Cybele - Knowledge

1576:, who were usually drawn from Rome's highest ranking, wealthiest citizens. The Galli themselves, although imported to serve the day-to-day workings of their goddess's cult on Rome's behalf, represented an inversion of Roman priestly traditions in which senior priests were citizens, expected to raise families, and personally responsible for the running costs of their temples, assistants, cults, and festivals. As eunuchs, incapable of reproduction, the Galli were forbidden Roman citizenship and rights of inheritance; like their eastern counterparts, they were technically mendicants whose living depended on the pious generosity of others. For a few days of the year, during the Megalesia, Cybele's laws allowed them to leave their quarters, located within the goddess' temple complex, and roam the streets to beg for money. They were outsiders, marked out as Galli by their regalia, and their notoriously effeminate dress and demeanour, but as priests of a state cult, they were sacred and inviolate. From the start, they were objects of Roman fascination, scorn, and religious awe. No Roman, not even a slave, could castrate himself "in honour of the Goddess" without penalty; in 101 BC, a slave who had done so was exiled. Augustus selected priests from among his own freedmen to supervise Magna Mater's cult, and brought it under Imperial control. 1846:

liberation promised by Cybele's Anatolian cult. Contemporaneous with this, more or less, Dionysius of Halicarnassos pursues the idea that the "Phrygian degeneracy" of the Galli, personified in Attis, be removed from the Megalensia to reveal the dignified, "truly Roman" festival rites of the Magna Mater. Somewhat later, Vergil expresses the same deep tension and ambivalence regarding Rome's claimed Phrygian, Trojan ancestors, when he describes his hero Aeneas as a perfumed, effeminate Gallus, a half-man who would, however, "rid himself of the effeminacy of the Oriental in order to fulfill his destiny as the ancestor of Rome." This would entail him and his followers shedding their Phrygian language and culture, to follow the virile example of the Latins. In Lucretius' description of the goddess and her acolytes in Rome, her priests provide an object lesson in the self-destruction wrought when passion and devotion exceed rational bounds; a warning, rather than an offer.

1902: 1176: 45: 913:) would have arrived with the goddess, along with at least some of the wild, ecstatic features of her Greek and Phrygian cults. The histories of her arrival deal with the piety, purity, and status of the Romans involved, the success of their religious stratagem, and power of the goddess herself; she has no consort or priesthood, and seems fully Romanised from the first. Some modern scholars assume that Attis must have followed much later; or that the Galli, described in later sources as shockingly effeminate and flamboyantly "un-Roman", must have been an unexpected consequence of bringing the goddess in blind obedience to the Sibyl; a case of "biting off more than one can chew". Others note that Rome was well versed in the adoption (or sometimes, 1800: 1826:, who presented their cults as a repulsive combination of blood-bath, incest, and sexual orgy, derived from the myths of Agdistis. This has been presumed the most ancient, violent, and authentically Phrygian version of myth and cult, closely following an otherwise lost orthodox, approved version preserved by the priest-kings at Pessinous and imported to Rome. Arnobius claimed several scholarly sources as his authority; but the oldest versions are also the most fragmentary and, during an interval of several centuries, apt to diverge into whatever version suited a new audience, or potentially, new acolytes. Greek versions of the myth recall those concerning the mortal 270: 811: 376:("Mother"), suggest that she was a mediator between the "boundaries of the known and unknown": the civilized and the wild, the worlds of the living and the dead. Her association with hawks, lions, and the stone of the mountainous landscape of the Anatolian wilderness, seem to characterize her as mother of the land in its untrammeled natural state, with power to rule, moderate or soften its latent ferocity, and to control its potential threats to a settled, civilized life. Anatolian elites sought to harness her protective power to forms of ruler-cult; in Phrygia, the 898: 1552:, site of the temple whence the Magna Mater was brought to Rome, was a theocracy whose leading Galli may have been appointed via some form of adoption, to ensure "dynastic" succession. The highest ranking Gallus was known as "Attis", and his junior as "Battakes". The Galli of Pessinus were politically influential; in 189 BC, they predicted or prayed for Roman victory in Rome's imminent war against the Galatians. The following year, perhaps in response to this gesture of goodwill, the Roman senate formally recognised 1959: 1360:. Cults to Claudia Quinta are likely, particularly in the Imperial era. Rome seems to have introduced evergreen cones (pine or fir) to Cybele's iconography, based at least partly on Rome's "Trojan ancestor" myth, in which the goddess gave Aeneas her sacred tree for shipbuilding. The evergreen cones probably symbolised Attis' death and rebirth. Despite the archaeological evidence of early cult to Attis at Cybele's Palatine precinct, no surviving Roman literary or epigraphic source mentions him until 1057: 740: 1619: 1889:. Modern scholarship remarks that as Cybele's Leo rises above the horizon, Taurus (the Bull) sets; the lion thus dominates the bull. Some of the possible Greek models for Cybele's Megalensia festival include representations of lions attacking and dominating bulls. The festival date coincided, more or less, with events of the Roman agricultural calendar (around April 12) when farmers were advised to dig their vineyards, break up the soil, sow 1373: 1534: 797:'s conquests, "wandering devotees of the goddess became an increasingly common presence in Greek literature and social life; depictions of Attis have been found at numerous Greek sites". When shown with Cybele, he is always the younger, lesser deity, or perhaps her priestly attendant. In the mid 2nd century, letters from the king of Pergamum to Cybele's shrine at Pessinos consistently address its chief priest as "Attis". 570: 1105:

petals are scattered, and clouds of incense arise. The goddess's sculpted image wears the Mural Crown and is seated within a sculpted, lion-drawn chariot, carried high on a bier. The Roman display of Cybele's Megalesia procession as an exotic, privileged public pageant offers signal contrast to what is known of the private, socially inclusive Phrygian-Greek mysteries on which it was based.

326:, each known as "mother" and associated with specific Anatolian mountains or other localities: a goddess thus "born from stone". She is ancient Phrygia's only known goddess, the divine companion or consort of its mortal rulers, and was probably the highest deity of the Phrygian state. Her name, and the development of religious practices associated with her, may have been influenced by the 484: 941: 1392: 1557:

with "colourful attire and headdress, like a crown, with regal associations unwelcome to the Romans". Yet the senate supported him; and when a plebeian tribune who had violently opposed his right to address the senate died of a fever (or, in the alternative scenario, when the prophesied Roman victory came) Magna Mater's power seemed proven.

937:, in Rome she was the city's protector, contained within her Palatine precinct, along with her priesthood, at the geographical heart of Rome's most ancient religious traditions. She was promoted as patrician property; a Roman matron – albeit a strange one, "with a stone for a face" – who acted for the clear benefit of the Roman state. 1945: 2691:"Phrygian" costume with several non-Greek, "oriental" peoples, including their erstwhile foes, the Persians and Trojans. In some Greek states, Attis was met with outright hostility; but his vaguely "Trojan" associations would have been counted in his favour for the eventual promotion of his Roman cult. See 1845:

follows Attis' initially ecstatic self-castration into exhausted sleep, and a waking realisation of all he has lost through his emotional slavery to a domineering and utterly self-centered goddess; it is narrated with a rising sense of isolation, oppression, and despair, virtually an inversion of the

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Rome characterised the Phrygians as barbaric, effeminate orientals, prone to excess. While some Roman sources explained Attis' death as punishment for his excess devotion to Magna Mater, others saw it as punishment for his lack of devotion, or outright disloyalty. Only one account of Attis and Cybele

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were staged. At the top of the steps was a statue of the enthroned goddess, wearing a mural crown and attended by lions. Her altar stood at the base of the steps, at the proscenium's edge. The first temple was damaged by fire in 111 BC, and was repaired or rebuilt. It burnt down in the early Imperial

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families claimed Trojan ancestry; so the "return" of the Mother of all Gods to her once-exiled people would have been particularly welcome, even if her spouse and priesthood were not; its accomplishment would have reflected well on the principals involved and, in turn, on their descendants. The upper

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Ground preparations for the building of St. Peter's basilica on the Vatican Hill uncovered a shrine, known as the Phrygianum, with some 24 dedications to Magna Mater and Attis. Many are now lost, but most that survive were dedicated by high-status Romans after a taurobolium sacrifice to Magna Mater.

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as the ancestral home of the Roman people, granting it extra territory and tax immunity. In 103, a Battakes traveled to Rome and addressed its senate, either for the redress of impieties committed at his shrine, or to predict yet another Roman military success. He would have cut a remarkable figure,

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Cybele's major mythographic narratives attach to her relationship with Attis, who is described by ancient Greek and Roman sources and cults as her youthful consort, and as a Phrygian deity. In Phrygia, "Attis" was not a deity, but both a commonplace and priestly name, found alike in casual graffiti,

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describes the procedure as relatively safe, but it is not known at what stage in their career the Galli performed it, or exactly what was removed, or even whether all Galli performed it. Some Galli devoted themselves to their goddess for most of their lives, maintained relationships with relatives

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The Taurobolium and Criobolium are not tied to any particular date or festival, but probably draw on the same theological principles as the life, death, and rebirth cycle of the March "holy week". The celebrant personally and symbolically took the place of Attis, and like him was cleansed, renewed

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describes this procession as wild Phrygian "mummery" and "fabulous clap-trap", in contrast to the Megalesian sacrifices and games, carried out in what he admires as a dignified "traditional Roman" manner; Dionysius also applauds the wisdom of Roman religious law, which forbids the participation of

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and Cybele was one of the four main deities, to whom serving councillors sacrificed, along with Zeus, Athena, and Apollo. The highly influential fifth-century BC statue of Cybele enthroned by Agoracritus was located in this building. The building was rebuilt around 150 BC, with separate rooms for

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present him as founder of Cybele's Galli priesthood but in Servius' account, written during the Roman Imperial era, Attis castrates a king to escape his unwanted sexual attentions, and is castrated in turn by the dying king. Cybele's priests find Attis at the base of a pine tree; he dies and they

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Roller believes that the name "Attis" was originally associated with the Phrygian Royal family and inherited by a Phrygian priesthood or theocracy devoted to the Mother Goddess, consistent with Attis' mythology as deified servant or priest of his goddess. Greek cults and Greek art associate this

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The sheer expense of the Taurobolium ensured that its initiates were from Rome's highest class, and even the lesser offering of a Criobolium would have been beyond the means of the poor. Among the Roman masses, there is evidence of private devotion to Attis, but virtually none for initiations to

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vividly describes the procession's armed "war dancers" in their three-plumed helmets, clashing their shields together, bronze on bronze, "delighted by blood"; yellow-robed, long-haired, perfumed Galli waving their knives, wild music of thrumming tympanons and shrill flutes. Along the route, rose

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has a priest stand in a pit beneath a slatted wooden floor; his assistants or junior priests dispatch a bull, using a sacred spear. The priest emerges from the pit, drenched with the bull's blood, to the applause of the gathered spectators. This description of a Taurobolium as blood-bath is, if

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Scholars are divided as to whether the entire series was more or less put into place under Claudius, or whether the festival grew over time. The Phrygian character of the cult would have appealed to the Julio-Claudians as an expression of their claim to Trojan ancestry. It may be that Claudius

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Rome's strictures against castration and citizen participation in Magna Mater's cult limited both the number and kind of her initiates. From the 160s AD, citizens who sought initiation to her mysteries could offer either of two forms of bloody animal sacrifice – and sometimes both – as lawful

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For Lucretius, Roman Magna Mater "symbolised the world order": her image held reverentially aloft in procession signifies the Earth, which "hangs in the air". She is the mother of all, ultimately the Mother of humankind, and the yoked lions that draw her chariot show an otherwise ferocious

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show her alongside young female and male attendants with torches, and with vessels for purification. Literary sources describe joyous abandonment to the loud, percussive music of tympanon, castanets, clashing cymbals, and flutes, and to the frenzied "Phrygian dancing", perhaps a form of

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the dedications of personal monuments, as well as at several of Cybele's Phrygian shrines and monuments. His divinity may therefore have begun as a Greek invention based on what was known of Cybele's Phrygian cult. His earliest certain image as deity appears on a 4th-century BC Greek

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in his flight from the destruction of Troy. She gives the Trojans her sacred tree for shipbuilding, and begs Jupiter to make the ships indestructible. These ships become the means of escape for Aeneas and his men, guided toward Italy and a destiny as ancestors of the Roman people by

1561: 3190:, p. 293 and note 39: "... one can see how a Phrygian in an elaborately embroidered robe might have clashed noticeably with the plain, largely monochromatic Roman tunic and toga"; cf Augustus's "efforts to stress the white toga as the proper dress for Romans." 1355:

Significant anniversaries, stations, and participants in the 204 arrival of the goddess – including her ship, which would have been thought a sacred object – may have been marked from the beginning by minor, local, or private rites and festivals at Ostia, Rome, and

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Phrygia in Antiquity: From the Bronze Age to the Byzantine Period: Proceedings of an International Conference "The Phrygian Lands over Time: From Prehistory to the Middle of the 1st Millennium AD", Held at Anadolu University, Eskisehir, Turkey, 2nd-8th November,

2220:: "the Magnesians, who live to the north of Spil Mount, have on the rock Coddinus the most ancient of all the images of the Mother of the gods. The Magnesians say that it was made by Broteas the son of Tantalus." The image was probably Hittite in origin; see 1783:) restored their temple of Cybele and Attis after a disastrous fire in 288 AD. Lavish new fittings paid for by the private group included the silver statue of Cybele and her processional chariot; the latter received a new canopy with tassels in the form of 1238:("Day of Blood"), a frenzy of mourning when the devotees whipped themselves to sprinkle the altars and effigy of Attis with their own blood; some performed the self-castrations of the Galli. The "sacred night" followed, with Attis placed in his ritual tomb. 3823:

Prudentius is the sole original source for this version of a Taurobolium. Beard, p. 172, referring to it; " quite contrary to the practice of traditional civic sacrifice in Rome, in which the blood was carefully collected and the officiant never sullied."

