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Adrasteia

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Orphic

West, pp. 72, 122, 131?

The story of Adrasteia as one of the nurses of Zeus possibly originated as early as a late-fifth-century Orphic theogony (the Eudemian Theogony).

Several Orphic sources contain accounts of Zeus being nursed by Adrasteia and Ida (here the daughters of Mellissos and Amalthea) and guarded by the Curetes.

These have Adrasteia clashing bronze cymbals in front of the cave of Night (Nyx) where the infant Zeus was being concealed, from his father Cronus, so that infant's cries would not be heard. In one she is said to be a "lawgiver" (νομοθετοῦσα) outside the cave's entrance.

Another later Orphic theogony (the Hieronyman Theogony, c. 200 BC?) has Adrasteia (or Necessity) united with ageless Time (Chronos) at the beginning of the cosmos.

Sources

Ancient

Aeschylus

Prometheus Bound

Chorus

οἱ προσκυνοῦντες τὴν Ἀδράστειαν σοφοί.

936 [Sommerstein]

Those who bow to Necessity¹¹⁶ are wise.

¹¹⁶ Greek Ἀδράστεια, lit. "inescabability". "I bow to Adasteia" was a formula used to apologize for a remark that risked offending some divine power: the apology was usually made in advance (e.g. Plato, Republic 451a; Menander, Samia 503), but sometimes in arrear (e.g. Menander, Perikeiromene 304). The chorus are telling Prometheus that if he will be wise, he will apologize at once for his rash remarks about Zeus.

936 [Perseus' Smyth translation]

Wise are they who do homage to Necessity.²

²Adrasteia, “the inescapable,” another name of Nemesis, punished presumptuous words and excessive happiness.

Niobe

fr. 158 Radt [= Strabo, 12.8.21]

Tantalus

The land I sow extends for twelve days’ journey: the country of the Berecyntians,¹ where the territory of Adrasteia² and Mount Ida resound with the lowing and bleating of livestock, and all of the Erechthean plain.³

¹ A Phrygian tribe.

² The land on the Asian shore of the Propontis (Sea of Marmara) at its western end, between Parium and Cyzicus.

³ Meaning here, apparently, the Troad, after Erichthonius son of Dardanus (Iliad 20.219–230), owner of three thousand horses and great-great-grandfather of Priam. Thus Tantalus is describing himself as ruler of the whole region known to fifth-century Greeks as Phrygia.

Ammianus Marcellinus

History

14.11.25

These and innumerable other instances of the kind are sometimes (and would that it were always so!) the work of Adrastia,² the chastiser of evil deeds and the rewarder of good actions, whom we also call by the second name of Nemesis. She is, as it were, the sublime jurisdiction of an efficient divine power, dwelling, as men think, above the orbit of the moon; or as others define her, an actual guardian presiding with universal sway over the destinies of individual men. The ancient theologians, regarding her as the daughter of Justice, say that from an unknown eternity she looks down upon all the creatures of earth.

Antimachus

fr. 131 Matthews = 53 Wyss = Strabo, 13.1.13

[H. L. Jones translation:] There is a great goddess Nemesis, who has obtained as her portion all these things from the Blessed.⁴ Adrestus⁵ was the first to build an altar to her beside the stream of the Aesepus River, where she is worshipped under the name of Adresteia.

Apollodorus

1.1.6

[6] Enraged at this, Rhea repaired to Crete, when she was big with Zeus, and brought him forth in a cave of Dicte.¹ She gave him to the Curetes and to the nymphs Adrastia and Ida, daughters of Melisseus, to nurse.

¹ According to Hesiod, Rhea gave birth to Zeus in Crete, and the infant god was hidden in a cave of Mount Aegeum (Hes. Th. 468-480). Diod. 5.70 mentions the legend that Zeus was born at Dicte in Crete, and that the god afterwards founded a city on the site. But according to Diodorus, or his authorities, the child was brought up in a cave on Mount Ida. The ancients were not agreed as to whether the infant god had been reared on Mount Ida or Mount Dicte. Apollodorus declares for Dicte, and he is supported by Verg. G. 4.153, Serv. Verg. A. 3.104, and the Vatican Mythographers (Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 34, 79, First Vatican Mythographer 104; Second Vatican Mythographer 16). On the other hand the claim of Mount Ida is favoured by Callimachus, Hymn i.51; Ovid Fasti 4.207; and Lactantius Placidus on Statius, Theb. iv.784. The wavering of tradition on this point is indicated by Apollodorus, who, while he calls the mountain Dicte, names one of the god's nurses Ida.

1.1.7

[7] So these nymphs fed the child on the milk of Amalthea;¹ and the Curetes in arms guarded the babe in the cave, clashing their spears on their shields in order that Cronus might not hear the child's voice.² But Rhea wrapped a stone in swaddling clothes and gave it to Cronus to swallow, as if it were the newborn child.³

¹ As to the nurture of Zeus by the nymphs, see Callimachus, Hymn 1.46ff.; Diod. 5.70.2ff.; Ovid, Fasti v.111ff.; Hyginus, Fab. 139; Hyginus, Ast. ii.13; Serv. Verg. A. 3.104; Lactantius Placidus on Statius, Theb. iv.784; Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 34, 79 (First Vatican Mythographer 104; Second Vatican Mythographer 16). According to Callimachus, Amalthea was a goat. Aratus also reported, if he did not believe, the story that the supreme god had been suckled by a goat （Strab. 8.7.5）, and this would seem to have been the common opinion （Diod. 5.70.3; Hyginus, Ast. ii.13; Second Vatican Mythographer 16）. According to one account, his nurse Amalthea hung him in his cradle on a tree “in order that he might be found neither in heaven nor on earth nor in the sea” （Hyginus, Fab. 139）. Melisseus, the father of his nurses Adrastia and Ida, is said to have been a Cretan king （Hyginus, Ast. ii.13）; but his name is probably due to an attempt to rationalize the story that the infant Zeus was fed by bees. See Virgil, Geo. 1.149ff. with the note of Serv. Verg. G. 1.153; First Vatican Mythographer 104; Second Vatican Mythographer 16.

² As to the Curetes in their capacity of guardians of the infant Zeus, see Callimachus, Hymn i.52ff.; Strab. 10.3.11; Diod. 5.70, 2-4; Lucretius ii.633-639; Verg. G. 3.150ff.; Ovid, Fasti iv.207ff.; Hyginus, Fab. 139; Serv. Verg. A. 3.104; Lactantius Placidus on Statius, Theb. iv.784; Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 34, 79 (First Vatican Mythographer 104; Second Vatican Mythographer 16). The story of the way in which they protected the divine infant from his inhuman parent by clashing their weapons may reflect a real custom, by the observance of which human parents endeavoured to guard their infants against the assaults of demons. See Folk-Lore in the Old Testament, iii.472ff.

Apollonius of Rhodes (fl. first half of 3rd century BC)

Argonautica

1.1114–1127 [Loeb, Race]

The misty mouth of the Bosporus and the hills of Mysia also appeared, and, on the other side, the stream of the Aesepus river and the city and Nepeian plain of Adrasteia.

