Relevant bibliographies by topics / Thesmophoria

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Thesmophoria'

Author: Grafiati
Published: 4 June 2021
Last updated: 2 March 2023

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Journal articles on the topic "Thesmophoria"

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Febos, Melissa. "Thesmophoria." Sewanee Review 127, no. 2 (2019): 274–92. http://dx.doi.org/10.1353/sew.2019.0025.

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Faraone, Christopher A. "Curses, crime detection and conflict resolution at the festival of Demeter Thesmophoros." Journal of Hellenic Studies 131 (November 2011): 25–44. http://dx.doi.org/10.1017/s0075426911000036.

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AbstractAt the heart of the Thesmophoria festival lies the story of Persephone and the promise of agricultural fertility, but scholars point out that more seems to be at stake, suggesting that the scene of women ‘camping out’ in the sanctuary under the control of the female archons recalls a primitive time when women, perhaps, ruled the city or that the festival creates a place where women are at least beyond the control of men. There are hints, moreover, that during the Thesmophoria women were also actively involved in some kind of juridical activity, especially on the second day of the festival, when they fasted in imitation of Demeter's grief over the abduction of Persephone and the injustice perpetrated against her. Indeed, the epithet Thesmophoros was understood already in ancient times to have some connection with human law. This paper argues that on the second day of the festival women engaged in some kind of impromptu juridical procedure aimed at solving crimes and punishing anonymous wrongdoers and it uses as evidence Aristophanes' Thesmophoriazusae and a series of curse inscriptions deposited in late Hellenistic times at the Sanctuary of Demeter at Cnidus, as well as a few single examples from Locri, Amorgos and elsewhere.
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장시은. "Thesmophoria and the Aristophanes’ Thesmophoriazusae." Journal of Humanities, Seoul National University 75, no. 3 (August 2018): 53–78. http://dx.doi.org/10.17326/jhsnu.75.3.201808.53.

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De Shong Moodor, Betty. "The thesmophoria: A women's ritual." Psychological Perspectives 17, no. 1 (March 1986): 35–45. http://dx.doi.org/10.1080/00332928608408704.

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Versnel, H. S. "The Festival for Bona Dea and the Thesmophoria." Greece and Rome 39, no. 1 (April 1992): 31–55. http://dx.doi.org/10.1017/s0017383500023974.

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Long before his obsessional wish was finally fulfilled in 146 B.C, the elder Cato had yet other concerns than Carthaginem delendam esse. In his manual for the farmer, De agricultura 143, he gives ample prescriptions concerning the way the wife of the bailiff (the vilica) of an estate should behave:‘She must visit the neighbouring and other women very seldom, and not have them either in the house or in her part of it. She must not go out to meals or be a gad-about. She must not engage in religious worship herself or get others to engage in it for her without the orders of the master or the mistress; let her remember that the master attends to the devotions for the whole household.’ (translation: W. D. Hooper & H. B. Ash. Loeb)
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Comentale, Edward. "Thesmophoria: Suffragettes, Sympathetic Magic, and H.D.'s Ritual Poetics." Modernism/modernity 8, no. 3 (2001): 471–92. http://dx.doi.org/10.1353/mod.2001.0056.

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R. Drew Griffith. "Cannibal Demeter (Pind. Ol. 1.52) and the Thesmophoria Pigs." Classical Journal 111, no. 2 (2016): 129. http://dx.doi.org/10.5184/classicalj.111.2.0129.

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Tzanetou, Angeliki. "Something to do with Demeter: Ritual and Performance in Aristophanes' Women at the Thesmophoria." American Journal of Philology 123, no. 3 (2002): 329–67. http://dx.doi.org/10.1353/ajp.2002.0045.

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Kane, Susan. "Dedications in the Sanctuary of Demeter and Kore at Cyrene." Libyan Studies 25 (January 1994): 159–65. http://dx.doi.org/10.1017/s0263718900006312.

