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Journal articles on the topic 'Thesmophoria'

Author: Grafiati

Published: 4 June 2021

Last updated: 2 March 2023

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1

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

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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

Miles, Sarah. "(S.) Halliwell Aristophanes: Clouds, Women at the Thesmophoria, Frogs: A Verse Translation with Introduction and Notes. Oxford: Oxford University Press, 2015. Pp. xcv + 298. £55. 9780198149941." Journal of Hellenic Studies 137 (2017): 231–32. http://dx.doi.org/10.1017/s0075426917000210.

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12

Sommerstein, Alan H. "J. Henderson (ed.): Aristophanes Birds, Lysistrata, Women at the Thesmophoria. Pp. 618. Cambridge, MA and London: Harvard University Press, 2000. Cased, £12.95. ISBN: 0-674-99587-2." Classical Review 52, no. 1 (March 2002): 153. http://dx.doi.org/10.1093/cr/52.1.153.

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13

Rourke, J. P. "Thesmophora, a new genus of Stilbaceae from South Africa." Edinburgh Journal of Botany 50, no. 1 (March 1993): 89–95. http://dx.doi.org/10.1017/s0960428600000718.

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Thesmophora scopulosa Rourke (Stilbaceae) a monotypic genus endemic to the Ceres mountains, South Western Cape Province, South Africa, is described. It is characterized particularly by its pendulous ovules and 4-lobed corolla.

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14

Tréheux, Jacques. "Localisation du Thesmophorion à Délos." Bulletin de correspondance hellénique 111, no. 2 (1987): 495–99. http://dx.doi.org/10.3406/bch.1987.4753.

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15

Kourou, Nota. "Ancestral and chthonic cults at Tenos." Opuscula. Annual of the Swedish Institutes at Athens and Rome 14 (November 1, 2021): 305–29. http://dx.doi.org/10.30549/opathrom-14-14.

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This paper presents the material evidence from two neighbouring Early Iron Age sites at Xobourgo on Tenos, identified as sacred places, and comments on their religious character and evolution. The first, conventionally named the Pro-Cyclopean Sanctuary, has a purely mortuary character. It starts in the Late Protogeometric period with an ancestral cult on a pebble platform over an empty grave, continues with a number of pyre pits inside enclosure walls, and ends up with a chthonic cult at an eschara in the Late Geometric period to be replaced by a small sacred oikos in the 7th century. The second starts as an open-air shrine, named the Pre-Thesmophorion Shrine, with an eschara and a protected place for storing pithoi, and it is turned into a Demeter sanctuary, a Thesmophorion, with a small temple in the Classical period. After considering the development and phases of both sites, it is claimed that they have similar, though not identical, cultic roles. Their different architectural and religious evolution is considered as largely dependent on social changes and historical conditions. They are compared and discussed against contemporary archaeological evidence for ancestral and chthonic cults focusing on such evidence from Tenos.

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16

Burn, L. "Les terres cuites votives du Thesmophorion: de l'atelier sanctuaire. A Muller." Classical Review 48, no. 1 (January 1, 1998): 129–31. http://dx.doi.org/10.1093/cr/48.1.129.

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17

Tréheux, Jacques. "Un Document nouveau sur le Néôrion et le Thesmophorion à Délos." Revue des Études Grecques 99, no. 472 (1986): 293–317. http://dx.doi.org/10.3406/reg.1986.1473.

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18

Mason, Richard S., and Arthur Muller. "Les terres cuites votives du Thesmophorion: De l'atelier au sanctuaire 1-2." American Journal of Archaeology 103, no. 2 (April 1999): 370. http://dx.doi.org/10.2307/506768.

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19

Graham, H. "Une societe agronomique au XVIIIe siecle: les Thesmophores de Blaison en Anjou." French History 27, no. 2 (January 2, 2013): 288–90. http://dx.doi.org/10.1093/fh/crs148.

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20

Saetta Cottone, Rossella. "Agathon, Euripide et le thème de la ΜΙΜΗΣΙΣ dramatique dans les Thesmophories d'Aristophane." Revue des Études Grecques 116, no. 2 (2003): 445–69. http://dx.doi.org/10.3406/reg.2003.4546.

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21

Jessenne, Jean-Pierre. "Antoine Follain (dir.), Une société agronomique au XVIIIe siècle. Les Thesmophores de Blaison en Anjou." Annales historiques de la Révolution française, no. 367 (March 1, 2012): 220–22. http://dx.doi.org/10.4000/ahrf.12380.