There was a sturdy trunk of vine that grew in the forest, very old and dry. They cut this down to make into a sacred image of the mountain goddess,¹¹⁵ and Argus carved it expertly. And there upon a rugged hilltop they set it up, overshadowed by the tops of oaks, the tallest of all the trees that take root there. Nearby they piled up an altar of stones and, wearing crowns of oak leaves, conducted their sacrifice around it, as they called upon the Dindymian Mother, the much-revered mistress who dwells in Phrygia, along with Titias and Cyllenus, who alone of the many Idaean Dactyls on Crete are called dispensers of destiny and ministers of the Idaean Mother.¹¹⁶

¹¹⁵ Rhea/Cybele.

¹¹⁶ Rhea/Cybele, who is associated with mount Dindymum in central Phrygia and mount Ida on Crete. The Argonauts are now establishing her worship on mount Dindymum near Cyzicus.

3.132–136 [Loeb, Race]

[Aphrodite to Eros:] I will give you Zeus’ gorgeous plaything, that one his dear nurse Adresteia made him when he was still a babbling infant in the Idaean cave—a perfectly round ball; no better toy will you get from the hands of Hephaestus.

Callimachus (310/305–240 BC)

Hymn 1, to Zeus

44–45 (See also: 44–45)

But thee, O Zeus, the companions of the Cyrbantes^l took to their arms, even [cont.]

^l Corybantes.

46–48 (See also 46–48)

the Dictaean Meliae,^a and Adrasteia^b laid thee to rest in a cradle of gold, and thou didst suck the rich teat of the she-goat Amaltheia,^c and thereto eat the sweet honey-comb.

^a The ash-tree nymphs, cf. Hesiod, Th. 187.

^b Cf. Apoll. Rh. iii. 132 ff. Διὸς περικαλλὲς ἄθυρμα | κεῖνο, τό οἱ ποίησε φίλη τροφὸς Ἀδρήστεια | ἄντρῳ ἐν Ἰδαίῳ ἔτι νήπια κουρίζοντι | σφαῖραν ἐυτρόχαλον; i.q. Nemesis, sister of the Curetes (schol.).

^c The nymph or she-goat who suckled Zeus; Diodor. v. 70, Apollod. i. 5, schol. Arat. 161, Ovid, Fast. v. 115 ff.

51–53 (See also 51–53)

And lustily round thee [Zeus] danced the Curetes a war-dance, beating their armour, that Cronus might hear with his ears the din of the shield, but not thine infant noise.

Hymn 3, to Artemis

3.242–247

And the echo reached unto Sardis and the Berecythian^p range. And they with their beat loudly and therewith their quivers rattled.

^p In Phrygia.

Callisthenes c. 360 – 327 BC

FGrHist 124 F 28] [= Strabo, 13.1.13]

Strabo, 13.1.13: According to Callisthenes, among others, Adrasteia was named after King Adrastus, who was the first to found a temple of Nemesis.

Damascius

De principiis (On First Principles)

123 [= Hieronymus of Rhodes fr. 61A ]

lines 31–80 [= Orphic fr. 54 Kern]

• White, pp. 228–237

p. 233

The theology circulating under the names of Hieronymus and Hellanicus, if indeed this is not the same,⁷ goes like this: 1) There was water, it says, originally out of which the earth solidified.⁸ these two principles it posits first, water and earth, the latter as dispersive in nature and the former for bonding and holding the other together.⁹ But the one principle prior to these two it leaves unexpressed; for this very silence about it indicates its ineffable nature¹⁰ The third principle after these two (I mean water and earth): it is a serpent that has a bull's head and a lions head as outgrowths, and a god's face in between, and also wings on its shoulders; it is named "ageless Time" and also Heracles, and it is united with Necessity [Ἀνάγκην, Ananke], which is the same in nature, and Adrasteia,¹¹ double bodied¹² and stretching across the entire cosmos and touching its limits.¹³

¹¹ The phrasing is obscure. As translated, Time and Necessity are distinct but have "the same nature," and Time unites with both Necessity and Adrasteia (literaly "Ineluctable"); or if καί is epexegetic, Adrasteia is simply an alternative title of Necessity; cf. West (1983) 178. ...

¹² "double-bodied" (an emendation for "incorporeal" ...

• West, p. 178

Damascius' account runs:⁷

Originally there was water, he (Orpheus) says, and mud, from which the earth solidified: he posits these two as first principles, water and earth ... The one before the two, however, he leaves unexpressed, his very silence being an intimation of its ineffable nature. The third principle after these two was engendered by these—earth and water, that is—and was a serpent (δράκων) with extra heads growing upon it of a bull and a lion, and a god's countenance in the middle; it had wings upon its shoulders, and its name was Unaging Time (Chronos) and also Heracles. United with it was Ananke, being of the same nature, or Adrastea, incorporeal, her arms extended throughout the universe and touching its extemities.

⁷ Princ. 123 ^bis, (i. 317-19 R.) = Orph. fr. 54.

• West, p. 194

United with Chronos-Heracles, says Damascius, was another winged serpent: 'Ananke, being the same nature, or Adrastea, incorporeal, her arms extended throughout the universe and touching extremities'. ...

Demosthenes

25.37

As a mere mortal I pay my respects to Nemesis [Ἀδράστειαν]

Diodorus Siculus

17.7.5

On this mountain [Ida] are supposed to have lived the Idaean Dactyls who first worked iron, having learned the skill from the Mother of the Gods.

Euripides?

Rhesus

342–343 (Kovacs)

Ἀδράστεια μὲν ἁ Διὸς [342]

May Adrasteia, daughter of Zeus,⁸

shield my words from divine hostility!

⁸ Adrasteia, like Nemesis, is a goddess who punishes boastful words. The Chorus here invoke her to see that Rhesus receives no harm from the praise of him they are about to give.

• Murray, note to Rhesus 342

Now Adrasteia¹

¹-She-from-whom-there-is-no-Running, is a goddess identified with Nemesis, a requiter of sin, especially the sin of pride or over-confidence. In spite of the opening apology this whole chorus, with its boundless exultation, is an offence against her. -It is interesting to notice that a town and a whole district in the north of the Troad was called by her name; the poet is using local colour in making his Trojans here, and Rhesus in l. 468, speak of her. There seems also to be something characteristically Thracian in the story of the Muse and the River, in the title "Zeus of the Dawn" given to Rhesus, in the revelry to be held when Ilion is free, and in the conception of the king in his dazzling chariot, Sun-god-like.

• Fries, p. 246

342-5. 'May Adrasteia, the daughter of Zeus, keep (divine) envy from my mouth. For I shall say all that my soul finds pleasing to utter.'

468–473

...σὺν δ᾿ Ἀδραστείᾳ λέγω [468]

(may Adrasteia not resent my words): when we have freed this city from its enemies and you have set aside the first fruits for the gods, I am willing to sail to the land of the Argives and sack all Greece with my spear so that they in their turn will know what it is to suffer.