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Yes, Asclepius, statues. Do you see how even you give way to doubt? I mean statues, but statues living and conscious, filled with the breath of life, and doing many mighty works; statues which have foreknowledge and predict future events by the drawing of lots, and by prophetic inspiration, and by dreams, and in many other ways; statues which inflict diseases and heal them, dispensing sorrow and joy according to men's deserts.Asclepius 24a (3rd century AD Hermetic Dialogue, trans. W. Scott)In the 1971 and 1978 seasons, the University Museum of Philadelphia Expedition to Cyrene excavated two fragmentary limestone statues of seated females in the extramural Sanctuary of Demeter and Persephone in the Wadi bel Gadir. One of these two life to over-life size statues (Statue I) was found within the early Imperial S8 Sacred House and the other (Statue II) was retrieved from the broken vaulted roof of Tunnel A, down the slope directly to the north of this house. Both statues may be dated, on grounds of style and archaeological context, to the first half of the first century AD. By virtue of their large size, findspots, and unusual construction, a case may be made that these statues were intended to represent one or both of the Sanctuary's two goddesses, Demeter and Persephone, and used for special rituals, possibly associated with the thesmophoria festival known to be celebrated here.Statue I (Fig. 1) is fragmentary, only the lower part of a draped female seated on an oval chest (carved in two joining blocks) is preserved, as well as some non-joining fragments of her veiled head and shoulders. The oval chest is entwined by a snake. One block of Statue II remains (Fig. 2), consisting of the right half of a female figure's lower body and part of the chair, possibly a backless one, on which she is seated. This figure holds a plate in her lap filled with fruits, breads, and a piglet's head. It seems reasonable to conjecture that the two statues represent Demeter and/or Persephone. Statue I is seated on an oval chest, probably the kiste, in which the sacred objects of the goddesses were kept. The sacral importance of the chest is underscored by the snake which wraps itself around it. Statue II holds a plate of offerings, among which is a piglet's head (the sacrificial victim used for the Thesmophoria).
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Valdés Guía, Miriam. "La risa de Deméter: aischrologia y Kalligeneia en las Tesmoforias de Atenas." ARYS: Antigüedad, Religiones y Sociedades, no. 13 (October 5, 2017): 9. http://dx.doi.org/10.20318/arys.2017.2748.

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Resumen: En estas páginas analizamos las Tesmoforias como ocasión para el gozo festivo de las mujeres de Atenas, especialmente en relación con dos momentos rituales, la aischrologia y la celebración de Kalligeneia. En cualquier caso la fiesta se constituye, en su conjunto, en un momento de solaz y regocijo para las féminas, en un espacio de “libertad”, acotado y regulado por la ciudad, en el que se pueden intuir “discursos” femeninos alternativos a los de la ideología oficial de la polis, pero, al mismo tiempo, inmersos en ella.Abstract: On these pages we analyze the Thesmophoria as an occasion for the festive joy of the women of Athens, especially in relation to two ritual moments, the aischrologia and Kalligeneia celebration. In any case the feast as a whole could be considered as a moment of recreation and joy for females, in a momentary space of “freedom”, bounded and regulated by the city; in this context, feminine “speeches”, alternative to those of the official ideology of the polis but at the same time, immersed in them, can be perceived.Palabras clave: Aischrologia, curotrofía, fiesta de mujeres, discurso femeninoKey words: Aishcrologia, kourotrophy, women feast, feminine discourse
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Dissertations / Theses on the topic "Thesmophoria"

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Dimou, Alexandra. "Korè-Perséphone en Attique : une divinité entre deux mondes." Thesis, Strasbourg, 2012. http://www.theses.fr/2012STRAC004.