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after traveling and acquiring knowledge among the Greeks in the 6th century BC, his brother, the Scythian king, put him to death for celebrating Cybele's mysteries. The historicity of this account and that of Anacharsis himself are widely questioned. In

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or, in emerging from the pit or tomb, "reborn". These regenerative effects were thought to fade over time, but they could be renewed by further sacrifice. Some dedications transfer the regenerative power of the sacrifice to non-participants, including

1076:(plays and other entertainments based on religious themes), probably performed on the deeply stepped approach to her temple; some of the plays were commissioned from well-known playwrights. On April 10, her image was taken in public procession to the 3800:

Caelestia (C.I.L. X.1596) – but anti-pagan polemic represents it as hers. Some scholarship defines the Criobolium as a rite of Attis; but some dedication slabs show the bull's garlanded head (Taurobolium) with a ram's (Criobolium), and no mention of

764:) who carries a tympanon in her left hand. With her right, she hands him a jug, as if to welcome him into her cult with a share of her own libation. Later images of Attis show him as a shepherd, in similar relaxed attitudes, holding or playing the 760:. It shows him as the Hellenised stereotype of a rustic, eastern barbarian; he sits at ease, sporting the Phrygian cap and shepherd's crook of his later Greek and Roman cults. Before him stands a Phrygian goddess (identified by the inscription as 1173:("tree bearers") cut down a tree, suspended from it an image of Attis, and carried it to the temple with lamentations. The day was formalized as part of the official Roman calendar under Claudius. A three-day period of mourning followed. 709:, as he lay in the cave of his birth. In cult terms, they seem to have functioned as intercessors or intermediaries between goddess and mortal devotees, through dreams, waking trance, or ecstatic dance and song. They include the armed 609:

notes that Rhea-Cybele's popular rites in Athens were sometimes held in conjunction with Dionysus' procession. Both were regarded with caution by the Greeks, as being foreign, to be simultaneously embraced and "held at arm's length".

1596:, St. Augustine saw Galli "parading through the squares and streets of Carthage, with oiled hair and powdered faces, languid limbs and feminine gait, demanding even from the tradespeople the means of continuing to live in disgrace". 1432:

accurate, an exception to usual Roman sacrificial practice; it may have been no more than a bull sacrifice in which the blood was carefully collected and offered to the deity, along with its organs of generation, the testicles.

3605:. The Gaianum was a track used by Caligula for chariot exercises. Salzman (p. 169) sees the Gaianum as a site alternative to the Phrygianum, access to which would have been obstructed in the 4th century by the construction of 407:

sacrifices during the Roman imperial era. Over time, her Phrygian cults and iconography were transformed, and eventually subsumed, by the influences and interpretations of her foreign devotees, at first Greek and later Roman.

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at a Phrygian rock-cut shrine, dated to the first half of the 6th century BC, is usually read as "Mother of the mountain", a reading supported by ancient classical sources, and consistent with Cybele as any of several similar

3828:, p. 1 ff., believes that in early versions of these sacrifices, the animal's blood may have simply have been collected in a vessel; and that this was elaborated into what Prudentius more-or-less accurately describes. 3085:, 4. 299; cf "Phrygian Mater and Greek Meter, for whom fertility was rarely an issue, and whose association with wild and unstructured mountain landscape was directly at odds with agriculture and the settled countryside". 4410:, p. 339-340, 342; Lucretius claims the authority of "the old Greek poets" but describes the Roman version of Cybele's procession; to most of his Roman readers, his interpretations would have seemed familiar ground. 2251: 4130:, p. 203, citing Pliny the Elder, Natural History, 11.261; 35.165, and noting that "Procedures called "castration" in ancient times encompassed everything from vasectomy to complete removal of penis and testicles. 3792:), which some Romans assumed as their own and Cybele's "native" city. The form of taurobolium presented by later Roman sources probably developed over time, and was not unique to Magna Mater – one was given at 1749:" as practiced in Rome. This feast was probably held within the building, with attendance reserved for the aristocratic sponsors of the goddesses rites; the flesh of her sacrificial animal provided their meat. 1587:

The religiously lawful circumstances for a Gallus's self-castration remain unclear; some may have performed the operation on the Dies Sanguinis ("Day of Blood") in Cybele and Attis' March festival.

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attended. The return trip was made by torchlight, with much rejoicing. The ceremony alluded to, but did not reenact, Cybele's original reception in the city, and seems not to have involved Attis.

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bury him, emasculate themselves in his memory, and celebrate him in their rites to the goddess. This account might attempt to explain the nature, origin, and structure of Pessinus' theocracy. A

2716:, pp. 248–56. For discussion and critique on this and other complex narrative, cultic and mythological links among Cybele, Agdistis, and Attis, see Lancellotti, Maria Grazia, Brill, 2002 2080:

With reference to Cybele's origins and precursors, S.A. Takács describes "A terracotta statuette of a seated (mother) goddess giving birth with each hand on the head of a leopard or panther,"

605:(Dionysus by tigers or panthers, Cybele by lions), accompanied by wild music and an ecstatic entourage of exotic foreigners and people from the lower classes. At the end of the 1st century BC 2381:(Πότνια Θηρῶν) can sometimes be found as a title in ancient sources, but is used in modern scholarship for an iconographic schema, in which a female figure is flanked by or grips two animals. 3065:

In Greece and Phrygia, most cults to the goddess were popular, and privately funded; her former, ancient role as goddess of the former Phrygian State was as defunct as the state itself. See

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confirmed that the goddess should be brought to Rome. The goddess arrived in Rome in the form of Pessinos' black meteoric stone. Roman legend connects this voyage, or its end, to the matron

534:(a hand drum). Both were Greek innovations to her iconography and reflect key features of her ritual worship introduced by the Greeks which would be salient in the cult's later development. 933:, and honoured her and each other with lavish, private festival banquets from which her Galli would have been conspicuously absent. Whereas in most of her Greek cults she dwelt outside the 687:, but she also had publicly established temples in many Greek cities, including Athens and Olympia. Her "vivid and forceful character" and association with the wild, set her apart from the 472:("Mistress of animals"), with her mastery of the natural world expressed by the lions that flank her, sit in her lap, or draw her chariot. This schema may derive from a goddess figure from 2722: 1175: 2021: 4246:

The sellisternium and various other elements of ritus Graecus "proved Rome's profound religious and cultural rooting in the Greek world". See Scheid, John, in Rüpke, Jörg (Editor),

4862:. Edited by Collins Billie Jean, Bachvarova Mary R., and Rutherford Ian C., Oxford, UK: Oxbow Books, 2008. pp. 159-64. Accessed July 11, 2020. www.jstor.org/stable/j.ctt1cd0nsg.22. 2247: 480:

places her among the "foreign gods" of Greek religion, a complex figure combining a putative Minoan-Mycenaean tradition with the Phrygian cult imported directly from Asia Minor.

1649:. Several Metroa were established in Greek cities from the fifth century BC onward. The Metroon at Athens was established in the early fifth century BC on the west side of the 673:

from an earlier date. The account may reflect real resistance to Cybele's cult, but Lynne Roller sees it as a story intended to demonstrate Cybele's power, similar to myth of

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in Phrygia, the mother goddess—identified by the Greeks as Cybele—took the form of an unshaped stone of black meteoric iron, and may have been associated with or identical to

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Augustan ideology identified Magna Mater with Imperial order and Rome's religious authority throughout the empire. Augustus claimed a Trojan ancestry through his adoption by

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and statuary. By this time, Rome had absorbed the goddess's Greek and Phrygian homelands, and the Roman version of Cybele as Imperial Rome's protector was introduced there.

44: 4700: 4869:. Edited by Çilingiroğlu A. and French D.H.. London: British Institute at Ankara, 1994. pp. 189-98. Accessed July 11, 2020. www.jstor.org/stable/10.18866/j.ctt1pc5gxc.29. 388:, representing the city walls. At the same time, her power "transcended any purely political usage and spoke directly to the goddess' followers from all walks of life". 1822:

The most complex, vividly detailed, and lurid accounts of Magna Mater and Attis were produced as anti-pagan polemic in the late 4th century by the Christian apologist

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established observances mourning the death of Attis, before he had acquired his full significance as a resurrected god of rebirth, expressed by rejoicing at the later

1471:. Taurobolium dedications to Magna Mater tend to be more common in the Empire's western provinces than elsewhere, attested by inscriptions in (among others) Rome and 871: 416:

From around the 6th century BC, cults to the Anatolian mother-goddess were introduced from Phrygia into the ethnically Greek colonies of western Anatolia, mainland

1901: 452:("Mother of the gods"), whose raucous, ecstatic rites she may have acquired. As an exemplar of devoted motherhood, she was partly assimilated to the grain-goddess 222:, who was probably a Greek invention. In Greece, Cybele became associated with mountains, town and city walls, fertile nature, and wild animals, especially lions. 4440: 1592:

and partners throughout, and eventually retired from service. Galli remained a presence in Roman cities well into the Empire's Christian era. Some decades after

261:. Greek and Roman writers debated and disputed the meaning and morality of her cults and priesthoods, which remain controversial subjects in modern scholarship. 1134:

to nearly the end of the month. Citizens and freedmen were allowed limited forms of participation in rites pertaining to Attis, through their membership of two

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were held there in her honour; a statue of Magna Mater was permanently sited on the racetrack's dividing barrier, showing the goddess seated on a lion's back.

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who arrives in a lion-drawn chariot to the accompaniment of wild music, wine, and a disorderly, ecstatic following. Uniquely in Greek religion, she had a

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cult worship and archival storage, and it remained in use until Late Antiquity. A second Metroon in the Athenian suburb of Agrae was associated with the

3832:, p. 163, outright rejects Prudentius' testimony as anti-pagan hearsay, sheer fabrication, and polemical embroidery of an ordinary bull-sacrifice. 4826:

Knauer, Elfried R. (2006). "The Queen Mother of the West: A Study of the Influence of Western Prototypes on the Iconography of the Taoist Deity." In:

3135:(University of California Press, 1990), pp. 83–91, rejecting the scholarly tradition that the image represents an old man in an unknown rite for Venus 785:

Attis seems to have accompanied the diffusion of Cybele's cult through Magna Graecia; there is evidence of their joint cult at the Greek colonies of

3868:, p. 61 ff., 107, 101-104, 115 Some Taurobolium and Criobolium markers show a repetition between several years and more than two decades after. 498:

Cybele's early Greek images are small votive representations of her monumental rock-cut images in the Phrygian highlands. She stands alone within a

2837:. Ovid Fasti 4.180–372 has it brought directly from Mt. Ida. For discussion of problems attendant on such precise claims of origin, see Tacaks, in 2951:, p. 373, remarks that to presume Roman ignorance of the cult's true nature "makes Roman nobles look like buffoons, which they hardly were". 1518:

refers to Attis in the masculine until his emasculation, and in the feminine thereafter. Various Roman sources refer to the Galli as a middle or

4992: 1799: 307: 4056:, pp. 290–291, citing Diodorus's description of Battakes, and the latter's prediction of Roman victory in Plutarch, "Life of Marius," 17. 3814:, Vol. 47, (1997), pp. 89–103, British Institute at Ankara, for speculation that some Phrygian shaft monuments anticipate the Taurobolium pit. 5022: 4835: 4677: 4651: 4625: 4602: 4576: 4542: 4516: 2858: 1850:

offspring's duty of obedience to the parent. She herself is uncreated, and thus essentially separate from and independent of her creations.

1756:, the site of the goddess's arrival, had a fully developed sanctuary to Magna Mater and Attis, served by a local Archigallus and college of 310:

of the 8th century BC, the cult attributes of the Phrygian mother-goddess include attendant lions, a bird of prey, and a small vase for her

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In the religious revivalism of the later Imperial era, Magna Mater's notable initiates included the deeply religious, wealthy, and erudite

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festival to Magna Mater commenced on April 4, the anniversary of her arrival in Rome. The festival structure is unclear, but it included

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No contemporary text or myth survives to attest the original character and nature of Cybele's Phrygian cult. She may have evolved from a

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with Rhea led to Cybele's association with various male demigods who served Rhea as attendants, or as guardians of her son, the infant

273: 4529:(1994). "The Roman and the foreign: the cult of the "great mother" in imperial Rome". In Thomas, Nicholas; Humphrey, Caroline (eds.). 4011: 4007: 3027: 1746: 1542: 1496: 1441: 1417: 1088: 914: 875: 839: 1933:

celebrate their triumphs around the fountain, thus establishing the goddess as a symbol of Madrid and the Real Madrid football club.

5027: 4843: 4764: 1464: 103: 4963: 3735: 1158:, where he was discovered—depending on the version—by either shepherds or Cybele herself. The reed was gathered and carried by the 2893:, pp. 357–359. Attis' many votive statuettes at Cybele's Roman temple are evidence of his early, possibly private Roman cult. 1819:

s cult, is killed by a boar sent by Zeus, who is envious of the cult's success, and is rewarded for his commitment with godhood.