Greek Anthology

9.405

May holy Adrasteia preserve thee, and Nemesis, the maiden who treadeth in our track, she who has cheated many. I fear for thy body’s lovely form, O youth; for thy mental gifts and the strength of thy divine courage, for thy learning and thy prudent counsel. Such we are told, Drusus,1 are the children of the blessed Immortals.

12.300

Bravely shall I bear the sharp pain in my vitals and the bond of the cruel fetters. For it is not now only, Nicander, that I learn to know the wounds of love, but often have I tasted desire. Do both thou, Adrasteia, and thou, Nemesis, bitterest of the immortals, exact due vengeance for his evil resolve.

Harpocration

s.v. Ἀδράστειαν

• Farnell

  p. 499

  ...the statement in Harpocration that Demetrius of Scepsis identified Adrasteia with Artemis, ...

  p. 595 n. 138 b

  ^b With Artemis : Harpoer. s. v. Ἀδράστειαν ...

• Graf, "Adrastea"

  A. was compared to Artemis (Demetrius of Scepsis apud Harpocr. 6,9; Solin. 7,26)

• Munn

  p. 333 n. 63

  Demetrius of Scepsis (in Harpocration s.v. Ἀδράστειαν) says that a certain Adrastus (Ἀδράστου τινός) established Adrasteia as a name for Artemis. Harpocration s.v. Ἀδράστειαν also reports that "some say" that Nemesis got the name Adrasteia from "a certain King Adrastus [παρὰ Ἀδράστου τινός βασιλέως], or from Adrastus the son of Talaus" (i.e. the king of Sicyon).

Homer

Iliad

2.828

And they who held Adrasteia and the land of Apaesus, and who held Pityeia and the steep mountain of Tereia, these were led by Adrastus and Amphius,

Hyginus

Fabulae

139 (Smith and Trzaskoma, p. 146)

The Curetes. When ... Amalthea, the child's nurse, ... to prevent [Zeus]' wailing from being heard ... bronze shields and spears ... create a ruckus ...

182 (Smith and Trzaskoma, p. 158)

The Daughters of Ocean

Ida, Amalthea, and Adrastea* were the daughters of Ocean. Others say that they were the daughters of Melisseus and were Jupiter's nurses, the ones that are called Dodonian Nymphys (others call them the Naiads).

Inscriptiones Graecae

I³

383.142–143

Ἀδρα[στείας]

καὶ Βε[νδῖδος]

369.67

[ς τού]το 𐅃𐅂ΙΙ v Ἀπόλλονος Ζοστε͂[ρος ․․․․․․․․․21․․․․․․․․․․· Ἀδρασ]τείας 𐅄ΔΔΔ𐅃𐅂, τ[όκος τούτο 𐅂]·

Menander

Perikeiromene

304

For that boast [I must] this instant make [amends] to Nemesis [Ἀδράστειαν]!¹⁷

¹⁷ The goddess of retribution, to whom one customarily made obeisance after conceited remarks like the one just made by Moschion.

Samia

503

Touching wood,¹⁹ the proverb goes, but [I bow down to Nemesis (?)]—

¹⁹ The Greek proverb literally runs ‘(I spit) into my lap᾿, although Nikeratos omits ‘I spit.’ This act, and that of kowtowing to the goddess Nemesis (see Perikeiromene 314 and my note b there), were attempts to avert any evil consequences of intemperate statements such as that made in v. 504.

Nonnus

Dionysiaca

48.463

Argive^a Adasteia

^a Nemesis is called Adrasteia, if we may believe Antimachos of Colophin, Frg. 53 Wyss, because she was honoured by Adrastos king of Argos. The real connection between the two is of courcse that they both mean "unavoidable," the one being the sure vengeance which oertakes the wrongdoer, the other a great king and warrior whose power none could escape.

Ovid

Fasti

4.207–210

Now rang steep Ida loud and long with clangorous music, that the boy might pule in safety with his infant mouth. Some beat their shields, others their empty helmets with staves; that was the task of the Curetes and that, too, of the Corybantes.

Oxford Companion to World Mythology

• s.v. Adrasteia, p. 6

ADARSTEIA In *Orphic tradition in *Greece, Adrasteia ("Necessity") was present with *Kronos ("Time") at the begining of existence.

Pausanias

2.15.3

[3] The Argives offer burnt sacrifices to Zeus in Nemea also, and elect a priest of Nemean Zeus; moreover they offer a prize for a race in armour at the winter celebration of the Nemean games. In this place is the grave of Opheltes; around it is a fence of stones, and within the enclosure are altars. There is also a mound of earth which is the tomb of Lycurgus, the father of Opheltes. The spring they call Adrastea for some reason or other, perhaps because Adrastus found it. The land was named, they say, after Nemea, who was another daughter of Asopus. Above Nemea is Mount Apesas, where they say that Perseus first sacrificed to Zeus of Apesas.

10.37.8

[8] and the Amphictyons captured the city. They exacted punishment from the Cirrhaeans on behalf of the god, and Cirrha is the port of Delphi. Its notable sights include a temple of Apollo, Artemis and Leto, with very large images of Attic workmanship. Adrasteia has been set up by the Cirrhaeans in the same place, but she is not so large as the other images.

Phoronis

fr. 2 [= Scholiast on Apollonius of Rhodes 1.1126-1131b "Δάκτυλοι Ἰδαῖοι"]

2 Schol. Ap. Rhod. 1.1126-1131b "Δάκτυλοι Ἰδαῖοι"

2 Scholiast on Apollonius of Rhodes, “Idaean Dactyls’

And the composer of the Phoronis writes as follows:

. . . where the wizards of Ida, Phrygian men, had their mountain homes: Kelmis, great Damnameneus, and haughty Akmon, skilled servants of Adrastea of the mountain, they who first, by the arts of crafty Hephaestus, discovered dark iron in the mountain glens, and brought it to the fire, and promulgated a fine achievement.

• Tsagalis, pp. 413ff.

• Gantz, pp. 148–149: The Phoronis calls them sorcerers (goêtes), Phyrgians from Ida who dwelt in the mountains, Kelmis and Damnameneus and Akmon, servants of Adrasteia who were first to discover iron and its forging (as their names imply: fr 2 PEG).

• Farnell, p. 499–500: in a fragment of the Phoronis she is scarcely distinguished from Cybele, being described as the mountain goddess whose attendants were the Idaean Dactyli
• Farnell, p. 595

• Golann, p. 44: In a fragment of the Phoronis, she, described as a mountain-goddess attended by the Idaean Dactyli (not unlike the goddess in the third stasimon), can hardly be distinguished from Cybele.⁶⁰

⁶⁰ Schol. Ap. Rhod. 1.1129 (frag. Phoronis): ... Cf. also Strabo 588: ... See also Aesch. Niob. frag. 155: ...; Strabo 575 (near Cyzicus): ... Cf. Charax in FHG 3.637, frag. 2 (Müller): ...

