text in N. Turchi, Fontes historiae mysteriorum aevi hellenistici, Roma 1930, 103, n° 156). " Herodotus, discussing the significance of the prohibition for the Egyptian priests to in­ troduce woollen garments into the sanctuaries or to be buried with such garments, notes the similarity with the behaviour of the Orphics, Pythagoreans and Bacchantes and concludes that ouOt rOtp 'tOU'twv 'twv oprtWV fLt'ttXOV'tOt oat6v ta'tt lv tlptvlotat ttlLOtat 9OtIP9ijva;t (Hist. II, 81). " Hist. Y, 61. " Thesmoph. V. 948; cf. vV. 1148-1152. " Frogs V. 356. 17 Geogr. X, 3, 10. II Fr. 57 Nauck' p. 20. Cf. Ch. A. Lobeck, Aglaophamus, vol. II, Konigsberg 1829, 1014-1039; R. Pettazzoni, I misteri, Bologna 1924. 25f. .
Load more

Recommended publications
  • The Higher Aspects of Greek Religion. Lectures Delivered at Oxford and In
    BOUGHT WITH THE INCOME FROM THE SAGE ENDOWMENT FUND THE GIET OF Henirg m. Sage 1891 .A^^^ffM3. islm^lix.. 5931 CornelJ University Library BL 25.H621911 The higher aspects of Greek religion.Lec 3 1924 007 845 450 The original of tiiis book is in tine Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924007845450 THE HIBBERT LECTURES SECOND SERIES 1911 THE HIBBERT LECTURES SECOND SERIES THE HIGHER ASPECTS OF GREEK RELIGION LECTURES DELIVERED AT OXFORD AND IN LONDON IN APRIL AND MAY igii BY L. R. FARNELL, D.Litt. WILDE LECTURER IN THE UNIVERSITY OF OXFORD LONDON WILLIAMS AND NORGATE GARDEN, W.C. 14 HENRIETTA STREET, COVENT 1912 CONTENTS Lecture I GENERAL FEATURES AND ORIGINS OF GREEK RELIGION Greek religion mainly a social-political system, 1. In its earliest " period a " theistic creed, that is^ a worship of personal individual deities, ethical personalities rather than mere nature forces, 2. Anthrqgomorphism its predominant bias, 2-3. Yet preserving many primitive features of " animism " or " animatism," 3-5. Its progress gradual without violent break with its distant past, 5-6. The ele- ment of magic fused with the religion but not predominant, 6-7. Hellenism and Hellenic religion a blend of two ethnic strains, one North-Aryan, the other Mediterranean, mainly Minoan-Mycenaean, 7-9. Criteria by which we can distinguish the various influences of these two, 9-1 6. The value of Homeric evidence, 18-20. Sum- mary of results, 21-24. Lecture II THE RELIGIOUS BOND AND MORALITY OF THE FAMILY The earliest type of family in Hellenic society patrilinear, 25-27.
    [Show full text]
  • Noel Robertson I. Introduction
    THE ANCIENT MOTHER OF THE GODS A MISSING CHAPTER IN THE HISTORY OF GREEK RELIGION* Noel Robertson I. Introduction The subject of the missing chapter is a goddess familiar to everyone who has explored Greek literature, art, or documents. She dwells in the mountains, and sits enthroned between two lions, and is wor­ shipped with tumultuous rites. Her name, however, will vary accord­ ing to the sources we consult. In the actual record of cult-inscriptions, Pausanias, any sort of antiquarian comment-her constant tide is Mfrcrw ('to>V) 9Eo>V "Mother of the Gods" or simply M~'tTJP "Mother". Literary sources-poets, historians, and the rest-often agree, and further describe her as M~'tT]p opda "mountain Mother". But in place of these transparent tides they also use the names 'P£a "Rhea" and Ku~D.. TJ "Cybele". "Rhea" was always current, from Homer onwards. Yet it never occurs in cult, with a single unexplained exception, a civic cult on Cos, where "Rhea" makes a contrast with the usual title elsewhere on the island. "Cybele" appears towards 600 B.C., first as a graffito on a sherd, then in the poet Hipponax; from the late fifth century it has an ever in­ creasing vogue. Whereas the origin of "Rhea" is unknown, that of "Cybele" is not in doubt. It is Phrygian, and means something like "rock" or "mountain"; in a Phrygian inscription an adjective form serves as epithet of the native Phrygian Mother. But like "Rhea" it is almost never used in cult in the Greek world (including Hellenistic and Roman Anatolia).