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relief shows its pediment. The goddess is represented by her empty throne and crown, flanked by two figures of Attis reclining on

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was Magna Mater's earthly equivalent, Rome's protector and symbolic "Great Mother"; the goddess is portrayed with Livia's face on

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14 she is "the Mother of all gods and all human beings." Cybele was readily assimilated with several Greek goddesses, especially

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claimed her among his ancestors. Claudius promoted Attis to the Roman pantheon and placed his cult under the supervision of the

917:) of foreign deities, and the diplomats who negotiated Cybele's move to Rome would have been well-educated, and well-informed. 1764:

None of these dedicants were priests of the Magna Mater or Attis, and several held priesthoods of one or more different cults.

1223:, the tree was laid to rest at the temple of the Magna Mater, with the traditional beating of the shields by Mars' priests the 3975: 4102: 3755: 2813: 1930: 1461: 1207: 1034: 847: 206:, evoked her as a protector, but her most celebrated Greek rites and processions show her as an essentially foreign, exotic 2829:, p. 168, following Livy 29, 10 – 14 for Pessinos (ancient Galatia) as the shrine from which she was brought. Varro's 920:

Romans believed that Cybele, considered a Phrygian outsider even within her Greek cults, was the mother-goddess of ancient

1683: 4865:

Roller, Lynne E. "THE PHRYGIAN CHARACTER OF KYBELE: THE FORMATION OF AN ICONOGRAPHY AND CULT ETHOS IN THE IRON AGE". In:

4318: 3183: 1815:) omits any suggestion of a personal or sexual relationship between them; Attis achieves divinity through his support of 1661:

in 480 BC, but repaired around 460 BC. The cult was deeply integrated into civic life; the Metroon was used as the state

537:

For the Greeks, the tympanon was a marker of foreign cults, suitable for rites to Cybele, her close equivalent Rhea, and

4534: 1501:"Attis" may have been a name or title of Cybele's priests or priest-kings in ancient Phrygia. Most myths of the deified 1457: 1437: 969: 287: 38: 5037: 2088:

says "The iconography found leads directly to the image of Kybele sitting upon her throne between two lions" (Burkert,

5012: 4997: 1997: 1732: 1609: 1364:, whose poem 63 places him squarely within Magna Mater's mythology, as the hapless leader and prototype of her Galli. 1339: 3606: 1718:. It was accessible via a long upward flight of steps from a flattened area or proscenium below, where the goddess's 713:, who danced around Zeus and clashed their shields to amuse him; their supposedly Phrygian equivalents, the youthful 384:, as her sponsor, consort, or co-divinity. As protector of cities, or city states, she was sometimes shown wearing a 897: 1804: 1092: 460:; but she also continued to be identified as a foreign deity, with many of her traits reflecting Greek ideas about 4854:. Eléments orientaux dans la religion grecque ancienne. Paris: Presses Universitaires de France. pp. 113–128. 4814:

D’Andria, Francesco, MAHMUT BILGE BAŞTÜRK, and JAMES HARGRAVE. "THE CULT OF CYBELE IN HIERAPOLIS OF PHRYGIA". In:

4142:, p. 203, and note 34, citing as example, the thanksgiving dedication to the Mother Goddess by a Gallus from 3784:, p. 1 ff. Possible Greek precursors for the taurobolium are attested around 150 BC in Asia Minor, including 3298: 1657:(town council). It was a rectangular building with three rooms and an altar in front. It was destroyed during the 5017: 4586: 4435:

Hannah, Robert, "Manilius, the Mother of the Gods and the "Megalensia": an Astrological Anomaly resolved ?"

1613: 1025:(purest or most virtuous woman) became "increasingly glorified and fantastic"; she was shown in the costume of a 4867:

Anatolian Iron Ages 3: The Proceedings of the Third Anatolian Iron Ages Colloquium Held at Van, 6-12 August 1990

1446:(birthday or anniversary) for the participant or recipient. Dedicants and participants could be male or female. 5007: 5002: 4568: 1507: 1135: 925: 890:. Pessinos' stone was later used as the face of the statue of the goddess. In due course, the famine ended and 658:

when one of her wandering priests was killed for his attempt to introduce her cult. The earliest source is the

1017:

Stories of Magna Mater's arrival were used to promote the fame of its principals, and thus their descendants.

4931: 2985:

In Roman tradition, the she-wolf who found Romulus and Remus sheltered them in her lair on the Palatine, the

1530:). The Galli's voluntary emasculation in service of the goddess was thought to give them powers of prophecy. 1305:. There the stone and sacred iron implements were bathed "in the Phrygian manner" by a red-robed priest. The 5032: 4669: 4594: 4526: 1893:, "and – curiously apposite, given the nature of the Mother's priests – castrate cattle and other animals." 1679: 1675: 31: 1739:; and by two lions who eat from bowls, as if tamed by her unseen presence. The scene probably represents a 510:

covers her shoulders and back. She is sometimes shown with lions in attendance. Around the 5th century BC,

4146:(in Anatolia), in gratitude for her intervention on behalf of the soldier Marcus Stlaticus, his partner "( 1812: 1654: 1344: 870:, who was accused of unchastity but proved her innocence with a miraculous feat on behalf of the goddess. 342: 3623: 842:, including a meteor shower, a failed harvest, and famine, seemed to warn of Rome's imminent defeat. The 625:

and exclusive to those who had undergone initiation, although it is unclear who Cybele's initiates were.

4942: 2938:

at around the same; Greek priestesses were brought to run the cult "for the benefit of the Roman state".

2750:, pp. 177–180. Pan is a "natural companion" for Cybele, and there is evidence of their joint cults. 2560: 1643:, which dates to the sixth or early fifth centuries BC. In Greek, a temple to Cybele was often called a 1636: 1252: 1097: 1061: 1838:- showing the grief and anger of a powerful goddess, mourning the helpless loss of her mortal beloved. 1154:("The Reed enters"), marking the birth of Attis and his exposure in the reeds along the Phrygian river 1056: 4972: 2712:

Both names are inscribed on the stele. Roller offers Agdistis as Phrygian Kybele's personal name. See

739: 601:

Their cults shared several characteristics: the foreigner-deity arrived in a chariot, drawn by exotic

186:, Cybele met with a mixed reception. She became partially assimilated to aspects of the Earth-goddess 4500: 2772: 1886: 1865:(represented by particular constellations) is ruled by one of twelve deities, known in Greece as the 1736: 1667: 1357: 530: 2742:, Greek god of shepherds, flocks, wild and wooded places, and unbridled sexuality. See Johnston, in 1123:

brought the development of an extended festival or "holy week" for Cybele and Attis in March (Latin

1014:. Once arrived in Italy, these ships have served their purpose and are transformed into sea nymphs. 3030:

with great ferocity by the Roman state, very soon after the official introduction of Cybele's cult.

2048: 1874: 1468: 1188: 998: 859: 794: 346: 191: 1958: 1333:

and by the Hilaria. The full sequence at any rate is thought to have been official in the time of

862:, the Roman Senate sent ambassadors to seek the king's consent; en route, a consultation with the 633:

In literary sources, the spread of Cybele's cult is presented as a source of conflict and crisis.

291: 160: 4898: 4890: 4846:(An article showing the probable derivation of the Daoist goddess, Xi Wangmu, from Kybele/Cybele) 4794: 4739: 4160: 1922: 1788: 1658: 1565: 1454: 718: 514:

created a fully Hellenised and influential image of Cybele that was set up in the Metroon in the

3271: 233:("Great Mother"). The Roman state adopted and developed a particular form of her cult after the 4688: 1251:("Rejoicing"), when Attis was reborn. Some early Christian sources associate this day with the 541:; of these, only Cybele holds the tympanon. She appears with Dionysus, as a secondary deity in 357:. This was believed to be the oldest image of the goddess, and was attributed to the legendary 175:

adopted and adapted her Phrygian cult and spread it to mainland Greece and to the more distant

4839: 4831: 4760: 4714: 4673: 4647: 4621: 4598: 4572: 4548: 4538: 4512: 4003: 3797: 3383: 3052:

C. C. Vermeule, "Greek and Roman Portraits in North American Collections Open to the Public,"

2935: 2918:

Several major Greek deities were adopted by Rome at about this time, including the Greek gods

2854: 2102: 1862: 1711: 1618: 1316:, sometimes interpreted as initiations into the mysteries of the Magna Mater and Attis at the 1029:, and Augustan ideology represented her as the ideal of virtuous Roman womanhood. The emperor 1011: 965: 883: 696: 614: 582: 299: 109: 4505:

Romanising Oriental Gods: Myth, Salvation and Ethics in the Cults of Cybele, Isis and Mithras

4439:, T. 45, Fasc. 4 (OCTOBRE-DÉCEMBRE 1986), pp. 864–872, Societe d’Etudes Latines de Bruxelles 3731:, pp. 367 ff.. For online Latin text and English translation of Catullus's poem 63, see 577:

and drawn by lions toward a votive sacrifice (right); above are heavenly symbols including a

399:

and blood offerings to Cybele, perhaps anticipating by several centuries the pit used in her

4882: 4786: 4704: 4643: 4617: 4508: 4031:

Brill, 2002, pp 101 – 104. This priestly "dynasty" may have begun around the 3rd century BC.

1992: 1950: 1918: 1882: 1866: 1227:

and the lustration of the trumpets perhaps assimilated to the noisy music of the Corybantes.

1220: 835: 666: 507: 445: 369:, Pessinos' mountain deity. This was the aniconic stone that was removed to Rome in 204 BC. 327: 238: 207: 195: 187: 77: 3282:, translated by Lysa Hochroth (Johns Hopkins University Press, 2004), pp. 51, 90, 123, 164. 1791:

was granted time to recant his beliefs, he spent it by burning a temple of Cybele instead.

4987: 4967: 4937: 4472: 3979: 3959: 3739: 3302: 2726: 1914: 1878: 1854: 1691: 1671: 1588: 1372: 1282: 1192: 1131: 1125: 977: 851: 622: 492: 473: 242: 234: 117: 4960: 2016: 1395:

Inscription set up by the dendrophores of Lugdunum for the wellbeing of the emperor, his

858:("Great Mother") of Phrygian Pessinos. As this cult object belonged to a Roman ally, the 4014:, filled "with an unholy spirit so as to seemingly predict the future to idle men"; see 3810:

See also Vecihi Özkay, "The Shaft Monuments and the 'Taurobolium' among the Phrygians",

3732: 3347:

On Roman Time: The Codex Calendar of 354 and the Rhythms of Urban Life in Late Antiquity

3133:

On Roman Time: The Codex Calendar of 354 and the Rhythms of Urban Life in Late Antiquity

2121:, pp. 67–68. This displaces the root meaning of "Cybele" as "she of the hair": see 1857:

inserts Cybele as the thirteenth deity of an otherwise symmetrical, classic Greco-Roman

1731:; it burned down again soon after, and Augustus rebuilt it in more sumptuous style; the 1560: 1533: 298:, of a "corpulent and fertile" female figure accompanied by large felines, dated to the 4635: 4560: 3145: 2122: 2085: 1987: 1926: 1707: 1650: 1334: 1077: 1018: 879: 867: 655: 574: 515: 477: 377: 323: 303: 249:

goddess, and thus an ancestral goddess of the Roman people by way of the Trojan prince

183: 168: 156: 124: 3165:

describes the hymns and ritual characteristics of Megalensia as Greek. See Takacs, in

1674:. It is a small hexastyle temple, the third to be built on the site after the archaic 1285:; when Cybele's sacred stone was taken in procession from the Palatine temple to the 1191:) in a chariot drawn by four lions, surrounded by dancing Corybantes (detail from the 929:

classes who sponsored the Magna Mater's festivals delegated their organisation to the

4981: 4947: 4902: 4798: 4753: 4507:. Religions in the Graeco-Roman World. Vol. 165. Translated by Gordon, Richard. 2188: 1741: 1723: 1715: 1703: 1242: 1155: 1073: 1026: 961: 887: 688: 663: 469: 421: 354: 4961:

Ancient History Sourcebook: Roman Religiones Licitae and Illicitae, c. 204 BC-112 AD

4616:. Études préliminaires aux religions orientales dans l'Empire romain. Vol. 10. 3972: 1384:, in France) commemorating a taurobolium for the Mother of the Gods under the title 834:("Mother of the Gods, from Mount Ida"). Rome officially adopted her cult during the 17: 2931: 2180: 1870: 1834:, who had some claim to cult as a 'Mother of all", or her rival for Adonis' love, 1753: 1519: 1472: 1321: 1286: 1216: 1184: 1081: 843: 774: 692: 569: 441: 372:

Images and iconography in funerary contexts, and the ubiquity of her Phrygian name

258: 226: 176: 65: 257:

over the Mediterranean world, Romanized forms of Cybele's cults spread throughout

2717: 1277:

and probably an innovation under Augustus, Literary references indicate that the

4774: 4709: 3955: 3019: 1964: 1842: 1538: 1413: 1403: 1087:

Roman bystanders seem to have perceived Megalesia as either characteristically "

769: 679: 594: 511: 400: 385: 57: 4941: 2873:, pp. 363–364: "a rather bizarre looking statue with a stone for a face", 2324:

Vecihi Özkay, "The Shaft Monuments and the 'Taurobolium' among the Phrygians",

483: 353:) cult to "the mother of the gods", whose image was carved into a rock-spur of 4820: 4819:. Edited by GOCHA R. TSETSKHLADZE, 24. Peeters Publishers, 2019. pp. 479–500. 4661: 4310: 3499: 3491: 3403: 3321: 3313: 2919: 2874: 2184: 1940: 1835: 1772: 1573: 1428: 1421: 1290: 1203: 1120: 786: 714: 702: 638: 630:

circle-dancing by women, to the roar of "wise and healing music of the gods".