Pindar

Olympian

13.24–27

Highest lord [25] of Olympia, ruling far and wide; for all time, father Zeus, may you be ungrudging of our words, and ruling this people in safety, grant a straight course to the fair wind of Xenophon's good fortune.

Pythian

8.71–72

I pray that the gods may regard your fortunes without envy, Xenarces.

10.20–22

[20] having received no small share of the delights of Greece, may they encounter no envious reversals at the hands of the gods.

Plato

Phaedrus

248c–d

... And this is a law of Destiny [Ἀδραστείας], that the soul which follows after God and obtains a view of any of the truths is free from harm until the next period, and if it can always attain this, is always unharmed; ...

Republic

451a

So I salute Nemesis,² Glaucon, in what I am about to say.

² Ἀδράστειαν: practically equivalent to Nemesis. Cf. our “knock on wood.” Cf. Posnansky in Breslauer Phil. Abhandl. v. 2, “Nemesis und Adrasteia”: Herodotus i. 35, Aeschylus Prom. 936, Euripides Rhesus 342, Demosthenes xxv. 37καὶ Ἀδράστειαν μὲν ἄνθρωπος ὢν ἐγὼ προσκυνῶ.

451a [Loeb's Christopher Emlyn-Jones, William Preddy translation]

... προσκυνῶ δὲ Ἀδράστειαν, ...

I bow myself down before Adrasteia,⁶ Glaucon, because of what I am about to say.

⁶ Another name for Nemesis (divine retribution). S. (semi-humorously) utters a formula to avert punishment for voicing an eccentric opinion, namely that imparting false beliefs to others about basic values is worse than committing murder.

Munn p. 335

Plutarch

Moralia, On the Delays of the Divine Vengeance (de sera numinis vindicta)

25 (546e)

25. Thespesius’ kinsman—nothing need keep us from thus referring to a man’s soul—proceeded to explain. Adrasteia,^a he said, daughter of Necessity and Zeus, is the supreme requiter; all crimes are under her cognizance, and none of the wicked is so high or low as to escape her either by force or by stealth. There are three others, and each is warden and executioner of a different punishment: those who are punished at once in the body and through it are dealt with by swift Poinê in a comparatively gentle manner that passes over many of the faults requiring purgation; those whose viciousness is harder to heal are delivered up to Dikê by their daemon^b after death; while those past all healing, when rejected by Dikê, are pursued by the third and fiercest of the ministers of Adrasteia, Erinys, as they stray about and scatter in flight, who makes away with them, each after a different fashion, but all piteously and cruelly, imprisoning them in the Nameless and Unseen.^c

^a Cf. Plato, Phaedrus, 248 C. Adrasteia means “the inescapable.”

^b Cf. Plato, Phaedo, 107 D, 113 D. A religious and personified way of speaking of a man’s “lot” is to call it his “daemon.”

^c That is, they are seen and heard of no more: cf. Mor. 1130 E. Hades is etymologized “unseen.”

Moralia, Table Talk

3.9.2 (657e)

the ancients too, it was his opinion, made Zeus’s nurses two (Ida and Adrastea),

Plutarch (Pseudo)

De Fluviis 10.4-5 [= Agatharchides FGrHist 284 F 3]

X. MARSYAS

1. Matsyas is a river in Phrygia ... 4. Situated nearby is a mountain called Berecynthius, having the name from Berecynthus, who had become the first priest of the Mother of the Gods. 5. Produced in it is a stone called Machaera, for it is similar to iron, which, if any of the celebrants of the mysteries of the Goddess finds it, he goes insane, as Agatharchides records in the Phrygica.

• Munn, p. 333 n. 61

De Fluviis 18.13

XVIII. INACHUS

1. Inachus is a river of the Argive territory. ...

...

13. Produced on the mountaintop is a root similar to rue, if any woman uintentionally eats which, she goes mad. It is called Adrastia, as Plesimachus records in Book II of Returns.

• Leaf, p. 78

She has apparently geographical attachments in the Argolis; e.g. the root called Adrasteia in rgolis, Plut. de fluv. 18, 12 (from Lysimachos of Alexandria):

• Smith s.v. Plesimachus

• Plhsi/maxos), the writer of Νόστοι (Plut. de Fluv. 18), is probably a false leading for Lysimachus, as the ancients frequently mention the Νόστοι of the latter [LYSIMACHUS, literary, No. 5], and the name of Plesimachus does not occur elsewhere.

Proclus

On Plato's Timaeus

41e [= Orphic fr. 162 Kern]

• Taylor 1820, The Commentaries of Proclus On the Timaeus of Plato

Book V, p. 397

For the Demiurgus, as Orpheus says⁸¹⁷ was nurtured indeed by Adrastia, but associates with Necessity, and generates Fate.

⁸¹⁷ Orph. fr. 110.

On Plato's Theology

• Taylor

Book IV, Ch. XVII

... but all things are obedient to the sacred law of Adrastia, and all the distributions of the Gods, and all measures and guardianships subsist on account of this. By Orpheus also, she is said to guard the demiurgus of the universe, and receiving brazen drumsticks, and a drum made from the skin of a goat, to produce so loud a sound as to convert all the Gods to herself. And Socrates imitating this fabulous sound which extends a certain proclamation[17] to all things, in a similar manner produces the sacred law of Adrastia to all souls. For he says, “This is the sacred law of Adrastia, that whatever soul has perceived any thing of truth, shall be free from harm till another period,” all but expressing the Orphic sound through this proclamation, and uttering this as a certain hymn of Adrastia.

Book VII, Ch. XXXVII

For the demiurgus as Orpheus says, was nourished indeed by Adrastia, but associated with Necessity, and generated Fate.

Strabo

10.3.11

In Crete, not only these rites, but in particular those sacred to Zeus, were performed along with orgiastic worship and with the kind of ministers who were in the service of Dionysus, I mean the Satyri. These ministers they called "Curetes," young men who executed movements in armour, accompanied by dancing, as they set forth the mythical story of the birth of Zeus; in this they introduced Cronus as accustomed to swallow his children immediately after their birth, and Rhea as trying to keep her travail secret and, when the child was born, to get it out of the way and save its life by every means in her power; and to accomplish this it is said that she took as helpers the Curetes, who, by surrounding the goddess with tambourines and similar noisy instruments and with war-dance and uproar, were supposed to strike terror into Cronus and without his knowledge to steal his child away; and that, according to tradition, Zeus was actually reared by them with the same diligence; consequently the Curetes, either because, being young, that is "youths,"1 they performed this service, or because they "reared" Zeus "in his youth"2 (for both explanations are given), were accorded this appellation, as if they were Satyrs, so to speak, in the service of Zeus. Such, then, were the Greeks in the matter of orgiastic worship.