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Le travail porte sur les aspects du mythe de Korè-Perséphone se référant à l’Attique, son culte et sa présence en dehors de la religion civique. La première partie examine le mythe de Korè et les étymologies du nom proposées par les Anciens. La deuxième partie porte sur les fêtes et les cultes d’Attique où Korè apparaît, seule ou aux côtés de Déméter : les Thesmophories, les Mystères d’Éleusis, les Petits Mystères d’Agra, les Skira et les Halôa, les cultes thesmophoriques et éleusiniens locaux, les sanctuaires et les emplacements sacrés relatifs à la déesse. La troisième partie est consacrée à la place de la déesse dans la magie, dans les associations religieuses dionysiaques ou orphiques (collège des Iobacchoi), et au manuel d’onirocritique d’Artémidore. La quatrième partie contient le corpus des textes cités au cours du travail : les sources littéraires, les documents épigraphiques et papyrologiques. Un appendice est consacré à l’image de Korè-Perséphone dans l’oeuvre de Porphyre
The study focuses on aspects of the myth of Kore-Persephone referring to Attica, its worship and its presence outside the civic religion. The first part focuses on the myth of Kore and different suggestions for the etymologies of names proposed by the Elders. The second part focuses on festivals and cults of Attica where Kore appears alone or alongside of Demeter: the Thesmophoria, the Eleusinian Mysteries, the lesser mysteries of Agra, Skira and Haloa, local Thesmophoria and Eleusinian worships, shrines and sacred sites related to the goddess. The third part is dedicated to the place of the goddess in magic, in Dionysian or Orphic religious connections (Society of Iobacchoi) and Artemidorus’ treatise on oneirocriticism. The fourth part contains the corpus of texts referenced in the work (literary sources, inscriptions and papyrus). An appendix is devoted to the image of Kore-Persephone in the works of Porphyry
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Martin, Kaitlyn Renay. "Religious Practices in Classical Thebes." Thesis, Virginia Tech, 2019. http://hdl.handle.net/10919/90890.

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My thesis uses Thebes as case study to focus on Theban religious practices during the Classical age (traditionally defined as between 510 BCE and 323 BCE). By narrowing my study to this geographical and chronological scope, my research aims to add to the traditional narrative of Theban history by focusing on religious history rather than the political or military. More particularly, by using both literature (Classical Greek tragedies) as well as material culture found in exceptional religious settings of the Thesmophoria and Kabeirion, I strive to delineate some of the religious practices taking place in the polis of Thebes during the Classical age. While the Theban tragedies provide a view of religion from a broader perspective, the material evidence of the festival of the Thesmophoria and the rites to the Kabeiroi provide a glimpse into the practices of Theban religion that lie outside the traditional, Olympian pantheon. I argue that studying Theban literature and votive offerings in tandem can provide a perspective at the micro-level of Greek religion that can be expanded in order to understand the religious landscape of ancient Greece on a much deeper and richer level.
Master of Arts
My thesis focuses on Thebes, a city-state in Ancient Greece famous for being the setting of the tragic stories of Oedipus and his family. Many historians focus on this literary tradition or the ways in which Theban military exploits affected their position of power in the Greek world; however, I center my study on the religious landscape of this particular city-state between the years of 510 BCE and 323 BCE. My first chapter takes a step back, outlining the way in which religion is presented to an audience at this time through the plays Oedipus Rex, Antigone, and Seven Against Thebes. In the next two chapters, I turn to look at items housed in the Archaeological Museum of Thebes regarding two specific religious events that took place in and around ancient Thebes: The Thesmophoria and the initiation into the rites of the Kabeiroi. The material evidence that I survey in these two chapters provide a glimpse into the practices of Theban religion that lie outside the traditional practices and participants. I argue that studying these particular pieces of written and material evidence in combination with one another provides a perspective at the local level of Theban religion that can also be expanded in order to under the religious landscape of ancient Greece on a much deeper and richer level.
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Costa, Natalie. "Ridicule reversed : the failure of aristophanes' mockery and its ironic inspiration." Honors in the Major Thesis, University of Central Florida, 2010. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/1385.

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This item is only available in print in the UCF Libraries. If this is your Honors Thesis, you can help us make it available online for use by researchers around the world by following the instructions on the distribution consent form at http://library.ucf.edu/Systems/DigitalInitiatives/DigitalCollections/InternetDistributionConsentAgreementForm.pdf You may also contact the project coordinator, Kerri Bottorff, at kerri.bottorff@ucf.edu for more information.
Bachelors
Arts and Humanities
English Literature
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Muller, Arthur Anagnostopoulos Vélisarios Collet Philippe. "Les terres cuites votives du Thesmophorion : de l'atelier au sanctuaire /." Athènes : Paris : École française d'Athènes ; [diff.] de Boccard, 1996. http://catalogue.bnf.fr/ark:/12148/cb366922991.

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Kozlowski, Jacky. "L'archéologie du culte de Déméter Thesmophoros : sanctuaires, rituels et pratiques votives." Lille 3, 2005. http://www.theses.fr/2005LIL3A006.