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22

Boehler, Jean-Michel. "Antoine Follain (ÉD.), Une société agronomique au XVIIIe siècle. Les Thesmophores de Blaison en Anjou, Dijon, Éditions universitaires, 2010, 280 p., ISBN 978-2-915611-56-4." Revue d’histoire moderne et contemporaine 59-3, no. 3 (2012): 179. http://dx.doi.org/10.3917/rhmc.593.0179.

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23

JAY-ROBERT, Ghislaine. "Rôle de la femme dans Lysistrata, les Thesmophories et l’Assemblée des Femmes d’Aristophane, ou Les femmes et la création théâtrale." Euphrosyne 34 (January 2006): 35–50. http://dx.doi.org/10.1484/j.euphr.5.124301.

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24

Tomlinson, R. A. "Eretria. Ausgrabungen und Forschungen. 7. I. R. Metzger Das Thesmophorion von Eretria: Funde und Befunde eines Heiligtums. Berne: Francke. 1985. Pp. 93, [41] plates. Sw. fr. 98/DM 118." Journal of Hellenic Studies 107 (November 1987): 250–51. http://dx.doi.org/10.2307/630158.

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25

Burn, Lucilla. "Thesmophoriazusae - A. Muller: Les terres cuites votives du Thesmophorion: de l'atelier au sanctuaire. (Études Thasiennes, 17.) 2 vols. Pp. xiv + 572, 141 pls. Athens and Paris: École Française d'Athènes, De Boccard, 1996. Paper. ISBN: 2-86958-080-0." Classical Review 48, no. 1 (April 1998): 129–31. http://dx.doi.org/10.1017/s0009840x0033075x.

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26

Emir, Başak. "THESMOPHORIA." JOURNAL OF ANCIENT HISTORY AND ARCHAEOLOGY 1, no. 4 (January 6, 2015). http://dx.doi.org/10.14795/j.v1i4.89.

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27

Griffith, R. Drew. "Cannibal Demeter (Pind. Ol. 1.52) and the Thesmophoria Pigs." Classical Journal 111, no. 2 (2015). http://dx.doi.org/10.1353/tcj.2015.0006.

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28

Trümpy, Catherine. "Die Thesmophoria, Brimo, Deo und das Anaktoron: Beobachtungen zur Vorgeschichte des Demeterkults." Kernos, no. 17 (January 1, 2004). http://dx.doi.org/10.4000/kernos.1399.

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29

MacCarthy, Evan A. "Lysistrata in Kleindeutschland: The German-American Reception of Schubert's Die Verschworenen (D. 787)." Nineteenth-Century Music Review, September 8, 2022, 1–24. http://dx.doi.org/10.1017/s1479409822000283.

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Franz Schubert's final attempt at a Singspiel was Die Verschworenen (The Conspirators, D. 787), a loose adaptation of three comedies by Aristophanes: Lysistrata, Ecclesiazusae (Assemblywomen) and Thesmophoriazusae (Women at the Thesmophoria). Composed in 1823, but not premiered until 1861 (in Vienna), the work was successfully revived for its United States premiere 18 months later, in Hoboken, New Jersey, for a thriving German-American cultural community at the time of the American Civil War. The historical conditions of early performances in Hoboken and the Kleindeutschland neighbourhood of Manhattan, and the reasons for the work's programming by its conductor, Friedrich Adolf Sorge, a prominent German-American political and labour leader who wanted the arts to ‘shake up the people’, are addressed. Schubert's Singspiel had several layers of meaning for its audiences of mostly German immigrants living in the New York City area: as an adaptation of Aristophanes’s Lysistrata, set in the Crusades, it was a comic plea for peace both in the early years of the Civil War and amid the violent political strife on the path toward German unification. Its use of parts of Aristophanes’s Ecclesiazusae suggested relevance to labour disputes that Sorge had been involved in since the 1850s and would eventually lead himself after establishing the New York Section of the International Workingmen's Association. In this context, Schubert's work becomes both Germanic and Hellenic, medieval and modern, thereby becoming an assurance of Old-World culture for its varied German-American audiences.

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30

Pautasso, Antonella. "Il Thesmophorion di Entella. Scavi in Contrada Petraro." Les Carnets de l'ACoSt, no. 16 (April 29, 2017). http://dx.doi.org/10.4000/acost.1066.

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