10.3.12

But as for the Berecyntes,¹ a tribe of Phrygians, and the Phrygians in general, and those of the Trojans who live round Ida, they too hold Rhea in honor and worship her with orgies, calling her Mother of the gods and Agdistis and Phrygia the Great Goddess, and also, from the places where she is worshipped, Idaea and Dindymene and Sipylene and Pessinuntis and Cybele and Cybebe.² The Greeks use the same name "Curetes" for the ministers of the goddess, not taking the name, however, from the same mythical story,³ but regarding them as a different set of "Curetes," helpers as it were, analogous to the Satyri; and the same they also call Corybantes.

¹ See 12. 8. 21.

² i.e., from Mt. Ida, Mt. Dindymum (12. 5. 3), Mt. Sipylus, Pessinus (l.c.), and Mt. Cybela (l.c.), and Cybeba. Cf. Diod. Sic. 3.58), who spells the next to last name "Cybelum."

³ The story of the Cretan Curetes.

10.3.22

Some writers say that the name "Idaean Dactyli" was given to the first settlers of the lower slopes of Mt. Ida, for the lower slopes of mountains are called "feet," and the summits "heads"; accordingly, the several extremities of Ida (all of which are sacred to the Mother of the gods) were called Dactyli.¹ Sophocles² thinks that the first male Dactyli were five in number, who were the first to discover and to work iron, as well as many other things which are useful for the purposes of life, and that their sisters were five in number, and that they were called Dactyli from their number. But different writers tell the myth in different ways, joining difficulty to difficulty; and both the names and numbers they use are different; and they name one of them "Celmis" and others "Damnameneus" and "Heracles" and "Acmon." Some call them natives of Ida, others settlers; but all agree that iron was first worked by these on Ida; and all have assumed that they were wizards and attendants of the Mother of the gods, and that they lived in Phrygia about Ida; and they use the term Phrygia for the Troad because, after Troy was sacked, the Phrygians, whose territory bordered on the Troad, got the mastery over it. And they suspect that both the Curetes and the Corybantes were offspring of the Idaean Dactyli; at any rate, the first hundred men born in Crete were called Idaean Dactyli, they say, and as offspring of these were born nine Curetes, and each of these begot ten children who were called Idaean Dactyli

¹ "Dactyli" means either "fingers" or "toes."

² Soph. Cophi Satyri Fr. 337 (Nauck)

12.8.11

Cyzicus is an island in the Propontis, being connected with the mainland by two bridges; and it is not only most excellent in the fertility of its soil, but in size has a perimeter of about five hundred stadia. It has a city of the same name ... the mountain opposite the city, the mountain called Adrasteia, ... for, of the Troad, they possess the parts round Zeleia on the far side of the Aesepus, as also the plain of Adrasteia, and, of Lake Dascylitis, ...

12.8.21

Writers mention certain Phrygian tribes that are no longer to be seen; for example, the Berecyntes. ... Aeschylus, in his Niobe, ... and Tantalus says, "I sow furrows that extend a ten days' journey, Berecyntian land, where is the site of Adrasteia, and where both Mt. Ida and the whole of the Erechtheian plain resound with the bleatings and bellowings of flocks."³

³ Aesch. Fr. 158.2 (Nauck)

13.1.11

About . . .1 stadia above the outlet of the Aesepus River is a hill, where is shown the tomb of Memnon, son of Tithonus; and near by is the village of Memnon. The Granicus River flows between the Aesepus River and Priapus, mostly through the plain of Adrasteia,

13.1.13 [= Strabo 588]

This country was called "Adrasteia"¹ and "Plain of Adrasteia," in accordance with a custom whereby people gave two names to the same place, as "Thebe" and "Plain of Thebe," and "Mygdonia" and "Plain of Mygdonia." According to Callisthenes, among others, Adrasteia was named after King Adrastus, who was the first to found a temple of Nemesis. Now the city is situated between Priapus and Parium; and it has below it a plain that is named after it, in which there was an oracle of Apollo Actaeus and Artemis. . . .² But when the temple was torn down, the whole of its furnishings and stonework were transported to Parium, where was built an altar,³ the work of Hermocreon, very remarkable for its size and beauty; but the oracle was abolished like that at Zeleia. Here, however, there is no temple of Adrasteia, nor yet of Nemesis, to be seen, although there is a temple of Adrasteia near Cyzicus. Antimachus says as follows:

"There is a great goddess Nemesis, who has obtained as her portion all these things from the Blessed.⁴ Adrestus⁵ was the first to build an altar to her beside the stream of the Aesepus River, where she is worshipped under the name of Adresteia."

¹ On the site of Adrasteia, see Leaf, p. 77.

² Three words in the Greek text here are corrupt. Strabo may have said that this temple was "on the shore," or "in the direction of Pityeia" (the same as Pitya; see section 15 following), or "in the direction of Pactye".

³ This altar was a stadium (about 600 feet) in length (10. 5. 7).

⁴ A not uncommon appellation of the gods.

⁵ Note the variant spelling of the name.

Suda

α 523 Adler

Translated headword: Adrasteian Nemesis, Nemesis of Adrastos

[sc. So called because] from her, someone could not run away [a)podra/seien].[1]

"Adrasteian Nemesis follows him, avenging haughty and unrestrained words."[2]

So Adrasteian Nemesis [is named] from Adrastos.[3] [sc. It is a proverbial phrase] in reference to those first experiencing good fortune but later bad; for of the descendants of those who campaigned against [the] Thebans, only Aigialeus son of Adrastos was killed.[4]

[1] Same etymology in Photius and other lexica.

[2] Aelian fr. 227 Domingo-Forasté (228 Hercher).

[3] For this and what follows cf. Zenobius 1.30 and other paroemiographers.

[4] After relating the story of Adrastus's exceptional survival during the attack on Thebes, Libanius (Narration 10 [Foerster vol. 8, pp. 40-41]) adds that "This then seemed to come about in this way as a result of divine retribution. And the Greeks immediately honor Nemesis with a temple, addressing the goddess as Adrasteia." For the temple to Adrasteia Nemesis, see Strabo 13.1.13.

α 524 Adler

Translated headword: Adrasteia

Some say she is the same thing as Nemesis, and that she took the name from a particular king, Adrastos. Alternatively from the ancient Adrastos who suffered divine wrath [nemesis] for his boasts against the Thebans, who had established a shrine of Nemesis, which after these things acquired the name Adrasteia. Demetrius of Scepsis says that Adrasteia is Artemis, [sc. in a cult] established by one Adrastos.[1] Antimachus says: "there is a certain great goddess Nemesis, who apportions out all these things to the blessed; Adrestos was the first to set up an altar for her by the flowing river [Asopus]."[2] Some, however, add that she is different from Nemesis herself: so Menander and Nicostratus.[3]

See already alpha 523. The present entry derives from Harpokration s.v. *a)dra/steian (sic: accusative case).

[1] Demetrius of Scepsis [on whom see generally OCD(4) s.v. Demetrius(12), p.433] fr. 18 Gaede.

[2] Antimachus of Colophon (alpha 2681) fr. 43 Wyss.