    [Show full text]
  • The Cult of Cybele in the Roman Republic
    1 The Cult of Cybele in the Roman Republic Ancient Rome was home to numerous mystery cults, close-knit religious communities that required special initiation, imported from their eastern territories. One of these, which worshiped the Anatolian goddess Cybele, was accompanied by wild, frenzied, and violent rituals that stood in stark contrast to the unemotional, orderly religion that Rome was more familiar with. Many aspects of the Cult of Cybele would have shocked Ancient Romans—not the least of which was priests castrating themselves in an ecstatic trance. So how and why did such a cult become one of the more influential subcultures of Roman religion by the end of the Republic? While the Cult of Cybele may have been introduced and allowed mainly because it benefited the Roman state to incorporate and syncretize aspects of foreign religion, it grew to such prominence by the end of the Republic because it appealed to the individual desire for salvation and emotional connection to the divine, both of which were lacking in traditional Roman religion. The rituals associated with Cybele’s worship were counter-cultural in Ancient Rome, to say the least. The eunuch priest was considered “both a non-man and a man who broke the rules of proper male behavior” by wearing his hair long and identifying himself as spiritually one with his goddess.1 These self-harming priests stood in stark contrast to the more austere religious officials in traditional Roman religion, who were mostly members of the ruling elite, and had to be “whole” in body in order to be eligible.2Romans would also have been uncomfortable with the cult’s major festival, the Megalesia, which was marked by “excessive emotionalism,” where initiates were inspired with a “frenzy surpassing that which the followers of Dionysus knew” to 1 Mary Beard, “The Roman and the Foreign,” in Shamanism, History, and the State, ed.
    [Show full text]
  • Religious Influences on Rome ​
    Inquiry Set 6.7 - Religious Influences on Rome ​ I. Inquiry Set Introduction Inquiry Set Title Religious Influences on Rome Brief Description This set focus on religious beliefs and practices to show how other cultures and civilizations (Greece, Persia, Egypt, other Near Eastern cultures) influenced Ancient Rome. With the examples of Diana, Cybele, Isis, and Mithras, students explore mystery cults and religious syncretism. Authors Anya Free, History Graduate Student, UC Davis Shennan Hutton, Program Coordinator, CHSSP Grade Levels 6 Topics/Concepts conquests of Roman Empire, Hellenistic culture, Cybele, Dura-Europos, Roman Empire, Egypt, Isis, Mediterranean culture, Mithras, Olympic gods, Persia, religious syncretism, Roman religion, Roman gods, mystery cults CA HSS World History and Geography: Ancient Civilizations Standards / 6.7 Students analyze the geographic, political, economic, religious, and social structures during the development of Frameworks ​ Rome. 6.7.3 Identify the location of and the political and geographic reasons for the growth of Roman territories and ​ expansion of the empire, including how the empire fostered economic growth through the use of currency and trade routes. Framework Rome defeated its nearby neighbors in a series of wars and partially incorporated them into the young state, which Excerpt ensured a steady supply of soldiers for the growing army. Expansion around the Mediterranean rim began in the third century BCE, when Rome defeated the maritime state of Carthage in the Punic Wars. By devastating Carthage, Rome gained thousands of square miles of wheat land in Sicily and North Africa, as well as a windfall of Spanish silver. In the decades before and after the turn of the millennium, Rome also conquered the Hellenistic kingdoms of Greece and Egypt.