586: 457: 404: 392: 172: 53: 4956:. Vol. 12 (11th ed.). Cambridge University Press. pp. 401–403. 4718: 4689:"La Diosa Blanca y el Real Madrid. Celebraciones deportivas y espacio urbano" 2266:, pp. 248–56, suggests "Agdistis" as Cybele's personal name at Pessinos. 1803:

Bronze fountain statuette of Cybele on a cart drawn by lions 2nd century AD,

1169:("The Tree enters"), commemorating the death of Attis under a pine tree. The 1064:(354 AD), perhaps either a Gallus or a theatrical performer for the Megalesia 4777:(1996). "Priests of the Goddess: Gender Transgression in Ancient Religion". 4552: 4464: 3411: 2739: 2555: 1977: 1831: 1298: 1256: 1101: 1051: 987:"stresses the barrenness of the earth before the Mother's arrival. Virgil's 940: 722: 691:. Her association with Phrygia led to particular unease in Greece after the 634: 542: 461: 4732:

Hesperia: The Journal of the American School of Classical Studies at Athens

1391: 1100:; Slaves are forbidden to witness any of this. In the late republican era, 1572:

In Rome, the Galli and their cult fell under the supreme authority of the

4259:

Duncan Fishwick, "The Cannophori and the March Festival of Magna Mater,"

3785: 3660:

Duncan Fishwick, "The Cannophori and the March Festival of Magna Mater",

3601: 3596: 3358:

Duncan Fishwick, "The Cannophori and the March Festival of Magna Mater",

3291:

Duncan Fishwick, "The Cannophori and the March Festival of Magna Mater",

3023: 2986: 2834: 2346: 1972: 1823: 1728: 1577: 1549: 1515: 1480: 1476: 1427:

A late, melodramatic and antagonistic account by the Christian apologist

1377: 1361: 1030: 993:(written between 29 and 19 BC) embellishes her "Trojan" features; she is 891: 761: 717:, who provided similarly wild and martial music, dance and song; and the 710: 695:, as Phrygian symbols and costumes were increasingly associated with the 674: 618: 602: 538: 525: 456:, whose torchlight procession recalled her search for her lost daughter, 396: 366: 362: 311: 295: 254: 237:

in 205 BC recommended her conscription as a key religious ally in Rome's

153: 4873:

Vassileva, Maya (2001). "Further considerations on the cult of Kybele".

4759:. Berkeley and Los Angeles, California: University of California Press. 3215:

Recalling the Kouretes and Corybantes of Cybele's Greek myths and cults.

1745:, a form of banquet usually reserved for goddesses, in accordance with " 4894: 4143: 3945: 3793: 3296: 2927: 2768: 1662: 1645: 1623: 1605: 1317: 1247: 1114: 930: 874:, supposedly the "best man" in Rome, was chosen to meet the goddess at 753: 743:

Roman Imperial Attis wearing a Phrygian cap and performing a cult dance

670: 651: 642: 590: 578: 547: 499: 453: 358: 215: 199: 164: 4743: 3144:

It was probably copied from a Greek original; the same appears on the

1401:, and his divine household, marking a taurobolium; the presence of an 1091:"; or Phrygian. At the cusp of Rome's transition to Empire, the Greek 4640:

Cybele, Attis, and Related Cults: Essays in Memory of M.J. Vermaseren

4261:

Transactions and Proceedings of the American Philological Association

3360:

Transactions and Proceedings of the American Philological Association

3293:

Transactions and Proceedings of the American Philological Association

3162: 3018:

cf the Roman response in 186 BC to the popular, unofficial, ecstatic

2923: 2341: 1909:. The fountain is fenced to keep the fans from damaging the monument. 1890: 1858: 1827: 1687: 1294: 1006: 989: 983:

Imperial Magna Mater protected the empire's cities and agriculture —

945: 863: 765: 757: 647: 626: 606: 552: 520: 437: 417: 335: 250: 203: 4886: 4830:. Ed. Victor H. Mair. University of Hawai'i Press. Pp. 62–115. 2082:

Cybele, Attis and related cults: essays in memory of M.J. Vermaseren

1905:

A crowd gathers in Plaza de Cibeles to celebrate the victory at the

502:, which represents her temple or its doorway, and is crowned with a 4790: 1787:

cones. Cybele drew ire from Christians throughout the Empire; when

1670:. At the end of the fifth century BC, a Metroon was established at 830:("great Idaean mother of the gods"), equivalent to the Greek title 683:. Many of Cybele's cults were funded privately, rather than by the 4852:

Koubaba, déesse anatolienne, et le problème des origines de Cybèle

4456: 1982: 1900: 1798: 1768: 1640: 1617: 1581: 1559: 1532: 1502: 1492: 1397: 1390: 1371: 1302: 1224: 1180: 1174: 1055: 973: 949: 939: 910: 906: 896: 809: 790: 749: 738: 734: 684: 568: 482: 381: 350: 331: 268: 219: 211: 159:; she may have a possible forerunner in the earliest neolithic at 43: 854:

and decided that Carthage might be defeated if Rome imported the

3789: 1719: 1553: 1381: 1274: 1002: 984: 921: 706: 246: 49: 4913:

trans. from Dutch by A. M. H. Lemmers (Thames and Hudson, 1977)

4858:

Munn, Mark. "Kybele as Kubaba in a Lydo-Phrygian Context". In:

3914:

As it was of her priest at Pessinus in the 2nd century BC: see

3330:

Time in Roman Religion: One Thousand Years of Religious History

1635:

The earliest known temple for Cybele in the Greek world is the

214:

priesthood. Many of her Greek cults included rites to a divine

4973:

The Warburg Institute Iconographic Database (images of Cybele)

3844:, p. 163 cf., the self-castration of Attis and the Galli. 3591:(Johns Hopkins University Press, 1992), p. 180, suggests that 1784: 95: 92: 4159:

St. Augustine, Book 7, 26, in Augustine, (trans. R W Dyson),

3949: 2352: 144: 135: 3005:, pp. 282–285. For statue description, see Summers, in 518:. It showed her enthroned, with a lion attendant, holding a 4860:

Anatolian Interfaces: Hittites, Greeks and Their Neighbours

2738:

The syrinx was a simple rustic instrument, associated with

2328:, Vol. 47, (1997), pp. 89–103, British Institute at Ankara. 654:

was founded to placate Cybele, who had visited a plague on

4920:

trans from Latin by West, David (Penguin Putnam Inc. 2003)

1694:, where they also served as state archives, as in Athens. 1096:

any Roman citizen in the procession, and in the goddess's

793:(southern Italy) from the 6th and 7th centuries BC. After 4755:

In Search of God the Mother: The Cult of Anatolian Cybele

4728:"Attis on Greek Votive Monuments; Greek God or Phrygian?" 3599:) into Rome on March 28, 37 AD, when he was acclaimed as 2101:

Elizabeth Simpson, "Phrygian Furniture from Gordion", in

566:, Cybele is said to have cured Dionysus of his madness. 86: 2596: 2594: 2022:

The American Heritage Dictionary of the English Language

1686:. In the fourth century, further Metroa are attested at 1584:, who was not a eunuch and held full Roman citizenship. 1564:

Statue of a Gallus (priest of Cybele) late 2nd century (

782:

is "a ritual cry shouted by followers of mystic rites".

4029:

Attis, between myth and history: king, priest, and God,

3929:

Attis, between myth and history: king, priest, and God,

2719:

Attis, between myth and history: king, priest, and God,

116:"Kubileya/Kubeleya Mother", perhaps "Mountain Mother"; 4642:. Religions in the Graeco-Roman World. Vol. 131. 3390:, 27.1; Rabun Taylor, "Roman Oscilla: An Assessment", 3268:

Attis, Between Myth and History: King, Priest, and God

2199:, pp. 105–106 takes this as the likely source of 1841:

The emotionally charged literary version presented in

905:

Most modern scholarship agrees that Cybele's consort,

3662:

Transactions of the American Philological Association

2248:

Dictionary of Greek and Roman Biography and Mythology

104: 83: 3905:, p. 1 ff. (listing the relevant inscriptions). 3527:

edition of R. Henry (Paris, 1971), p. 131; Salzman,

2877:

describes the stone as small, and encased in silver.

2315:, pp. 111, 114, 140; for quotation, see p. 146. 1702:

Magna Mater's temple stood high on the slope of the

1259:

attributed a "liberation from Hades" to the Hilaria.