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Le culte de Déméter Thesmophoros en Grèce et en Asie Mineure dans l'Antiquité est abordé par le biais privilégié de l'archéologie. Dans une première partie sont rassemblées les sources textuelles se rapportant à cette divinité particulière et à son culte. Une deuxième partie analyse 73 sanctuaires - attribués traditionnellement ou nouvellement à cette déesse - sous forme de petites monographies dans lesquelles les testimonia, l'histoire des recherches, la topographie et l'aménagement du sanctuaire et enfin les offrandes sont examinés. Le but de cette recherche est de déterminer s'il est possible d'identifier cette divinité grâce aux différentes manifestations matérielles de son culte, c'est-à-dire la monumentalité de ses sanctuaires et les offrandes qui y étaient déposées. Une troisième partie intitulée la "réalité archéologique" comporte une étude de l'environnement et de l'aménagement des Thesmophoria puis une autre concernant les rituels révélés par les pratiques votives ; le dernier chapitre est consacré à la possibilité d'obtenir une chronologie de la fréquentation des sanctuaires et donc de la vitalité du culte de Déméter Thesmophoros au cours de l'Antiquité
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MULLER, ARTHUR. "Les terres cuites votives du Thesmophorion de Thasos : de l'atelier au sanctuaire." Dijon, 1992. http://www.theses.fr/1992DIJOL002.

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Catalogue et commentaire d'un ensemble de figurines de terres cuites classiques et hellénistiques (IVe au IIe siècle) recueillies dans le Thesmophorion de Thasos. Ces offrandes abondantes ont été étudiées en tant que pacotille fabriquée en série pour satisfaire la demande de la piète populaire. Le matériel a d'abord été établi de façon à rendre compte de l'ensemble des fragments (près de 10 000), et non d'un choix aléatoire et plus ou moins significatif: reconstitution complète d'une quarantaine de types (illustrée graphiquement), étude des avatars de la production dérivée (surmoulages, fabrication de variantes. . . ), et calcul des nombres d'exemplaires minimaux par types ou par classe d'offrandes. Cette analyse permet de caractériser les formes d'offrandes suivant les époques et de cerner l'apparition dans la première moitié du IVe-date qui coïncide avec l'agrandissement du sanctuaire-, d'offrande spécifique, celle de l'orante couronnée, qui a supplanté les autres offrandes: elle est peut-être à mettre en rapport avec certains rites des thesmophories. L'étude des procédés de fabrication permet d'observer comment les artisans ont répondu a cette demande précise, d'abord en adaptant par des procédés relevant du bricolage, des types divins existants, avant de passer à la création de types nouveaux, mais toujours étroitement inspirés de la statuaire attique. On voit aussi comment dans la koine tanagreene hellénistique ils se sont contentés de prélever les types qui pouvaient être assimilés à des orantes. On met ainsi en évidence la dualité de cet artisanat, à mi-chemin entre les traditions de sculpture et de poterie de Thasos: la qualité plastique initiale impose d'attribuer à des sculpteurs la création de plus d'un prototype et peut-être aussi des moules de première génération; mais la production en série ou la qualité se dégrade rapidement est le fait de simples mouleurs qu'il faut sans doute chercher parmi les potiers thasiens, dont la coroplathie n'était qu'une activité secondaire
Catalogue and commentary of a unit of classical and Hellenistic terracottas (IVth to III century BC)found in the thesmophorion of Thasos (Greece). This considerable amount of mouldmade figurines are studied here as industrial product intended to satisfy the needs of popular devotion. The analysis of the material takes in account the totality of the sherds (ca 10 000) and not, as usually, an hazardous and more or less significative sampling of interesting pieces: reconstruction of about 40 mould-types (graphically illustrated), with the diagram of their derivative production (succession of generations, different versions of the same mould-type. . . ) And minimal number of items for each mouldtype or class of votive. This analysis allows to define the different classes of gifts for each period and to distinguish sh the formation, in the Ist half of the IVth century, a date contemporary with the enlargement of the sanctuary, of a specific class, representing crowned female worshippers, hands upraised, and gradually superseding the other classes of gifts: these figurines may illustrate some precise rituals in the festival of the thesmophoria. The minute observation of the manufacture methods allows to observe how the craftsmen satisfied that specific demand,in a first time adapting one by one the existent types representing female deities, and secondly producing by industrial methods new types, specially created but still inspired by the attic sculpture. In the Hellenistic period, they only appropriate, in the wide repertoire the tanagrean koine,the types which their customers could identify with female worshippers. In this way does appear the duality of the coroplast's craft,half-way in between the well-known traditions of thasian sculpture and pottery: judging from their sculptural quality, most of the prototypes must have been modelled by authentic sculptors who also made the first moulds:on the other hand, the mass of derivative production, which quality fast decline in the succession of generations and versions, must have been manufactured by simple moulders,probably potters who produced figurines as a subsidiary activity
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Wu, Yi-Ping, and 吳依屏. "The Feminine Body and the Grotesque Laughter in Aristophanes’Lysistrata, Women at the Thesmophoria, and Assemblywomen." Thesis, 2011. http://ndltd.ncl.edu.tw/handle/24374049537016742514.