    [Show full text]
  • THE ENDURING GODDESS: Artemis and Mary, Mother of Jesus”
    “THE ENDURING GODDESS: Artemis and Mary, Mother of Jesus” Carla Ionescu A DISSERTATION SUBMITTED TO THE FACULTY OF GRADUATE STUDIES IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY GRADUATE PROGRAM IN HUMANITIES YORK UNIVERSITY TORONTO, ONTARIO May 2016 © Carla Ionescu, 2016 ii Abstract: Tradition states that the most popular Olympian deities are Apollo, Athena, Zeus and Dionysius. These divinities played key roles in the communal, political and ritual development of the Greco-Roman world. This work suggests that this deeply entrenched scholarly tradition is fissured with misunderstandings of Greek and Ephesian popular culture, and provides evidence that clearly suggests Artemis is the most prevalent and influential goddess of the Mediterranean, with roots embedded in the community and culture of this area that can be traced further back in time than even the arrival of the Greeks. In fact, Artemis’ reign is so fundamental to the cultural identity of her worshippers that even when facing the onslaught of early Christianity, she could not be deposed. Instead, she survived the conquering of this new religion under the guise of Mary, Mother of Jesus. Using methods of narrative analysis, as well as review of archeological findings, this work demonstrates that the customs devoted to the worship of Artemis were fundamental to the civic identity of her followers, particularly in the city of Ephesus in which Artemis reigned not only as Queen of Heaven, but also as Mother, Healer and Saviour. Reverence for her was as so deeply entrenched in the community of this city, that after her temple was destroyed, and Christian churches were built on top of her sacred places, her citizens brought forward the only female character in the new ruling religion of Christianity, the Virgin Mary, and re-named her Theotokos, Mother of God, within its city walls.
    [Show full text]
  • A Case for Syncretism in the Cybele and Isis Cults at Pompeii
    Mothers of the Gods: A Case for Syncretism in the Cybele and Isis Cults at Pompeii Master’s Thesis Presented to The Faculty of the Graduate School of Arts and Sciences Graduate Program in Ancient Greek and Roman Studies Dr. Ann Olga Koloski-Ostrow, Advisor In Partial Fulfillment of the Requirements for the Degree Master of Arts in Ancient Greek and Roman Studies by Robert Caudill May 2015 Copyright by Robert Caudill ©2015 Acknowledgements I would like to offer my most sincere gratitude to all the faculty and staff at the Department of Classics at Brandeis University for their help and support in completing this thesis, for creating a collaborative environment which makes such research possible, and for affording me the opportunity to pursue this degree. In particular, I would like to thank Professor Ann Olga Koloski-Ostrow for her advisement and inspiration over the course of my time at Brandeis, and Professor Patricia Johnston, both of whom provided valuable feedback and guidance as my thesis readers. Also, thank you to Professor Cheryl Walker for her contributions and feedback in crafting the final draft of my thesis. Thank you to all my fellow graduate students in the Ancient Greek and Roman Studies program for contributing to the wonderful experience I have had here and for helping to create a friendly, supportive, and collaborative environment that I have come to enjoy so much. Also thank you to my parents, who have provided support to me over the course of my academic pursuits, and to Amanda, who has provided emotional support as well as graciously agreeing to help with proofreading for this and many other works during my time at Brandeis University.
    [Show full text]
  • For Each of These Very Powerful Goddesses You Need
    Mon April 16 Aprodite/Venus; Artemis/Diana; Athena/Minerva Ch. 9, pp. 200-229 For each of these very powerful goddesses you need to know -parents and birth story -offspring, if any -attributes, spheres of influence, iconography (visual features of how they typically are represented) -those who are most affected by their powers Aphrodite/Venus Powell pp.200-216; also Perspective 9.2 (between pp.218 and 219) BIrth: Two versions of Aphrodite's birth < overthrow of Uranus Powell p.84-5 Anadyomene ('coming up from the sea') < Zeus + Dione Powell p.134, 145 Aphrodite < ‘aphros’ ‘Foam’ (‘foam born’) comes to land on Cyprus (or Cythera) pp.201-2 mythology shows origins in lands east of Greece humans impacted by power of Aphrodite Aphrodite and love poetry: Sappho from Lesbos Aphrodite’s bird-drawn chariot p.202 'whom do I persuade to return again to your love? Who, O Sappho, brings you harm? If she runs, soon she will pursue' Pygmalion (story set on Cyprus) p.204-5 man sculpts ideal statue > transformed by Aphrodite/Venus into woman 'the figure was of a maiden so real you might think it alive' 'I beg that my wife may be --... someone just like my ivory statue' 'as she felt his kisses the maiden blushed' spouse and partners: spouse: Hephaestus (Vulcan) catches her with Ares p. 196-99 'Your husband? He's gone off... Aphrodite agreed ... Up the pair went to slumber together. Down came the chain, tightly embracing the two, as wily Hephaestus had planned it' p. 197 'the slow outrunning the swift? Why not, if limping Hephaestus can catch swift-footed Ares?' p.