89: 80: 4752: 3280:Mother of the Gods: From Cybele to the Virgin Mary 468:("Mother of the Mountains"). She is depicted as a 420:, the Aegean islands and the westerly colonies of 37:"Magna Mater" redirects here. For other uses, see 3727:, pp. 377 ff.; for Catullus, see Takacs, in 3054:Proceedings of the American Philosophical Society 2517:, pp. 149–151 and footnotes 20 – 25, citing 1438:emperors, the Imperial family and the Roman state 4446:, (trans. GP Goold, London, 1977) 2. 439 – 437. 4162:The city of God against the pagans, Books 1 – 13 3788:, and at Ilium (the traditional site of ancient 3525:Vita Isidori excerpta a Photio Bibl. (Cod. 242), 1060:Illustration of the month of April based on the 4701:Consejo Superior de Investigaciones Científicas 3349:(University of California Press, 1990), p. 166. 1510:refers to Cybele's priests in the feminine, as 886:, to await the completion of her temple on the 4614:The Taurobolium: Its evolution and terminology 3589:A New Topographical Dictionary of Ancient Rome 2681:, pp. 171–172 (and notes 110 – 115), 173. 1917:axis in Madrid has as one of its extremes the 1594:Christianity became the sole Imperial religion 1416:sacrificed a bull, the most potent and costly 878:; and Rome's most virtuous matrons (including 4150:, a term also applied to a husband or wife)". 3595:might instead refer to the "entry of Gaius" ( 3278:(Routledge, 2001), p. 91; Philippe Borgeaud, 3228:, pp. 292–293. See also Summers, K., in 2413: 2411: 2207:, pp. 67–68, where kubileya = mountain). 8: 4484: 3554: 3552: 3550: 3026:, similar in form to Cybele's Greek cults), 2889:, pp. 168, 178–9. See also Summers, in 1541:(high priest of Cybele) 2nd–3rd century AD ( 944:1st century BC marble statue of Cybele from 818:, the Mother of the Gods, from southern Gaul 167:'s only known goddess, and was probably its 4821:http://www.jstor.org/stable/j.ctv1q26v1n.28 4165:, Cambridge University Press, 1998, p.299. 2934:was incorporated within the Roman cults to 506:, a high, cylindrical hat. A long, flowing 1881:(the Lion), in astrological opposition to 1853:In the early Imperial era, the Roman poet 1760:(the ritual tree-bearers of "Holy Week"). 1682:. In the Roman period it was used for the 725:, magicians associated with metalworking. 440:, she is "Mistress Cybele the Mother". In 432:("Mother"), or from the early 5th century 4828:Contact and Exchange in the Ancient World 4708: 4351: 4349: 4347: 1580:introduced the senior priestly office of 1467:, who was twice consul; and possibly the 1138:, each dedicated to a specific task; the 597:), 2nd century BC; Gilded silver, ⌀ 25 cm 276:, flanked by large felines as arm-rests, 4366: 4364: 3951:Γάλλαι μητρὸς ὀρείης φιλόθυρσοι δρομάδες 2905:, p. 177, citing Vermaseren, M.J., 2183:'s Third dynasty. She was worshipped at 2044: 2042: 2040: 4911:Cybele and Attis: The Myth and the Cult 4284: 4272: 3944:"Gallai of the mountain mother, raving 3841: 3829: 3332:(Routledge, 2012), p. 88; Lancellotti, 2907:Cybele and Attis: the myth and the cult 2417: 2130: 2008: 1320:, near the Phrygianum sanctuary at the 4881:. British Institute at Ankara: 51–64. 4422:, pp. 297–299, citing Lucretius, 4419: 4394: 4382: 4370: 4355: 4338: 4317:. New York: Encyclopedia Press. 1914. 4234: 4222: 4210: 4198: 4186: 4174: 4139: 4127: 4098: 4086: 4074: 4053: 4040: 4015: 3990: 3915: 3902: 3890: 3865: 3853: 3825: 3781: 3698: 3686: 3254: 3199: 3187: 3149: 3119: 3107: 3078: 3066: 3002: 2990: 2960: 2800: 2788: 2776: 2747: 2713: 2699:, pp. 198–199, and Johnstone, in 2696: 2692: 2678: 2666: 2654: 2637: 2625: 2600: 2585: 2573: 2514: 2502: 2490: 2478: 2453: 2441: 2429: 2402: 2390: 2366: 2337: 2312: 2287: 2275: 2263: 2221: 2204: 2167: 2118: 2068: 341:In the 2nd century AD, the geographer 4693:Disparidades. Revista de Antropología 3635: 3558: 3371: 2902: 2886: 2826: 2246:Schmitz, Leonard, in Smith, William, 2107:The Furniture of Ancient Western Asia 1752:From at least 139 AD, Rome's port at 1424:used a lesser victim, usually a ram. 1412:substitutes for self-castration. The 7: 4475:, Historia Naturalis, 18. 246 – 249. 4407: 4115: 3878: 3728: 3724: 3711: 3626:as the chief proponent of this view. 3242: 3229: 3225: 3166: 3006: 2973: 2948: 2890: 2870: 2838: 2743: 2700: 2650: 2613: 2551: 2300: 2234: 2196: 2155: 2142: 1337:(reigned 138–161), but among extant 198:, and of the harvest–mother goddess 3931:Brill, 2002, p. 6, citing Servius, 3587:pp. 165, 167. Lawrence Richardson, 3022:cults (originating as festivals to 1037:(one of Rome's priestly colleges). 909:, and her eunuch Phrygian priests ( 2852:The Romans, from Village to Empire 1543:Archaeological Museum of Cherchell 1497:Sacerdos Matris Deum Magnae Idaeae 564:formerly attributed to Apollodorus 395:are thought to have been used for 25: 4531:Shamanism, history, and the state 2909:, Thames and Hudson, 1977, p. 96. 2537:, 64 – 169, Strabo 10.3.15 – 17 1108: 677:' arrival in Thebes recounted in 669:, but references to it appear in 253:. As Rome eventually established 4943:"Great Mother of the Gods" 3751:Taurobolium Matris Deum Augustae 3392:RES: Anthropology and Aesthetics 2053:Etymological Dictionary of Greek 1957: 1943: 1907:2017 UEFA Champions League final 1706:, overlooking the valley of the 924:(Ilium). Some of Rome's leading 76: 4321:from the original on 2018-06-26 4250:, Wiley-Blackwell, 2007, p.226. 3463:Attis, Between Myth and History 3388:De errore profanarum religionum 3334:Attis, Between Myth and History 3202:, p. 296, citing Cicero, 3039:P. Lambrechts, "Livie-Cybele," 2084:1996:376; of this iconic type 915:the "calling forth", or seizure 872:Publius Cornelius Scipio Nasica 4932:Britannica Online Encyclopædia 3933:Commentary on Vergil's Aeneid, 3056:108 (1964): 106, 126, fig. 18. 2129:, 1971, I 293 no 13, noted in 1931:Spanish football national team 1795:Myths, theology, and cosmology 1281:was "well established" by the 1208:Archaeological Museum of Milan 1001:himself, and protector of the 660:Hymn to the Mother of the Gods 573:Cybele in a chariot driven by 1: 4993:Hellenistic Anatolian deities 4687:Ortiz García, Carmen (2006). 4248:A Companion to Roman Religion 2695:, pp. 248–256. See also 2025:(5th ed.). HarperCollins 1921:("Cybele's Square") with the 1196: 613:Cybele was also the focus of 493:Ancient Agora Museum, Athens) 277: 61: 5023:Life-death-rebirth goddesses 4751:Roller, Lynn Emrich (1999). 4726:Roller, Lynn Emrich (1994). 4535:University of Michigan Press 4189:, pp. 162–163, 216–217. 3954:, tentatively attributed to 3178:Dionysius_of_Halicarnassus, 3161:In the late Republican era, 3081:, p. 280, citing Ovid, 2369:, pp. 144–145, 170–176. 901:Silver tetradrachm of Smyrna 838:(218 to 201 BC), after dire 302:and identified by some as a 202:. Some city-states, notably 39:Magna Mater (disambiguation) 4909:Vermaseren, Maarten Jozef. 4710:10.3989/rdtp.2006.v61.i2.21 4027:Lancellotti, Maria Grazia, 3927:Lancellotti, Maria Grazia, 3182:, trans. Cary, Loeb, 1935, 1998:Temple of Cybele (Palatine) 1610:Temple of Cybele (Palatine) 239:second war against Carthage 179:around the 6th century BC. 5054: 4263:, Vol. 97, (1966), p. 199. 3950: 3362:, Vol. 97, (1966), p. 195. 3295:, Vol. 97, (1966), p. 195 3266:Maria Grazia Lancellotti, 2525:II.10 (Snell), Euripides, 2353: 2109:, Mainz 1996, pp. 198–201. 1873:. Manilius has Cybele and 1861:, in which each of twelve 1830:and his divine lovers, - 1805:Metropolitan Museum of Art 1678:and the mid-fifth century 1603: 1490: 1368:Taurobolium and Criobolium 1112: 1093:Dionysius of Halicarnassus 1049: 814:Votive altar inscribed to 732: 274:Seated Woman of Çatalhöyük 218:castrate shepherd-consort 145: 136: 36: 29: 1727:era, and was restored by 1710:and facing the temple of 1614:Temples of Cybele in Rome 1142:("reed bearers") and the 964:and the divine favour of 229:, Cybele became known as 128: 5028:Metamorphoses characters 4666:The Faces of the Goddess 4569:Harvard University Press 4311:"St. Theodore of Amasea" 4002:The Christian apologist 3504:De Mortibus Persecutorum 3394:48 (Autumn 2005), p. 97. 3326:De Mortibus Persecutorum 3232:, pp. 341, 347–349. 3098:, Book IX, lines 79 - 83 2746:, pp. 107–111, and 2653:, p. 306. See also 2127:The Highlands of Phrygia 1376:Eroded inscription from 1245:on the Roman calendar): 1219:, an archaic holiday to 968:; in the iconography of 828:Magna Mater deorum Idaea 826:("Great Mother"), or as 424:. The Greeks called her 27:Anatolian mother goddess 4953:Encyclopædia Britannica 4850:Laroche, Lotte (1960). 4670:Oxford University Press 4612:Duthoy, Robert (1969). 4595:Oxford University Press 4591:The Last Pagans of Rome 4455:Hannah, p. 872, citing 4065:Beard, 1994, p. 173 ff. 4008:unnatural monstrosities 3675:Time in Roman Religion, 3649:Time in Roman Religion, 3620:Time in Roman Religion, 3508:Time in Roman Religion, 3480:Time in Roman Religion, 3433:Time in Roman Religion, 3420:Time in Roman Religion, 3345:Michele Renee Salzman, 3204:De Haruspicum Responsis 3186:See also commentary in 3131:Michele Renee Salzman, 2344:, fragment 80 (Snell), 2055:, Brill, 2009, p. 794 ( 1925:at its center. Fans of 1420:in Roman religion; the 882:) conducted her to the 617:, private rites with a 487:Seated Cybele within a 464:and the wilderness, as 380:connects her with king 319:Matar Kubileya/Kubeleya 114:Matar Kubileya/Kubeleya 48:Cybele enthroned, with 32:Cybele (disambiguation) 4101:, p. 315, citing 3958:as fr. inc. auct. 761 3572:Time in Roman Religion 3276:Rome in Late Antiquity 3270:(Brill, 2002), p. 81; 3224:See Robertson, N., in 2340:, p. 125, citing 2179:Kubaba was a queen of 1910: 1807: 1789:St. Theodore of Amasea 1698:Rome and its provinces 1659:Persian sack of Athens 1627: 1569: 1546: 1408: 1388: 1345:Calendar of Philocalus 1273:("Washing"), noted by 1211: 1065: 952: 902: 864:Greek oracle at Delphi 822:Romans knew Cybele as 819: 744: 650:tradition, the city's 598: 495: 283: 177:western Greek colonies 68: 4746:– via Studylib. 4315:Catholic Encyclopedia 4298:Pagans and Christians 3461:p. 167; Lancellotti, 2218:Description of Greece 1904: 1802: 1714:on the slopes of the 1637:Daskalopetra monument 1621: 1563: 1536: 1394: 1375: 1293:to the stream called 1253:resurrection of Jesus 1178: 1062:Calendar of Filocalus 1059: 943: 900: 813: 742: 572: 486: 272: 171:. Greek colonists in 47: 4779:History of Religions 4537:. pp. 164–190. 