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碩士
國立臺灣大學
戲劇學研究所
99
The range of this thesis focuses on three plays written by Aristophanes which related with women: Lysistrata, Thesmophoria, and Assemblywomen. The substance of these texts all has correlation because their topics all enclose with one subject: women. No matter in aspects of language or personality or impersonation, in a word, female is the basic core of these texts. The most important of all is that the female body becomes the territory for male and female to discuss and practice the sex issue. The thesis tries to use Bakhtin’s Carnival Theory and the sexual arguments of post-feminists to analyze deeply into the complications and slightness of these plays. In the second chapter of the thesis, I debate about the conceptions of the Carnival Theory and Feminism associated with feminine body and grotesque laughter separately in the second section and the third section. Finally, I concentrate on comparing the correspondence and contradiction and the gap which can be imagined and applied between the two theories. In the third and fourth and fifth chapters of this thesis, I utilize the two theories to interpret and anatomize the three plays. In Lysistrata, Aristophanes is limited to the scope of ideology of monopolistic masculinity. The women in the text v are virtually the tools to consolidate the masculine authority. In addition, on account of the single and absolute ideology of the text, it causes the weakness and feebleness of the Dionysian laughter in the work. However, Aristophanes uses lots of reverse and transgressing conditions to build the foundation of femininity and grotesque in Thesmophoria. Applying the saturnalian principles such as the transgression of genres, the production of sexuality and the combination between body and language provides the release and rebirth of body and laugh in the play. Aristophanes furnishes us with the unlimited possibility of feminine power and the animating practice of grotesque laughter by the dramatic writing of ideal Utopia in Assemblywomen. By introspection the textual concept of the three works, we can see clearly a new and special path that is a more and more optimistic way leading to feminine grotesque to interpret these plays.
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Books on the topic "Thesmophoria"

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Aristophanes. Birds: Lysistrata ; Women at the Thesmophoria. Cambridge, MA: Harvard University Press, 2000.

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Birds ; Lysistrata ; Women at the Thesmophoria. Cambridge, MA: Harvard University Press, 2000.

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Aristophanes and Jeffrey Henderson. Aristophanes: Birds. Lysistrata. Women at the Thesmophoria. London: Harvard University Press, 2000.

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Lilimpakē-Akamatē, Maria. To Thesmophorio tēs Pellas. Athēna: Ekdosē tou Tameiou Archaiologikōn Porōn kai Apallotriōseōn, 1996.

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Gela: Il Thesmophorion di Bitalemi : la fase arcaica : scavi P. Orlandini 1963-1967. Roma: Giorgio Bretschneider editore, 2022.

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Kotova, Dobriela. Tesmoforiite: Zhenski praznichen kompleks. Sofii︠a︡: Druzhestvo za izsledvanii︠a︡ na etnicheski obshtnosti i selishta 'Dios', 1995.

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Das Thesmophorion von Eretria: Funde und Befunde eines Heiligtums. Bern: Francke, 1985.

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R, Metzger Ingrid, ed. Eretria: Ausgrabungen und Forschungen. : Funde und Befunde eines Heiligtums. Bern: Francke, 1985.