[3] Menander fr. 321 Kock, 266 Koerte, now 226 Kassel-Austin; Nicostratus fr. 37 Kock, now 35 Kassel-Austin.

Modern

Dervenis

p. 23?

Farnell

p. 499

ADRASTEIA.

ADRASTEIA, understood in the later period as the goddess of inevitable fate, came to be a sort of twin-sister of Nemesis, and so occasionally connected with Artemis ^{138 b}.

At Andros and Cos there was a joint worship of Adrasteia and Nemesis ^{138 c [see p. 595 below]}, and we find the two connected by Antimachus, the learned epic poet of the latter part of the fifth century, quoted by Strabo; in the drama of the fifth century, in the younger Attic comedy, in passages of the Anthology and of Lucian, the functions of one goddess cannot easily be distinguished from those of the other ^a; and in later literature the identity is completely established. We need not look further than this for an explanation of the statement in Harpocration that Demetrius of Scepsis identified Adrasteia with Artemis, and for the presence of the statue of the former in the temple of Artemis Lerto and Apollo at Cirrha, the divinities who brought down due 'nemesis' on the Cirrhaeans.

But the origin of Ἀδράστεια, which can be clearly traced, is independent of Nemesis. There is no doubt that it was a cult-name and probably a local title of Cybele detached at an early period ^{138 a [see p 595 below]} It was near Priapus, Cyzicus, and in the Troad, localities where Cybele was especially worshipped, that the cult of Adrasteia was established; in a fragment of the Phoronis she is scarcely distinguished from Cybele, being [cont.]

^a This is not the view of Posnanzky, ...

p. 500

described as the mountain goddess whose attendants were the Idaean Dactyli. Later on, men came to know her not so much as the great mother herself, but as a mountain-nymph, and in Crete as the nymph who nursed Zeus; while in Orphic literature her close relation with Cybele was recognized. As early as the Peloponesian war the worship if Adrasteia had become established on the Acropolis of Athens, probably in some association with Cybele and Bendis, who gained public recognition in Athens in the fifth century ^{138 b}.

p. 595

138 Aderasteia ^a connected with Cybele: Strabo 588 (in the neighbourhood of Priapus on the Hellespont) ... Aesch. Niob. Frag 155 ... Schol. Ap. Rhod. 1. 1129 (fragment of Phoronis) ...

^b With Artemis : Harpoer. s. v. Ἀδράστειαν ...

p. 596

^c ... In Cos: Bull. de Corr. Hell. 1881, 223 ἱερὰς Ἀδράστείας καὶ Νεμέσιος: ? first century B. C. Strabo 588

Feibleman

p. 52

Accounts of Orphic theogony vary. It begins with Water and Earth, and then, begotten of these, Chronos, or Time, and Adrasteia, or Necessity. Chronos, Ageless Time, was a primordial monster, inseparable, however, from the law of necessity; while Adrasteia, Necessity, is without body and spread over the whole universe, holding it together.

Fowler

p. 43

§1.7.3 DAKTYLOI(Hellan. fr. 89; Pher. fr. 47)

For the art of smithing, however, one thinks first of the Telchines and the Idaian Daktyloi. The latter were well established in archaic tradition as miners—the discoverers of iron, in fact—and sorcerers (γόντες); they were servants of the Mother.¹⁶² ...

...

¹⁶² Hesiod. fr. 282; Phoronis fr. 2 (servants of 'Adresteie of the mountain'; cf. Apollod. Bibl. 1.5). Strabo 10.3.22 says they have these characteristics in all sources; cf. Diod. 17.7.5. ...

Fries

p. 246

342-5. 'May Adrasteia, the daughter of Zeus, keep (divine) envy from my mouth. For I shall say all that my soul finds pleasing to utter.'

In true Pindaric fashion the chorus seek to to avert such misfortune as may come from their glorification of Rhesus: Ol. 13.24-6 (cited in 455b-7n.), Pyth. 8.71-2, 10.19-22, Isthm. 7.39

342-3. Ἀδράστεια: Originally a Phrygian mountain goddess (Phoronis fr. 2.1-4 GEF <...> ... A. fr. 158.2-3) with a shrine near Cyzicus (Strabo. 12.8.11, 13.1.13), Adrasteia was admitted to public cult at Athens some time before 429 BC (Parker, Athenian Religion, 172, 195, 197). Around that date she also surfaces in invocations against the effects of arrogant speech (PV 936, Pl. Rep. 451a4-5, [Dem.] 25.37, Men. Peric. 304) — like Nemesis, the personification of public and divine disapproval: e.g. Pittac. 10 ε 5 DK, S. El. 792 (with Finglass), Phoen. 182-4, Pl. Leg. 717d1-3. How this identifi- [cont.]

p. 247

cation, which was first explicitly made in Antim. fr. 131 Matthews = 53 Wyss, came to pass we cannot tell. Nothing is known about Adrasteia's Athenian cult, and hardly more about the older autochthonous one of Nemesis at Rhamnus (Parker, Polytheism and Society, 406-7). It may be that the popular etymology of her name as (ἀναπόδραστος ('not to be escaped') already played a part, although it is not attested before the Hellenistic age, when the early Stoics equated her with Fate (H. Posnansky, Nemesis und Adrasteia ..., Breslau 1890, 72-5, 88-90, West, Orphic Poems, 195-6 with n. 63). The explanation at any rate appears in the scholarly tradition: Ael. Dion. v 5 Erbse (= Eust. 355.36-7) ἕτεροι ... ἀναπόδραστον, Hsch. α 1190 Latte (= Phot. α 384 Theodoridis, Suda α 523 Adler) Ἀδράστεια ... ἀπόδράσειεν.

It is possible that Adrasteia bore oriental associations here and at 468, spoken by Rhesus (e.g. Porter on 342, Jouan 65 n. 93, Liapis on 342-3). But given the frequent appeals to her also by Greeks, this is not a necessary assumption.

...

ἁ Διὸς / παῖς: As a daughter of Zeus Adrasteia recurs only at Plut. De sera num. vind. 25.564e Ἀδράστεια ..., which follows the tradition of Plato and the Stoics, where she became not only a judge of the departed souls (Pl. Phdr. 248c2-e5), but also the power of Fate itself (Polansky, Nemesis und Adrasteia, 71 n. 1; cf. above). Our poet presumably created an ad hoc genealogy on the analogy of Dike, who fulfils a similar role as divinely authorised watcher over human affairs (Feickert on 342). That Adrasteia is thought to act on Zeus' behalf is shown by the chorus' prayer at 455-7 (342-5, 454-66, 455b-7nn.). On Adrasteia as one of Zeus' nurses (Call. Iov. 47-8, A. R. 3.133, 'Apollod.' 1.1.6 [1.5]; cf. Σ^V Rh. 342 ...) and the origin of this idea in a late-fifth-century Orphic theogony see West, Orphic Poems, 72, 122-4, 127-8, 131-2, 158.