3796:in 134 AD to honour 3328:2.1; Gary Forsythe, 3110:, pp. 282, 314. 2773:Eleusinian mysteries 2657:, pp. 129, 139. 2550:Johnstone, P.A., in 1668:Eleusinian Mysteries 1450:Magna Mater's cult. 1343:appears only in the 1183:(seated right, with 1109:'Holy week' in March 621:aspect connected to 330:cult of the deified 314:or other offerings. 245:reinvented her as a 30:For other uses, see 18:Great Mother Goddess 4563:(1985). "III.3.4". 4487:, pp. 199–200. 4397:, pp. 302–304. 4385:, pp. 304–305. 4341:, pp. 256–257. 4287:, pp. 144–149. 4237:, pp. 309–310. 4213:, pp. 161–162. 4177:, pp. 137–138. 4077:, pp. 318–319. 3918:, pp. 178–181. 3478:1.21.10; Forsythe, 3374:, pp. 288–289. 3245:, pp. 348–350. 3122:, pp. 315–316. 3009:, pp. 363–364. 2976:, pp. 337–339. 2850:Boatwright et al., 2841:, pp. 370–373. 2791:, pp. 113–114. 2767:, invoking the god 2669:, pp. 168–169. 2640:, pp. 161–163. 2628:, pp. 140–144. 2588:, pp. 162–167. 2576:, pp. 156–157. 2505:, pp. 225–227. 2469:, book X, 3:18 2444:, pp. 145–149. 2278:, pp. 110–114. 2252:link to perseus.org 2187:, and her name was 2071:, pp. 228–232. 1869:and in Rome as the 1195:; embossed silver, 1041:Festivals and cults 860:Kingdom of Pergamum 795:Alexander the Great 528:to the gods) and a 524:(a dish for making 243:Roman mythographers 5013:Mountain goddesses 4998:Phrygian goddesses 4966:2014-11-17 at the 4471:, 11. 2. 32 – 35; 4442:, citing Manlius, 4373:, pp. 244–255 4358:, pp. 241–244 4006:describes them as 3978:2012-11-06 at the 3881:, pp. 41, 45. 3738:2014-05-28 at the 3664:97 (1966), p. 202. 3561:, pp. 286–287 3301:2016-12-02 at the 2763:, 260: cf the cry 2725:2016-04-29 at the 2703:, p. 106-107. 2533:(Strabo 10.3.13); 1923:Fountain of Cybele 1911: 1897:In popular culture 1808: 1779:and the faithful ( 1628: 1570: 1566:Capitoline Museums 1547: 1455:praetorian prefect 1409: 1389: 1212: 1202:–400 AD, found in 1146:("tree bearers"). 1066: 1046:Megalesia in April 1021:'s role as Rome's 995:Berecyntian Cybele 953: 903: 884:temple of Victoria 848:religious advisers 820: 745: 599: 559:II.6 – 9. In the 496: 324:tutelary goddesses 284: 190:, of her possibly 69: 4875:Anatolian Studies 4836:978-0-8248-2884-4 4679:978-01-95-08967-7 4653:978-90-04-10196-8 4627:978-90-04-00559-4 4604:978-01-99-74727-6 4578:978-06-74-36281-9 4544:978-04-72-10512-0 4518:978-90-04-13293-1 4485:Ortiz García 2006 4004:Firmicus Maternus 3971:See Catullus 63: 3812:Anatolian Studies 3384:Firmicus Maternus 3180:Roman Antiquities 3043:4 (1952): 251–60. 2859:978-0-19-511875-9 2326:Anatolian Studies 2290:, pp. 69–71. 2103:Georgina Herrmann 1514:. The Roman poet 1358:Victoria's temple 1215:March 23: on the 1150:March 15 (Ides): 1023:castissima femina 832:Meter Theon Idaia 697:Achaemenid empire 491:(4th century BC, 300:6th millennium BC 241:(218 to 201 BC). 16:(Redirected from 5045: 5018:Mother goddesses 4957: 4945: 4938:Showerman, Grant 4906: 4855: 4802: 4770: 4758: 4747: 4722: 4712: 4683: 4657: 4631: 4608: 4582: 4556: 4522: 4488: 4482: 4476: 4453: 4447: 4433: 4427: 4417: 4411: 4404: 4398: 4392: 4386: 4380: 4374: 4368: 4359: 4353: 4342: 4336: 4330: 4329: 4327: 4326: 4307: 4301: 4296:Robin Lane Fox, 4294: 4288: 4282: 4276: 4270: 4264: 4257: 4251: 4244: 4238: 4232: 4226: 4220: 4214: 4208: 4202: 4196: 4190: 4184: 4178: 4172: 4166: 4157: 4151: 4137: 4131: 4125: 4119: 4112: 4106: 4096: 4090: 4084: 4078: 4072: 4066: 4063: 4057: 4050: 4044: 4038: 4032: 4025: 4019: 4000: 3994: 3988: 3982: 3969: 3963: 3953: 3952: 3942: 3936: 3925: 3919: 3912: 3906: 3900: 3894: 3888: 3882: 3875: 3869: 3863: 3857: 3851: 3845: 3839: 3833: 3821: 3815: 3808: 3802: 3778: 3772: 3766: 3760: 3748: 3742: 3723:Summers, K., in 3721: 3715: 3708: 3702: 3696: 3690: 3684: 3678: 3671: 3665: 3658: 3652: 3645: 3639: 3633: 3627: 3624:Jérôme Carcopino 3616: 3610: 3581: 3575: 3568: 3562: 3556: 3545: 3538: 3532: 3521: 3515: 3510:p. 88; Salzman, 3496:Adversus Iudaeos 3489: 3483: 3472: 3466: 3455: 3449: 3442: 3436: 3429: 3423: 3401: 3395: 3381: 3375: 3369: 3363: 3356: 3350: 3343: 3337: 3318:Adversus Iudaeos 3311: 3305: 3289: 3283: 3264: 3258: 3252: 3246: 3239: 3233: 3222: 3216: 3213: 3207: 3197: 3191: 3176: 3170: 3159: 3153: 3142: 3136: 3129: 3123: 3117: 3111: 3105: 3099: 3092: 3086: 3076: 3070: 3063: 3057: 3050: 3044: 3041:La Nouvelle Clio 3037: 3031: 3016: 3010: 3000: 2994: 2983: 2977: 2970: 2964: 2958: 2952: 2945: 2939: 2916: 2910: 2900: 2894: 2884: 2878: 2867: 2861: 2848: 2842: 2824: 2818: 2810: 2804: 2798: 2792: 2786: 2780: 2757: 2751: 2736: 2730: 2710: 2704: 2688: 2682: 2676: 2670: 2664: 2658: 2647: 2641: 2635: 2629: 2623: 2617: 2610: 2604: 2598: 2589: 2583: 2577: 2571: 2565: 2548: 2542: 2512: 2506: 2500: 2494: 2488: 2482: 2476: 2470: 2463: 2457: 2451: 2445: 2439: 2433: 2427: 2421: 2415: 2406: 2400: 2394: 2388: 2382: 2376: 2370: 2364: 2358: 2356: 2355: 2335: 2329: 2322: 2316: 2310: 2304: 2297: 2291: 2285: 2279: 2273: 2267: 2261: 2255: 2244: 2238: 2231: 2225: 2214: 2208: 2177: 2171: 2165: 2159: 2152: 2146: 2140: 2134: 2133:notes 17 and 18. 2116: 2110: 2099: 2093: 2078: 2072: 2066: 2060: 2046: 2035: 2034: 2032: 2030: 2013: 1967: 1962: 1961: 1953: 1951:Mythology portal 1948: 1947: 1946: 1919:Plaza de Cibeles 1877:as co-rulers of 1867:Twelve Olympians 1508:Hellenistic poet 1266:("Day of Rest"). 1201: 1198: 1189:shepherd's crook 931:plebeian aediles 852:Sibylline oracle 836:Second Punic War 729:Cybele and Attis 689:Olympian deities 662:(362 AD) by the 551:, 64 – 186, and 317:The inscription 282: 279: 235:Sibylline oracle 212:eunuch mendicant 148: 147: 139: 138: 130: 102: 101: 98: 97: 94: 91: 88: 85: 82: 63: 60:. Roman marble, 21: 5053: 5052: 5048: 5047: 5046: 5044: 5043: 5042: 5008:Roman goddesses 5003:Greek goddesses 4978: 4977: 4968:Wayback Machine 4936: 4928: 4923: 4887:10.2307/3643027 4872: 4849: 4810: 4808:Further reading 4773: 4767: 4750: 4725: 4686: 4680: 4660: 4654: 4634: 4628: 4611: 4605: 4585: 4579: 4561:Burkert, Walter 4559: 4545: 4525: 4519: 4499: 4496: 4491: 4483: 4479: 4473:Pliny the Elder 4454: 4450: 4434: 4430: 4424:De Rerum Natura 4418: 4414: 4405: 4401: 4393: 4389: 4381: 4377: 4369: 4362: 4354: 4345: 4337: 4333: 4324: 4322: 4309: 4308: 4304: 4295: 4291: 4283: 4279: 4271: 4267: 4258: 4254: 4245: 4241: 4233: 4229: 4225:, pp. 163. 4221: 4217: 4209: 4205: 4197: 4193: 4185: 4181: 4173: 4169: 4158: 4154: 4138: 4134: 4126: 4122: 4113: 4109: 4097: 4093: 4085: 4081: 4073: 4069: 4064: 4060: 4051: 4047: 4039: 4035: 4026: 4022: 4001: 3997: 3989: 3985: 3980:Wayback Machine 3970: 3966: 3943: 3939: 3926: 3922: 3913: 3909: 3901: 3897: 3889: 3885: 3876: 3872: 3864: 3860: 3852: 3848: 3840: 3836: 3822: 3818: 3809: 3805: 3779: 3775: 3767: 3763: 3749: 3745: 3740:Wayback Machine 3722: 3718: 3709: 3705: 3697: 3693: 3685: 3681: 3672: 3668: 3659: 3655: 3646: 3642: 3634: 3630: 3617: 3613: 3582: 3578: 3569: 3565: 3557: 3548: 3539: 3535: 3522: 3518: 3506:2.1; Forsythe, 3490: 3486: 3473: 3469: 3456: 3452: 3443: 3439: 3430: 3426: 3418:8.3; Forsythe, 3402: 3398: 3382: 3378: 3370: 3366: 3357: 3353: 3344: 3340: 3312: 3308: 3303:Wayback Machine 3290: 3286: 3272:Bertrand Lançon 3265: 3261: 3253: 3249: 3240: 3236: 3223: 3219: 3214: 3210: 3198: 3194: 3177: 3173: 3160: 3156: 3143: 3139: 3130: 3126: 3118: 3114: 3106: 3102: 3093: 3089: 3077: 3073: 3064: 3060: 3051: 3047: 3038: 3034: 3017: 3013: 3001: 2997: 2984: 2980: 2971: 2967: 2959: 2955: 2946: 2942: 2926:. 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Beekes 2047: 2038: 2028: 2026: 2015: 2014: 2010: 2006: 1963: 1956: 1949: 1944: 1942: 1939: 1915:Paseo del Prado 1899: 1863:zodiacal houses 1797: 1700: 1633: 1622:Remains of the 1616: 1602: 1499: 1489: 1370: 1353: 1199: 1193:Parabiago plate 1117: 1111: 1054: 1048: 1043: 958: 808: 803: 768:(panpipes). In 737: 731: 637:says that when 474:Minoan religion 414: 393:shaft monuments 281: 6,000 BC 280: 267: 208:mystery-goddess 79: 75: 42: 35: 28: 23: 22: 15: 12: 11: 5: 5051: 5049: 5041: 5040: 5035: 5033:Lion goddesses 5030: 5025: 5020: 5015: 5010: 5005: 5000: 4995: 4990: 4980: 4979: 4976: 4975: 4970: 4958: 4948:Chisholm, Hugh 4934: 4927: 4926:External links 4924: 4922: 4921: 4914: 4907: 4870: 4863: 4856: 4847: 4824: 4811: 4809: 4806: 4805: 4804: 4791:10.1086/463425 4785:(3): 195–230. 4771: 4765: 4748: 4738:(2): 245–262. 4723: 4684: 4678: 4658: 4652: 4638:, ed. (1996). 4632: 4626: 4609: 4603: 4583: 4577: 4565:Greek Religion 4557: 4543: 4523: 4517: 4495: 4492: 4490: 4489: 4477: 4448: 4428: 4426:, 2,598 – 660. 4412: 4399: 4387: 4375: 4360: 4343: 4331: 4302: 4289: 4277: 4275:, p. 142. 4265: 4252: 4239: 4227: 4215: 4203: 4201:, p. 175. 4191: 4179: 4167: 4152: 4132: 4120: 4107: 4091: 4089:, p. 292. 4079: 4067: 4058: 4045: 4043:, p. 206. 4033: 4020: 4018:, p. 196. 3995: 3993:, p. 203. 3983: 3964: 3937: 3920: 3907: 3895: 3883: 3870: 3858: 3856:, p. 119. 3846: 3834: 3816: 3803: 3773: 3761: 3743: 3716: 3714:, p. 373. 3703: 3701:, p. 279. 3691: 3689:, p. 314. 3679: 3666: 3653: 3640: 3638:, p. 286. 3628: 3622:p. 88, noting 3611: 3593:Initium Caiani 3585:On Roman Time, 3576: 3563: 3546: 3542:On Roman Time, 3533: 3529:On Roman Time, 3516: 3512:On Roman Time, 3484: 3467: 3459:On Roman Time, 3450: 3446:On Roman Time, 3437: 3424: 3396: 3376: 3364: 3351: 3338: 3306: 3284: 3259: 3257:, p. 317. 3247: 3234: 3217: 3208: 3192: 3171: 3169:, p. 373. 3154: 3152:, p. 315. 3146:Pergamon Altar 3137: 3124: 3112: 3100: 3087: 3071: 3069:, p. 317. 3058: 3045: 3032: 3011: 2995: 2978: 2965: 2963:, p. 282. 2953: 2940: 2911: 2895: 2879: 2862: 2843: 2819: 2805: 2803:, p. 254. 2793: 2781: 2752: 2731: 2705: 2683: 2671: 2659: 2642: 2630: 2618: 2616:, p. 258. 2612:Robertson, in 2605: 2603:, p. 200. 2590: 2578: 2566: 2543: 2507: 2495: 2483: 2481:, p. 253. 2471: 2458: 2456:, p. 157. 2446: 2434: 2432:, p. 249. 2422: 2407: 2405:, p. 122. 2395: 2393:, p. 135. 2383: 2371: 2359: 2330: 2317: 2305: 2292: 2280: 2268: 2256: 2239: 2237:, p. 364. 2226: 2224:, p. 200. 2209: 2172: 2160: 2158:, p. 109. 2154:Johnstone, in 2147: 2145:, p. 115. 