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Aristophanes. The women at the festival of Demeter. Studio City, CA: Players Press, 2001.

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Il Thesmophorion di Locri Epizefiri. Reggio Calabria: Laruffa editore, 2014.

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Book chapters on the topic "Thesmophoria"

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Parker, Robert. "Women’s Festivals: Thesmophoria and Adonia." In Polytheism and Society at Athens, 270–89. Oxford University Press, 2007. http://dx.doi.org/10.1093/acprof:oso/9780199216116.003.0014.

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"MEN AS WOMEN: THESMOPHORIA^USAE." In Aristophanes and Women (Routledge Revivals), 88–116. Routledge, 2018. http://dx.doi.org/10.4324/9781315779669-13.

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Jendza, Craig. "From Rags to Drag." In Paracomedy, 82–118. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190090937.003.0004.

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This chapter proposes that for some twenty years, Aristophanes and Euripides were engaging in a cross-generic dialogue about the appropriate use and effectiveness of dramatic costuming, which concerned the costume choices of dressing a royal in rags and dressing a male character in women’s clothes. It argues that Aristophanes’s Acharnians caricatured Euripides’s tendency to stage heroes in rags and that some years later, Euripides’s Helen reacted by depicting Menelaus as Aristophanes’s caricature of a Euripidean hero in rags. The chapter then suggests that the following year, Aristophanes’s Women at the Thesmophoria mocked Euripides by dressing him, his Kinsman, and his fellow tragedian Agathon in women’s clothes and that Euripides’s Bacchae responded by making Pentheus participate in the same kind of cross-dressing scene that Aristophanes used in Women at the Thesmophoria. The chapter analyzes these reappropriations as a type of literary rivalry aimed at achieving poetic supremacy.
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"THESMOPHORIA AND HALOA: Myth, Physics and mysteries." In The Sacred and the Feminine in Ancient Greece, 128–54. Routledge, 2005. http://dx.doi.org/10.4324/9780203981252-17.

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Osek, Ewa. "Ritual Imitation During the Thesmophoria at Syracuse:." In The Many Faces of Mimesis, 279–92. Parnassos Press - Fonte Aretusa, 2018. http://dx.doi.org/10.2307/j.ctvbj7g5b.24.

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"THE ROMAN FESTIVAL FOR BONA DEA AND THE GREEK THESMOPHORIA." In Inconsistencies in Greek and Roman Religion, Volume 2: Transition and Reversal in Myth and Ritual, 228–88. BRILL, 1994. http://dx.doi.org/10.1163/9789004296732_006.

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"CHAPTER IV. THE WOMEN'S FESTIVALS. THESMOPHORIA, ARIIEPHORIA, SKIROPHORIA, STENIA, HALOA." In Prolegomena to the Study of Greek Religion, 120–62. Princeton University Press, 1991. http://dx.doi.org/10.1515/9780691227467-005.

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Padovano, Rosanna. "I depositi votivi di kotylai e kotyliskoi corinzi provenienti dal santuario demetriaco di Bitalemi a Gela." In Antichistica. Venice: Edizioni Ca' Foscari, 2019. http://dx.doi.org/10.30687/978-88-6969-328-1/008.

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This paper concerns the study of the votive deposits, containing Corinthian kotylai and kotyliskoi, discovered in the Thesmophorion, situated on the Bitalemi hill at Gela (Sicily). The work, part of a broader analysis of these specific Corinthian classes, examines in depth the votive depositions made during the first phase of the sanctuary’s frequentation (5th layer). This report highlights six composite deposits that testify, through their material associations, some ritual features related to the Demeter Thesmophoros’ cult.
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"Women at the Thesmophoria and Frogs: Aristophanes on Tragedy and Comedy." In Aristophanes and His Tragic Muse, 241–84. BRILL, 2016. http://dx.doi.org/10.1163/9789004310919_009.

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Carbon, Jan-Mathieu, Saskia Peels, and Vinciane Pirenne-Delforge. "Regulation concerning sacrificial provisions for the Thesmophoria in the deme of Cholargos." In Collection of Greek Ritual Norms (CGRN). F.R.S.-FNRS / Université de Liège / Collège de France, 2017. http://dx.doi.org/10.54510/cgrn79.

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