Gantz

p. 2

Of the post- Archaic sources the most obviously relevant is the first section of Apollodorus' ... Zeus on Krete is cared for by Adrasteia and Ida (daughters of Melisseus) and guarded by the Kouretes,

p. 42

Both Kallimachos (Hymn 1.46) and Apollonios (3.133) speak of a nurse Adrasteia (another name for Nemesis?⁵⁰ [West 1983.195]), and Apollodorus adds to her Ida, both as daughters of Melisseus (ApB 1.1.6-7; see Appendix A for possible Orphic sources).

p. 148

Mention should be made of Idaian Daktyloi. According to the Souda, the Hesiodic Corpus contained a work devoted to them in which they seem to have discovered the working of iron on Krete (Hes fr. 282 MW). The Phoronis calls them sorcerers (goêtes), Phyrgians from Ida who dwelt in the mountains, Kelmis and Damnameneus and Akmon, servants of Adrasteia who were first to discover iron and its forging (as their names imply: fr 2 [cont.]

p. 149

PEG).

p. 741

These texts have been recently restudied by Martin West ... originally two separate lines of tradition ... the other by the Eudemian Theogony (named for its mention in the work of the Peripatetc Eudemos). ... From there [The Cyclic Theogony] the trail leads to Apollodorus, whom West thinks used a prose summary of this material as he did the rest of the Cycle, ...

p. 743

By contrast, for the second branch of tradition, that called the Eudemian ... Zeus is nursed by Adrastea and Ida and guarded by the Kouretes on Krete (ApB 1.1.6; frr 105, 151 Kern). ... West assigns this poem to the last third of the fifth century at Athens.

Golann

p. 43

Nemesis was often identified with Adrasteia, and Adrasteia was a cult name of Cybele.⁵⁷ We first know of the identification of Nemesis and Adrasteia towards the end of the fifth century B.C., from Antimachus, the epic poet.⁵⁸ In the drama of the fifth century, in [cont.]

⁵⁷ Cf. Farnell, Cults 2.499 ff.

⁵⁸ Antimachus ap. Strabo 13.12, 588: ...

p. 44

New Comedy, in the Anthology, and in Lucian, they are not easily distinguished from one another. Callimachus, referring to Helen's parentage, calls her '... (Hymn 3.232); while Athenagoras refers to Helen as ..., by which he means (according to Otto) Helen, daughter of Nemesis.⁵⁹

Adrasteia was originally independent of Nemesis. Her cult was celebrated especially at Priapus, Cyzicus, and the Troad, where Cybele's cult was strongest. In a fragment of the Phoronis, she, described as a mountain-goddess attended by the Idaean Dactyli (not unlike the goddess in the third stasimon), can hardly be distinguished from Cybele.⁶⁰ Other writers, particularly the Orphics, upheld her close relationship to Cybele.⁶¹ She was worshipped at Athens as early as the Peloponnesian War, probably in connection with Cybele and Bendis.⁶² It is tempting to find a possible syncrasy between Nemesis-Adrasteia and Cybele-Adrasteia, to reconcile the mother of Helen and the mountain-goddess. We can readily agree with Posnansky: "dass diese Göttinnen, Nemesis, Adrasteia, Artemis, und Kybele, nie hätten in diese nahen Beziehungen zu einander treten können, wenn sie nichts Verwandtes in ihrem Wesen gehabt haben."⁶³ [Google translate: "that these goddesses, Nemesis, Adrasteia, Artemis, and Cybele, could never have entered into these close relationships with one another if they had nothing related in their being."]

⁵⁹ 9 For Athenagoras, cf. Jiilichen in RE s.v. "Athenagoras" 2021. In the first chapter of his Supplicatio, addressed to M. Aurelius and Commodus in 177 A.D., he refers to Helen as ... Otto's interpretation is cited by Bethe in RE s.v. "Helene" 2825 f.

⁶⁰ Schol. Ap. Rhod. 1.1129 (frag. Phoronis): ... Cf. also Strabo 588: ... See also Aesch. Niob. frag. 155: ...; Strabo 575 (near Cyzicus): ... Cf. Charax in FHG 3.637, frag. 2 (Müller): ...

⁶¹ Procl. Theol. Plat. 4.16, 206: ...

⁶² CIA 1.210: ...

63 H. Posnansky, Nemesis und Adrasteia (Breslau, 1890) 26.

Graf

[In folder]

s.v. Adrastea

(Ἀδράστεια; Adrásteia). Goddess related to the mountain mother of Asia Minor, Cybele. She had a cult at Cyzicus (actually on the Adrásteia óros outside the city, Str. 12,8,11; 13,1,13) and on the Trojan Mount Ida (Aesch. fr. 158 TGF). A. was compared to Artemis (Demetrius of Scepsis apud Harpocr. 6,9; Solin. 7,26) and revered in Athens in association with Bendis (IG I3 383,142; cf. 369,67). In mythic poetry she was associated with the birth of Zeus: as daughter of Melisseus, sister of Ide and of Curetes, she helps with the care of the child Zeus, as a widely spread representation of the myth must have reported (Call. H. 1.46; Apoll. Rhod. 3.133; Plut. Symp. 3.9.2; Apollod. 1.6).

At the same time the original—probably non-Greecian—name is understandable as 'Inescapable'. As she is understood as 'pressing necessity', as the demands of fate (Aesch. PV 936), as iron law (Pl. Phdr. 248cd), but above all as inescapable punishment. In the cult she is revered together with Nemesis (Cos: LSCG 160, 161), with whom she was speculatively identified (Antimachus, fr. 53 Wyss; Orph. Fr. 54; Amm. Marc. 14.11.25). Early Hellenistic Orphic poetry knows the account of her role at the birth of Zeus (Orph. Fr. 152, 162), but places her especially as lawgiver outside the grotto of Nyx (Orph. Fr. 105) [1]. Further speculations identify her with Isis (PGM VII 503) and allocate to her a key position in Hemetic cosmology (Corp. Herm. fr. 23.48 = Vol IV 16 FESTUGIERE-NOCK).

[I] M.L. West, The Orphic Poems, 1983.

F.G.

Hard

p. 75

or in another version which first appears in Callimachus, Amaltheia was the name of the goat itself, and the nymph Adrasteia fed Zeus on its milk along with sweet honeycomb; or else his nurses were Adrateia and Ida, or the Idaian nymphs Helike and Kynosuria, or others of their kind.^{53 [Call. Hymn 1.46-9 (suckled by milk of goat Amaltheia), Apd 1.1.6-7 (Adrasteia and Ida, daughters of Melisseus, fed Zeus on milk of Amaltheia), Hyg. Astr. 2.13 (similar, but daughters of Mellisseus not named); cf. A.R. 3.132-6 (Adrasteia nurse of Zeus, made beautiful ball for him), D.S. 5.70.3 (nymphs not named), schol. Od 5.272 and schol. Arat. 46 (Helike and Kynosura).} ...

p. 197

Although Eros ... In Apollonius' Hellenistic epic, ... Aphrodite wins his compliance by promising to give him a beautiful ball, all golden except where it was overlaid with a spiral of dark blue, a marvel that had been made for the infant Zeus by his nurse Adrasteia.^{271 [A.R. 3.83-166 (Aphrodite bribes him to take action), ...]}

Hasluck

p. 220

Adrasteia has since Marquardt's time been generally acknowledged¹ as a form of Cybele confused by a false etymology of Greek mythographers with Nemesis "whom none can escape": the two were worshipped together in Cos². We may consequently ignore from the point of view of Cyzicus all passages where Adrasteia is used as a synonym for Nemesis without specific reference to the divinity of the Troad and Mysia.