2135: 2123:C.H.E. Haspels 2111: 2094: 2086:Walter Burkert 2073: 2061: 2036: 2007: 2005: 2002: 2001: 2000: 1995: 1990: 1988:Mother goddess 1985: 1980: 1975: 1969: 1968: 1954: 1938: 1935: 1927:Real Madrid CF 1898: 1895: 1796: 1793: 1720:festival games 1708:Circus Maximus 1699: 1696: 1680:Temple of Zeus 1653:, next to the 1651:Athenian Agora 1632: 1629: 1601: 1598: 1488: 1485: 1469:Emperor Julian 1440:; some mark a 1369: 1366: 1352: 1349: 1335:Antoninus Pius 1326: 1325: 1314:Initium Caiani 1310: 1283:Flavian period 1267: 1260: 1243:vernal equinox 1239: 1236:Dies Sanguinis 1228: 1213: 1163: 1110: 1107: 1078:Circus Maximus 1050:Main article: 1047: 1044: 1042: 1039: 1019:Claudia Quinta 1012:Venus Genetrix 972:, the empress 957: 954: 894:was defeated. 880:Claudia Quinta 868:Claudia Quinta 850:consulted the 807: 806:Republican era 804: 802: 799: 733:Main article: 730: 727: 516:Athenian agora 478:Walter Burkert 413: 410: 391:Some Phrygian 378:Midas monument 304:mother goddess 266: 263: 169:national deity 157:mother goddess 26: 24: 14: 13: 10: 9: 6: 4: 3: 2: 5050: 5039: 5036: 5034: 5031: 5029: 5026: 5024: 5021: 5019: 5016: 5014: 5011: 5009: 5006: 5004: 5001: 4999: 4996: 4994: 4991: 4989: 4986: 4985: 4983: 4974: 4971: 4969: 4965: 4962: 4959: 4955: 4954: 4949: 4944: 4939: 4935: 4933: 4930: 4929: 4925: 4919: 4915: 4912: 4908: 4904: 4900: 4896: 4892: 4888: 4884: 4880: 4876: 4871: 4868: 4864: 4861: 4857: 4853: 4848: 4845: 4844:0-8248-2884-4 4841: 4837: 4833: 4829: 4825: 4822: 4818: 4813: 4812: 4807: 4800: 4796: 4792: 4788: 4784: 4780: 4776: 4772: 4768: 4766:0-520-21024-7 4762: 4757: 4756: 4749: 4745: 4741: 4737: 4733: 4729: 4724: 4720: 4716: 4711: 4706: 4702: 4699:(2). Madrid: 4698: 4694: 4690: 4685: 4681: 4675: 4671: 4667: 4663: 4659: 4655: 4649: 4645: 4641: 4637: 4633: 4629: 4623: 4619: 4615: 4610: 4606: 4600: 4596: 4592: 4588: 4587:Cameron, Alan 4584: 4580: 4574: 4570: 4567:. Cambridge: 4566: 4562: 4558: 4554: 4550: 4546: 4540: 4536: 4533:. Ann Arbor: 4532: 4528: 4524: 4520: 4514: 4510: 4506: 4502: 4498: 4497: 4493: 4486: 4481: 4478: 4474: 4470: 4469:De Re Rustica 4466: 4462: 4461:De Re Rustica 4458: 4452: 4449: 4445: 4441: 4438: 4432: 4429: 4425: 4421: 4416: 4413: 4409: 4403: 4400: 4396: 4391: 4388: 4384: 4379: 4376: 4372: 4367: 4365: 4361: 4357: 4352: 4350: 4348: 4344: 4340: 4335: 4332: 4320: 4316: 4312: 4306: 4303: 4299: 4293: 4290: 4286: 4281: 4278: 4274: 4269: 4266: 4262: 4256: 4253: 4249: 4243: 4240: 4236: 4231: 4228: 4224: 4219: 4216: 4212: 4207: 4204: 4200: 4195: 4192: 4188: 4183: 4180: 4176: 4171: 4168: 4164: 4163: 4156: 4153: 4149: 4145: 4141: 4136: 4133: 4129: 4124: 4121: 4118:, p. 47. 4117: 4111: 4108: 4104: 4100: 4095: 4092: 4088: 4083: 4080: 4076: 4071: 4068: 4062: 4059: 4055: 4049: 4046: 4042: 4037: 4034: 4030: 4024: 4021: 4017: 4013: 4009: 4005: 3999: 3996: 3992: 3987: 3984: 3981: 3977: 3974: 3968: 3965: 3961: 3957: 3947: 3941: 3938: 3934: 3930: 3924: 3921: 3917: 3911: 3908: 3904: 3899: 3896: 3892: 3887: 3884: 3880: 3874: 3871: 3867: 3862: 3859: 3855: 3850: 3847: 3843: 3838: 3835: 3831: 3827: 3820: 3817: 3813: 3807: 3804: 3799: 3795: 3791: 3787: 3783: 3777: 3774: 3770: 3765: 3762: 3758: 3757: 3752: 3747: 3744: 3741: 3737: 3734: 3730: 3726: 3720: 3717: 3713: 3707: 3704: 3700: 3695: 3692: 3688: 3683: 3680: 3676: 3670: 3667: 3663: 3657: 3654: 3650: 3644: 3641: 3637: 3632: 3629: 3625: 3621: 3615: 3612: 3608: 3604: 3603: 3598: 3594: 3590: 3586: 3580: 3577: 3573: 3567: 3564: 3560: 3555: 3553: 3551: 3547: 3543: 3537: 3534: 3530: 3526: 3520: 3517: 3513: 3509: 3505: 3501: 3497: 3493: 3488: 3485: 3481: 3477: 3471: 3468: 3464: 3460: 3454: 3451: 3447: 3441: 3438: 3434: 3428: 3425: 3421: 3417: 3413: 3409: 3405: 3400: 3397: 3393: 3389: 3385: 3380: 3377: 3373: 3368: 3365: 3361: 3355: 3352: 3348: 3342: 3339: 3335: 3331: 3327: 3323: 3319: 3315: 3310: 3307: 3304: 3300: 3297: 3294: 3288: 3285: 3281: 3277: 3273: 3269: 3263: 3260: 3256: 3251: 3248: 3244: 3238: 3235: 3231: 3227: 3221: 3218: 3212: 3209: 3205: 3201: 3196: 3193: 3189: 3185: 3184:2, 19, 3 – 5. 3181: 3175: 3172: 3168: 3164: 3158: 3155: 3151: 3147: 3141: 3138: 3134: 3128: 3125: 3121: 3116: 3113: 3109: 3104: 3101: 3097: 3091: 3088: 3084: 3080: 3075: 3072: 3068: 3062: 3059: 3055: 3049: 3046: 3042: 3036: 3033: 3029: 3025: 3021: 3015: 3012: 3008: 3004: 2999: 2996: 2993:, p. 273 2992: 2988: 2982: 2979: 2975: 2969: 2966: 2962: 2957: 2954: 2950: 2944: 2941: 2937: 2933: 2929: 2925: 2921: 2915: 2912: 2908: 2904: 2899: 2896: 2892: 2888: 2883: 2880: 2876: 2872: 2866: 2863: 2860: 2856: 2853: 2847: 2844: 2840: 2836: 2832: 2831:Lingua Latina 2828: 2823: 2820: 2816: 2815: 2809: 2806: 2802: 2797: 2794: 2790: 2785: 2782: 2779:, p. 181 2778: 2774: 2771:in Demeter's 2770: 2766: 2762: 2759:Demosthenes, 2756: 2753: 2749: 2745: 2741: 2735: 2732: 2728: 2724: 2721: 2720: 2715: 2709: 2706: 2702: 2698: 2694: 2687: 2684: 2680: 2675: 2672: 2668: 2663: 2660: 2656: 2652: 2646: 2643: 2639: 2634: 2631: 2627: 2622: 2619: 2615: 2609: 2606: 2602: 2597: 2595: 2591: 2587: 2582: 2579: 2575: 2570: 2567: 2563: 2562: 2557: 2553: 2547: 2544: 2540: 2536: 2532: 2528: 2524: 2520: 2516: 2511: 2508: 2504: 2499: 2496: 2492: 2487: 2484: 2480: 2475: 2472: 2468: 2462: 2459: 2455: 2450: 2447: 2443: 2438: 2435: 2431: 2426: 2423: 2420:, p. 177 2419: 2414: 2412: 2408: 2404: 2399: 2396: 2392: 2387: 2384: 2380: 2379:Potnia Therōn 2375: 2372: 2368: 2363: 2360: 2350: 2348: 2343: 2339: 2334: 2331: 2327: 2321: 2318: 2314: 2309: 2306: 2303:, p. 376 2302: 2296: 2293: 2289: 2284: 2281: 2277: 2272: 2269: 2265: 2260: 2257: 2253: 2249: 2243: 2240: 2236: 2230: 2227: 2223: 2219: 2213: 2210: 2206: 2202: 2198: 2194: 2190: 2186: 2182: 2176: 2173: 2170:, p. 53. 2169: 2164: 2161: 2157: 2151: 2148: 2144: 2139: 2136: 2132: 2128: 2124: 2120: 2115: 2112: 2108: 2104: 2098: 2095: 2091: 2087: 2083: 2077: 2074: 2070: 2065: 2062: 2058: 2054: 2050: 2045: 2043: 2041: 2037: 2024: 2023: 2018: 2012: 2009: 2003: 1999: 1996: 1994: 1991: 1989: 1986: 1984: 1981: 1979: 1976: 1974: 1971: 1970: 1966: 1960: 1955: 1952: 1941: 1936: 1934: 1932: 1928: 1924: 1920: 1916: 1908: 1903: 1896: 1894: 1892: 1888: 1884: 1880: 1876: 1872: 1868: 1864: 1860: 1856: 1851: 1847: 1844: 1839: 1837: 1833: 1829: 1825: 1820: 1818: 1814: 1806: 1801: 1794: 1792: 1790: 1786: 1782: 1778: 1774: 1770: 1765: 1761: 1759: 1755: 1750: 1748: 1744: 1743: 1742:sellisternium 1738: 1734: 1730: 1725: 1721: 1717: 1713: 1709: 1705: 1697: 1695: 1693: 1689: 1685: 1684:Imperial cult 1681: 1677: 1673: 1669: 1664: 1660: 1656: 1652: 1648: 1647: 1642: 1638: 1630: 1625: 1620: 1615: 1611: 1607: 1599: 1597: 1595: 1590: 1585: 1583: 1579: 1575: 1567: 1562: 1558: 1555: 1551: 1544: 1540: 1537:Statue of an 1535: 1531: 1529: 1528:tertium sexus 1525: 1521: 1517: 1513: 1509: 1504: 1498: 1494: 1486: 1484: 1482: 1479:in Gaul, and 1478: 1474: 1470: 1466: 1463: 1459: 1456: 1451: 1447: 1445: 1444: 1439: 1433: 1430: 1425: 1423: 1419: 1415: 1406: 1405: 1400: 1399: 1393: 1387: 1383: 1379: 1374: 1367: 1365: 1363: 1359: 1350: 1348: 1346: 1342: 1341: 1336: 1332: 1323: 1319: 1315: 1311: 1308: 1307:quindecimviri 1304: 1300: 1296: 1292: 1289:and down the 1288: 1284: 1280: 1276: 1272: 1268: 1265: 1261: 1258: 1254: 1250: 1249: 1244: 1240: 1237: 1233: 1229: 1226: 1222: 1218: 1214: 1209: 1206:, now at the 1205: 1194: 1190: 1186: 1182: 1177: 1172: 1168: 1164: 1161: 1157: 1153: 1149: 1148: 1147: 1145: 1141: 1137: 1133: 1129: 1127: 1122: 1116: 1106: 1103: 1099: 1094: 1090: 1085: 1083: 1082:chariot races 1079: 1075: 1074:ludi scaenici 1071: 1063: 1058: 1053: 1045: 1040: 1038: 1036: 1035:quindecimviri 1032: 1028: 1027:Vestal Virgin 1024: 1020: 1015: 1013: 1008: 1004: 1000: 996: 992: 991: 986: 981: 979: 975: 971: 970:Imperial cult 967: 963: 962:Julius Caesar 955: 951: 947: 942: 938: 936: 932: 927: 923: 918: 916: 912: 908: 899: 895: 893: 889: 888:Palatine Hill 885: 881: 877: 873: 869: 865: 861: 857: 853: 849: 845: 841: 837: 833: 829: 825: 817: 812: 805: 800: 798: 796: 792: 788: 783: 781: 777: 776: 771: 767: 763: 759: 755: 751: 741: 736: 728: 726: 724: 720: 716: 712: 708: 704: 700: 698: 694: 690: 686: 682: 681: 676: 672: 668: 665: 664:Roman emperor 661: 657: 653: 649: 644: 640: 636: 631: 628: 624: 620: 616: 611: 608: 604: 596: 592: 588: 584: 580: 576: 571: 567: 565: 563: 558: 554: 550: 549: 544: 540: 535: 533: 532: 527: 523: 522: 517: 513: 509: 505: 501: 494: 490: 485: 481: 479: 475: 471: 470:Potnia Theron 467: 463: 459: 455: 451: 447: 443: 439: 435: 431: 427: 423: 422:Magna Graecia 419: 411: 409: 406: 402: 398: 394: 389: 387: 383: 379: 375: 370: 368: 364: 360: 356: 355:Mount Sipylus 352: 348: 345:attests to a 344: 339: 337: 333: 329: 325: 320: 315: 313: 309: 305: 301: 297: 293: 289: 288:statuary type 275: 271: 264: 262: 260: 259:Rome's empire 256: 252: 248: 244: 240: 236: 232: 228: 223: 221: 217: 213: 209: 205: 201: 197: 193: 189: 185: 180: 178: 174: 170: 166: 162: 158: 155: 151: 142: 133: 126: 122: 119: 115: 111: 107: 106: 100: 73: 67: 59: 55: 51: 46: 40: 33: 19: 4951: 4917: 4910: 4878: 4874: 4866: 4859: 4851: 4827: 4815: 4782: 4778: 4775:Roscoe, Will 4754: 4735: 4731: 4696: 4692: 4665: 4639: 4636:Lane, Eugene 4613: 4590: 4564: 4530: 4504: 4501:Alvar, Jaime 4480: 4468: 4460: 4451: 4443: 4436: 4431: 4423: 4415: 4406:Summers, in 4402: 4390: 4378: 4334: 4323:. Retrieved 4314: 4305: 4297: 4292: 4285:Cameron 2010 4280: 4273:Cameron 2010 4268: 4260: 4255: 4247: 4242: 4230: 4218: 4206: 4194: 4182: 4170: 4161: 4155: 4147: 4135: 4123: 4110: 4094: 4082: 4070: 4061: 4048: 4036: 4028: 4023: 3998: 3986: 3967: 3940: 3932: 3928: 3923: 3910: 3898: 3893:, p. 1. 3886: 3873: 3861: 3849: 3842:Cameron 2010 3837: 3830:Cameron 2010 3819: 3811: 3806: 3776: 3768: 3764: 3754: 3750: 3746: 3719: 3706: 3694: 3682: 3674: 3669: 3661: 3656: 3648: 3643: 3631: 3619: 3614: 3600: 3592: 3588: 3584: 3579: 3571: 3566: 3541: 3536: 3528: 3524: 3519: 3511: 3507: 3503: 3495: 3487: 3479: 3475: 3470: 3462: 3458: 3453: 3448:pp. 166–167. 3445: 3440: 3432: 3427: 3419: 3415: 3407: 3399: 3391: 3387: 3379: 3367: 3359: 3354: 3346: 3341: 3333: 3329: 3325: 3317: 3309: 3292: 3287: 3279: 3275: 3267: 3262: 3250: 3241:Summers, in 3237: 3220: 3211: 3203: 3195: 3179: 3174: 3157: 3140: 3132: 3127: 3115: 3103: 3095: 3090: 3082: 3074: 3061: 3053: 3048: 3040: 3035: 3014: 2998: 2981: 2972:Summers, in 2968: 2956: 2943: 2932:Thesmophoria 2914: 2906: 2898: 2882: 2869:Summers, in 2865: 2851: 2846: 2830: 2822: 2812: 2808: 2796: 2784: 2764: 2761:On the Crown 2760: 2755: 2734: 2729:Brill, 2002. 