    [Show full text]
  • Dynamics of Identity in the World of the Early Christians
    Dynamics of Identity in the World of the Early Christians Associations, Judeans, and Cultural Minorities Philip A. Harland 2009 Th e Continuum International Publishing Group Inc 80 Maiden Lane, New York, NY 10038 Th e Continuum International Publishing Group Ltd Th e Tower Building, 11 York Road, London SE1 7NX www.continuumbooks.com Copyright © 2009 by Philip A. Harland All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transmitt ed, in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the writt en permission of the publishers. Library of Congress Cataloging-in-Publication Data A catalog record for this book is available from the Library of Congress. Printed in the United States of America ISBN-13: 9780567613288 For Cheryl, Nathaniel, and Justin Contents Illustrations ix Preface xi Map: Italy and the Eastern Roman Empire xiv Introduction 1 Part 1: Judean and Christian Identities in the Context of Associations 23 1. Associations and Group Identity among Judeans and Christians 25 2. Local Cultural Life and Christian Identity: “Christ-Bearers” and “Fellow-Initiates” 47 Part 2: Familial Dimensions of Group Identity 61 3. “Brothers” in Associations and Congregations 63 4. “Mothers” and “Fathers” in Associations and Synagogues 82 Part 3: Identity and Acculturation among Judeans and Other Ethnic Associations 97 5. Other Diasporas: Immigrants, Ethnic Identities, and Acculturation 99 6. Interaction and Integration: Judean Families and Guilds at Hierapolis 123 Part 4: Group Interactions and Rivalries 143 7. Group Rivalries and Multiple Identities: Associations at Sardis and Smyrna 145 8.
    [Show full text]
  • 2008-5-11 Goddess Mark Belletini Opening Words We Are Here After
    2008-5-11 Goddess Mark Belletini Opening Words We are here after a week of silver rain and green, green grass, to worship, to approach the sublime with simplicity, and thanksgiving. The womb of the universe opens now, and the new day is born in peace. Thus, Mindful that a growing vision of a just world calls us together, that a community of commitment, courage and care sustains us, and that a life transformed by depth of spirit may illumine our way, we have kindled this light as the sign of our circle of life and love. Sequence Peace. One syllable. Easy to say in English. Easy to pronounce. Old word. Rooted. Latin. From “pacisci” to covenant . But so hard to describe. But let me try at least. No harm in trying. Maybe peace doesn’t look like a world without problems, with skipping lambs and rainbows. Maybe it doesn’t look like a planet without conflict, a humanity without anger or hurt. Maybe it looks a lot like this world, with broken hearts and loving hearts all braided together. Maybe it looks like a community where people work hard to face their conflicts. Maybe it means people who grapple with truth, but who have the patience not to want answers right now. Maybe it looks like people being fair in their conflicts, courteous, humble, willing as it is said, to not be right in the end. Maybe it means grieving instead of drugging ourselves against it. Maybe it means confessing instead of denial. Maybe it means honesty instead of security.
    [Show full text]
  • [PDF]The Myths and Legends of Ancient Greece and Rome
    The Myths & Legends of Ancient Greece and Rome E. M. Berens p q xMetaLibriy Copyright c 2009 MetaLibri Text in public domain. Some rights reserved. Please note that although the text of this ebook is in the public domain, this pdf edition is a copyrighted publication. Downloading of this book for private use and official government purposes is permitted and encouraged. Commercial use is protected by international copyright. Reprinting and electronic or other means of reproduction of this ebook or any part thereof requires the authorization of the publisher. Please cite as: Berens, E.M. The Myths and Legends of Ancient Greece and Rome. (Ed. S.M.Soares). MetaLibri, October 13, 2009, v1.0p. MetaLibri http://metalibri.wikidot.com [email protected] Amsterdam October 13, 2009 Contents List of Figures .................................... viii Preface .......................................... xi Part I. — MYTHS Introduction ....................................... 2 FIRST DYNASTY — ORIGIN OF THE WORLD Uranus and G (Clus and Terra)........................ 5 SECOND DYNASTY Cronus (Saturn).................................... 8 Rhea (Ops)....................................... 11 Division of the World ................................ 12 Theories as to the Origin of Man ......................... 13 THIRD DYNASTY — OLYMPIAN DIVINITIES ZEUS (Jupiter).................................... 17 Hera (Juno)...................................... 27 Pallas-Athene (Minerva).............................. 32 Themis .......................................... 37 Hestia
    [Show full text]
  • The CULT of Cybele the Cult of Cybele
    A Study on The CULT of Cybele The Cult of Cybele The cult of Cybele is said to have originated in Asia Minor, near Pergamum. As a deity connected to the concerns of women, as a healer, and as a protector from enemies, Cybele was often associated with Rhea, mother of Zeus and Demeter. Cybele is known by several epithets, such as Magna Mater and Mater Deum (deum = deorum, a syncopated poetic form). Her home was said to be Mount Ida, near the city of Troy. Early depictions show her first as a lump of black stone, then as an earth mother. After the Greeks colonised Asia Minor, the cult spread -- but not without violence. A priest of Cybele is said to have been murdered while trying to introduce the cult into Athens. When the city was struck by a plague, Greeks consulted an oracle (probably the one at Delphi) and were told to build a temple to Cybele. The goddess Cybele During the second Punic War, Hannibal was having much success subduing towns and villages in Italy and was approaching Rome. The Senate consulted the Sybilline Books and learned that, should a foreign enemy invade Italy, he could be deterred only if the worship of the "Mother of Mount Ida" were brought to Rome. Always ones to hedge their bets, the Romans sent a delegation to the oracle at Delphi. A treaty was made with Philip V of Macedon and he permitted the Romans to bring back to Rome both the statue and a black meteorite that personified the divine Cybele.
    [Show full text]
  • Artemis of Ephesos: an Avant Garde Goddess
    Kernos Revue internationale et pluridisciplinaire de religion grecque antique 11 | 1998 Varia Artemis of Ephesos: An Avant Garde Goddess Frederick E. Brenk Electronic version URL: http://journals.openedition.org/kernos/1224 DOI: 10.4000/kernos.1224 ISSN: 2034-7871 Publisher Centre international d'étude de la religion grecque antique Printed version Date of publication: 1 January 1998 ISSN: 0776-3824 Electronic reference Frederick E. Brenk, « Artemis of Ephesos: An Avant Garde Goddess », Kernos [Online], 11 | 1998, Online since 21 April 2011, connection on 19 April 2019. URL : http://journals.openedition.org/kernos/1224 ; DOI : 10.4000/kernos.1224 Kernos Kernos, 11 (1998), p. 157-171. Artemis of Ephesos An Avant Garde Goddess Artemis of Ephesos may or may not have many "breasts," a debatable point, but she certainly has two faces, or more properly, two bodies in both iconography and literature. 1 One body is that of the traditional virgin goddess, the huntress of myth, as found in other Greek poleis. The other body, despite the sweet virginal face resembling that of her outdoor name- sake, seems to belong to an ancient Anatolian goddess. In one form Artemis skirts over the mountains in a light tunic; in the other she stands rigidly im- prisoned in a ponderously embroidered type of straightjacket, the "epen- dytes".2 She seems to struggle to lift her arms, heavily weighed down by what the Fathers of the Church identified as breasts, and unable to take a step. Whatever the body language involved, both forms apparently belonged to the same person, at least in the late Hellenistic and Roman period.
    [Show full text]