2718: 2708: 2686: 2674: 2662: 2645: 2633: 2621: 2608: 2581: 2569: 2559: 2546: 2538: 2534: 2530: 2526: 2522: 2521:14, Pindar, 2519:Homeric Hymn 2518: 2510: 2498: 2486: 2474: 2466: 2461: 2449: 2437: 2425: 2418:Burkert 1985 2398: 2386: 2378: 2374: 2362: 2354:οιν Κυβέ ματ 2349:Kubela Mātēr 2345: 2333: 2325: 2320: 2308: 2295: 2283: 2271: 2259: 2242: 2233:Summers, in 2229: 2217: 2212: 2200: 2192: 2175: 2163: 2150: 2138: 2131:Burkert 1985 2126: 2114: 2106: 2097: 2089: 2081: 2076: 2064: 2056: 2052: 2029:December 15, 2027:. Retrieved 2020: 2011: 1912: 1885:, who rules 1871:Di Consentes 1852: 1848: 1840: 1821: 1816: 1811:(related by 1809: 1780: 1777:dendrophores 1776: 1766: 1762: 1758:dendrophores 1757: 1751: 1740: 1733:Ara Pietatis 1701: 1644: 1634: 1586: 1571: 1548: 1527: 1524:medium genus 1523: 1520:third gender 1511: 1500: 1462:quindecimvir 1458:Praetextatus 1452: 1448: 1443:dies natalis 1442: 1434: 1426: 1410: 1402: 1396: 1385: 1354: 1338: 1331:Canna intrat 1330: 1327: 1322:Vatican Hill 1313: 1306: 1287:Porta Capena 1278: 1270: 1263: 1246: 1235: 1231: 1217:Tubilustrium 1185:Phrygian cap 1171:dendrophores 1170: 1167:Arbor intrat 1166: 1159: 1152:Canna intrat 1151: 1144:Dendrophores 1143: 1139: 1124: 1118: 1086: 1069: 1067: 1022: 1016: 997:, mother of 994: 988: 982: 959: 956:Imperial era 934: 919: 904: 855: 844:Roman Senate 831: 827: 823: 821: 815: 801:Roman Cybele 784: 779: 775:On the Crown 773: 746: 701: 693:Persian Wars 678: 659: 641:returned to 632: 615:mystery cult 612: 600: 561: 556: 546: 536: 529: 519: 503: 497: 488: 465: 449: 442:Homeric Hymn 433: 429: 425: 415: 412:Greek Cybele 390: 373: 371: 340: 318: 316: 308:Phrygian art 285: 230: 224: 181: 149: 140: 131: 120: 113: 71: 70: 66:Getty Museum 4703:: 191–208. 4662:Motz, Lotte 4527:Beard, Mary 4444:Astronomica 4420:Roller 1999 4395:Roller 1999 4383:Roller 1999 4371:Roller 1999 4356:Roller 1999 4339:Roller 1999 4235:Roller 1999 4223:Roller 1999 4211:Roller 1999 4199:Roller 1999 4187:Roller 1999 4175:Roller 1999 4140:Roscoe 1996 4128:Roscoe 1996 4099:Roller 1999 4087:Roller 1999 4075:Roller 1999 4054:Roller 1999 4041:Roller 1999 4016:Roscoe 1996 3991:Roscoe 1996 3956:Callimachus 3916:Roller 1999 3903:Duthoy 1969 3891:Duthoy 1969 3866:Duthoy 1969 3854:Duthoy 1969 3826:Duthoy 1969 3782:Duthoy 1969 3710:Takacs, in 3699:Roller 1999 3687:Roller 1999 3607:St. Peter's 3523:Damascius, 3474:Macrobius, 3408:De Mensibus 3255:Roller 1999 3200:Roller 1999 3188:Roller 1999 3150:Roller 1999 3120:Roller 1999 3108:Roller 1999 3079:Roller 1999 3067:Roller 1999 3020:Bacchanalia 3003:Roller 1999 2991:Roller 1999 2989:. See also 2961:Roller 1999 2947:Takacs, in 2833:, 6.15 has 2801:Roller 1994 2789:Roller 1999 2777:Roller 1999 2748:Roller 1994 2714:Roller 1994 2697:Roscoe 1996 2693:Roller 1994 2679:Roller 1999 2667:Roller 1999 2655:Roller 1999 2638:Roller 1999 2626:Roller 1999 2601:Roscoe 1996 2586:Roller 1999 2574:Roller 1999 2515:Roller 1999 2503:Roller 1999 2491:Roller 1999 2479:Roller 1994 2454:Roller 1999 2442:Roller 1999 2430:Roller 1994 2403:Roller 1999 2391:Roller 1999 2367:Roller 1999 2338:Roller 1999 2313:Roller 1999 2299:Takacs, in 2288:Roller 1999 2276:Roller 1999 2264:Roller 1994 2222:Roller 1999 2216:Pausanias, 2205:Roller 1999 2168:Roller 1999 2119:Roller 1999 2092:(1983:79)). 2090:Homo Necans 2069:Roller 1999 1965:Asia portal 1843:Catullus 63 1582:Archigallus 1539:Archigallus 1487:Priesthoods 1483:in Africa. 1414:Taurobolium 1404:archigallus 1351:Minor cults 1179:Cybele and 1160:cannophores 1140:Cannophores 1130:, from the 856:Magna Mater 824:Magna Mater 789:(Gaul) and 770:Demosthenes 680:The Bacchae 595:Afghanistan 579:solar deity 562:Bibliotheca 512:Agoracritos 466:Mētēr oreia 450:Mētēr theōn 401:taurobolium 386:mural crown 231:Magna Mater 194:equivalent 58:mural crown 5038:Çatalhöyük 4982:Categories 4918:The Aeneid 4494:References 4325:2007-07-16 3973:Latin text 3948:-lovers," 3673:Forsythe, 3651:pp. 89–92. 3647:Forsythe, 3636:Alvar 2008 3618:Forsythe, 3570:Forsythe, 3559:Alvar 2008 3500:Lactantius 3492:Tertullian 3476:Saturnalia 3431:Forsythe, 3404:John Lydus 3372:Alvar 2008 3322:Lactantius 3314:Tertullian 3028:suppressed 2920:Aesclepius 2903:Beard 1994 2887:Beard 1994 2875:Prudentius 2827:Beard 1994 2189:Hellenized 2185:Carchemish 2059:"Κυβέλη"). 1836:Persephone 1773:Mauretania 1747:Greek rite 1604:See also: 1574:pontifices 1491:See also: 1475:in Italy, 1465:Volusianus 1429:Prudentius 1422:Criobolium 1347:(354 AD). 1312:March 28: 1291:Appian Way 1269:March 27: 1262:March 26: 1241:March 25 ( 1230:March 24: 1200: 200 1165:March 22: 1121:Principate 1113:See also: 816:Mater Deum 787:Marseilles 778:(330 BC), 715:Corybantes 703:Conflation 639:Anacharsis 587:Ai Khanoum 462:barbarians 458:Persephone 405:criobolium 292:Çatalhöyük 173:Asia Minor 161:Çatalhöyük 54:cornucopia 4903:162629321 4799:162368477 4719:0034-7981 4465:Columella 4463:, 1. 30; 4408:Lane 1996 4300:, p. 581. 4116:Lane 1996 4114:Fear, in 4012:prodigies 3879:Lane 1996 3877:Fear, in 3733:vroma.org 3729:Lane 1996 3725:Lane 1996 3712:Lane 1996 3583:Salzman, 3540:Salzman, 3457:Salzman, 3444:Salzman, 3412:Suetonius 3243:Lane 1996 3230:Lane 1996 3226:Lane 1996 3206:, 13. 28. 3167:Lane 1996 3007:Lane 1996 2974:Lane 1996 2949:Lane 1996 2891:Lane 1996 2871:Lane 1996 2839:Lane 1996 2744:Lane 1996 2701:Lane 1996 2651:Lane 1996 2614:Lane 1996 2564:, 4.76-7. 2561:Histories 2556:Herodotus 2554:, citing 2552:Lane 1996 2531:Palamedes 2523:Dithyramb 2467:Geography 2301:Lane 1996 2235:Lane 1996 2197:Motz 1997 2156:Lane 1996 2143:Motz 1997 2004:Footnotes 1978:Atargatis 1832:Aphrodite 1813:Pausanias 1781:religiosi 1737:tympanons 1626:in Athens 1299:tributary 1264:Requietio 1257:Damascius 1156:Sangarius 1102:Lucretius 1098:mysteries 1070:Megalesia 1052:Megalesia 926:patrician 840:prodigies 723:Telchines 635:Herodotus 623:hero cult 557:Dithyramb 543:Euripides 526:libations 397:libations 347:Magnesian 343:Pausanias 312:libations 290:found at 163:. She is 154:Anatolian 105:SIB-ə-lee 4964:Archived 4940:(1911). 4916:Virgil. 4664:(1997). 4589:(2010). 4553:29522597 4503:(2008). 4319:Archived 4148:oulppiou 3976:Archived 3960:Pfeiffer 3786:Pergamum 3771:13.1752. 3759:13.1756. 3736:Archived 3602:princeps 3597:Caligula 3574:, p. 89. 3465:, p. 82. 3336:, p. 81. 3299:Archived 3094:Virgil, 3024:Dionysus 2987:Lupercal 2835:Pergamum 2817:12.5374. 2723:Archived 2529:, 1347; 2465:Strabo, 2347:Despoina 2017:"Cybele" 1973:Agdistis 1937:See also 1929:and the 1887:Aquarius 1855:Manilius 1824:Arnobius 1729:Augustus 1716:Aventine 1704:Palatine 1692:Colophon 1578:Claudius 1550:Pessinus 1516:Catullus 1481:Carthage 1477:Lugdunum 1407:is noted 1380:(modern 1378:Lugdunum 1362:Catullus 1136:colleges 1031:Claudius 892:Hannibal 846:and its 762:Agdistis 675:Dionysus 648:Athenian 619:chthonic 603:big cats 539:Dionysus 531:tympanon 367:Agdistis 363:Pessinos 332:Sumerian 296:Anatolia 265:Anatolia 255:hegemony 216:Phrygian 152:) is an 110:Phrygian 4950:(ed.). 4895:3643027 4437:Latomus 4144:Cyzicus 3946:thyrsus 3794:Puteoli 3544:p. 167. 3531:p. 168. 3514:p. 168. 2928:Demeter 2769:Iacchus 2535:Bacchae 2201:kubilya 2105:(ed.), 1875:Jupiter 1775:), the 1676:Heraion 1672:Olympia 1663:archive 1646:Metroon 1624:Metroon 1606:Metroon 1600:Temples 1386:Augusta 1318:Gaianum 1301:of the 1279:lavatio 1271:Lavatio 1248:Hilaria 1232:Sanguem 1126:Martius 1115:Hilaria 1005:prince 999:Jupiter 756:, near 754:Piraeus 719:dactyls 711:Curetes 671:scholia 652:Metroon 643:Scythia 627:Reliefs 591:Bactria 548:Bacchae 500:naiskos 489:naiskos 454:Demeter 359:Broteas 200:Demeter 165:Phrygia 150:Kybelis 146:Κύβελις 64:50 AD. 4988:Cybele 4901: 4893: 4842: 4834: 4797: 4763: 4744:148115 4742: 4717: 4676: 4668:. US: 4650: 4624: 4601: 4575: 4551: 4541: 4515: 4105:6.496. 3935:9.115. 3801:Attis. 3482:p. 88. 3435:p. 88. 3422:p. 88. 3410:4.59; 3163:Cicero 3148:. See 3096:Aeneid 2924:Apollo 2857: 2342:Pindar 2193:Kybebe 1891:millet 1859:zodiac 1828:Adonis 1817:Meter' 1688:Smyrna 1631:Greece 1612:, and 1554:Illium 1512:Gallai 1460:; the 1418:victim 1080:, and 1007:Aeneas 1003:Trojan 990:Aeneid 978:cameos 946:Formia 791:Lokroi 766:syrinx 758:Athens 667:Julian 656:Athens 607:Strabo 583:Plaque 553:Pindar 521:phiale 508:chiton 438:Pindar 434:Kubelē 418:Greece 351:Lydian 336:Kubaba 334:queen 328:Kubaba 251:Aeneas 247:Trojan 204:Athens 192:Minoan 184:Greece 141:Kybebe 137:Κυβήβη 132:Kybele 129:Κυβέλη 121:Kuvava 118:Lydian 72:Cybele 56:, and 4946:. In 4899:S2CID 4891:JSTOR 4795:S2CID 4740:JSTOR 4644:Brill 4618:Brill 4509:Brill 4457:Varro 3798:Venus 3677:p. 88 3083:Fasti 2936:Ceres 2765:iache 2539:et al 2527:Helen 2203:(cf. 1983:Attis 1769:Setif 1767:Near 1754:Ostia 1724:plays 1712:Ceres 1655:Boule 1641:Chios 1589:Pliny 1503:Attis 1493:Galli 1473:Ostia 1398:numen 1340:fasti 1303:Tiber 1225:Salii 1204:Milan 1181:Attis 1089:Greek 974:Livia 966:Venus 950:Lazio 935:polis 911:Galli 907:Attis 876:Ostia 780:attes 752:from 750:stele 735:Attis 685:polis 585:from 504:polos 448:, as 436:; in 430:Mētēr 426:Mātēr 382:Midas 374:Matar 361:. At 306:. In 220:Attis 125:Greek 4840:ISBN 4832:ISBN 4817:2015 4761:ISBN 4715:ISSN 4674:ISBN 4648:ISBN 4622:ISBN 4599:ISBN 4573:ISBN 4549:OCLC 4539:ISBN 4513:ISBN 4103:CILl 4052:See 4010:and 3790:Troy 3780:See 3416:Otho 2922:and 2855:ISBN 2181:Kish 2057:s.v. 2031:2019 1993:Rhea 1913:The 1883:Juno 1722:and 1690:and 1495:and 1382:Lyon 1297:, a 1295:Almo 1275:Ovid 1221:Mars 1187:and 1132:Ides 1119:The 1068:The 985:Ovid 922:Troy 721:and 707:Zeus 575:Nike 446:Rhea 403:and 227:Rome 196:Rhea 188:Gaia 50:lion 4883:doi 4787:doi 4705:doi 3769:CIL 3756:CIL 3498:8; 3320:8; 2930:'s 2814:CIL 2740:Pan 2191:as 1879:Leo 1785:fir 1639:on 1526:or 1234:or 699:. 555:'s 428:or 294:in 225:In 182:In 4984:: 4897:. 4889:. 4879:51 4877:. 4838:; 4793:. 4783:35 4781:. 4736:63 4734:. 4730:. 4713:. 4697:61 4695:. 4691:. 4672:. 4646:. 4620:. 4597:. 4593:. 4571:. 4547:. 4511:. 4467:, 4459:, 4363:^ 4346:^ 4313:. 3753:: 3549:^ 3502:, 3494:, 3414:, 3406:, 3386:, 3324:, 3316:, 3274:, 2775:; 2593:^ 2558:, 2410:^ 2357:). 2195:. 2125:, 2051:, 2039:^ 2019:. 1608:, 1255:. 1197:c. 948:, 772:' 589:, 581:, 545:' 476:. 338:. 278:c. 143:, 134:, 127:: 123:; 112:: 108:; 96:iː 93:əl 62:c. 52:, 4905:. 4885:: 4823:. 4803:. 4801:. 4789:: 4769:. 4721:. 4707:: 4682:. 4656:. 4630:. 4607:. 4581:. 4555:. 4521:. 4328:. 3962:. 3609:. 2541:. 2351:( 2254:. 2033:. 1771:( 1568:) 1545:) 1522:( 1324:. 1210:) 1162:. 1128:) 593:( 349:( 99:/ 90:b 87:ɪ 84:s 81:ˈ 78:/ 74:( 41:. 34:. 20:)

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