The name Adrastus was associated with the Homeric city Adrasteia on the Granicus plain; where no doubt Adrasteia and the hero Adrstus³ were worshipped together like Aeneas and Aphrodite Aeneas: ...

Adrasteia, then may be regarded as the home of this particular form of Cybele: there was, however, no shrine there in Strabo's time; one existed, he says, near Cyzicus⁵, evidently on the hill overlooking the isthmus and the peninsula which bore the name of the goddess⁶: the existence of this ancient temple was probably seized upon eagerly as a link between Cyzicus and the Homeric cycle, though it may have no connection with the city on the Granicus any more than the Adrastus the Archive. The existence of the temple would be held tangible evidence for the legend that King Cyzicus married a lady of Homeric descent instead of a mere Thessalian.

The Mysian goddess appears in three forms, divine, semi-divie and heroic⁷.

¹ Cf. Preller-Plew, Gr. Myth. p. 538. Garnell, p. 499, Note 138 A. Pauly-Wissova, s.v. Ramsay, Phryg. 11. 432. The identification was reached by a derivation from α- and διδράσκω, and (2) by connection with the fate of the (Argive) Adrastus (Zenob. 1.30, and Leutsch's note in Paroem'. Gr.. Cf. also Hesych., s.v.). Demetrius of Scepsis' identification of Adrasteia with Artemis only shews the essential identity of the Asiatic, Artemis and the Mother.

² Paton and Hicks, 137, No. 104. [sic: should be Paton and Hicks, pp. 51–52, no. 29, not p. 137 no. 104] Nemesis was worshipped near Brusa, Ath. Mitth. XXIX. 311.

³ Hesychus (s.v. ...) mentions a place on the Granicus called "the oak of Adrastus."

...

⁵ Str. 575.

⁶ Plut. Lucull. 9.

⁷ Cf. Titias above who is at once a son of Zeus, Idaean dactyl, and Mariandyne hero.

p. 221

(1) As a goddess obviously identical with Cybele and associated like her with the Idaean Dactyls¹.

¹ Phoronis ap. Sch. Ap. Rf. I. 1126. Aeschylus frag. ap. Str. 580. Cf. also Sch. ad Eur. Rhesum, 342.

Hornum

p. 7

In support of the theory of Nemesis' chthonic origin there has been adduced a close connection with those supposedly typical embodiments of the power of life and death as manifest in nature, Artemis and Cybele. ... Nemesis is associated with Adrasteia already in the fifth century B.C. by Antimachus (52-53) and Adrasteia is associated with Artemis (Demetrius Scepsius in Suida, Adrasteia) and Cybele (Coman 1931, 22-24),

p. 8

The Adrasteia connection may indeed be old, especially in Asia Minor, but need not be seen as anything more than a consequence of the moral quality of both dieties, the "inescapability" of the punishing result of "righteous indignation".

Kern

54

Orphic fr. 54 Kern [= Damascius, De principiis (On First Principles) 123.31–80]

• White, pp. 232–237

p. 233

The third principle after these two (I mean water and earth): it is a serpent that has a bull's head and a lions head as outgrowths, and a god's face in between, and also wings on its shoulders; it is named "ageless Time" and also Heracles, and it is united with Necessity, which is the same in nature, and Adrasteia,¹¹ double bodied¹² and stretching across the entire cosmos and touching its limits.¹³

¹¹ The phrasing is obscure. As translated, Time and Necessity are distinct but have "the same nature," and Time unites with both Necessity and Adrasteia (literaly "Ineluctable"); or if καί is epexegetic, Adrasteia is simply an alternative title of Necessity; cf. West (1983) 178. ...

¹² "double-bodied" (an emendation for "incorporeal" ...

60

Orphic fr. 60 Kern [= Damascius, De principiis (On First Principles) 123.8–30]

• White, pp. 228–231

105

Orphic fr. 105 Kern [= Hermias, On Plato's Phaedrus 248c]

p. 168

105. Herm. in Plat. Phaedr. 248 c ...

ἠ δὲ Ἀδράστεια ... Νυχτί ... ὲχ Μελίσσον χαὶ Ἀμαλθειας. ... Μελίσσος ... Ἀμαλθεια ... Ἀδράστεια, ... Ἴδης.

a Ἴδη² ... Ἀδράστεια,³

p. 169

... Ἀδράστεια ...

b παλάμηισι [palm of the hand] χάλχεα ῥόπτρα [LSJ s.v. ῥόπτρον , τό, (ῥέπω): "musical instrument of the Corybantes, tambourine or kettle-drum, Corn.ND30, Luc.Trag. 36, Orph.Frr.105,152,"]

... Ἀδρηστειαi.⁷

... ἅντρου τῆς Νυχτὸς [cave of Night] ... πρόθυροις [frontdoor] πᾶσι νομοθετοῦσα [lawgiver] ...

• West, p. 72

Zeus, however, is concealed in the cave of Night and nurtured by the nymphs Adrastea and Ida, daughters of Melissos and Amalthea (105, 162, Apollod.) Adrastea clashes bronze cymbals in front of the cave (105b, 152)

• Gantz, p. 743

Zeus is nursed by Adrastea and Ida and guarded by the Kouretes on Krete (ApB 1.1.6; frr 105, 151 Kern).

• Graf, s.v. Adrastea

Early Hellenistic Orphic poetry knows the account of her role at the birth of Zeus (Orph. Fr. 152, 162), but places her especially as lawgiver outside the grotto of Nyx (Orph. Fr. 105) [M.L. West, The Orphic Poems, 1983].

• Meisner, p. 208

According to Hermias, in the Rhapsodies Zeus is raised "in the cave of Night" and protected by Adrasteia, who makes noise with cymbals "in the front entrance of the cave of Night."²⁰⁹

²⁰⁹ Hermias, in Plat. Phaedr. 161-162 Couvr. (OF 209, 211 B = 105 K).

• Meisner, p. 216

Hermias says that Adrasteia and Almaltheia raise Zeus "in the cave of Night," ...²³⁸

²³⁸ Hermias, in Plat. Phaedr. 161.15 Couvr. (OF 209 I B = 105 K) ...

150

Orphic fr. 150 Kern

151

Orphic fr. 151 Kern [= Proclus, On Plato's Cratylus 396b]

p. 190

151 (112. 194. 210) Procl. in Plat. Cratyl. 396 b ... Κουρήτιχῆς αὐτός δεῖσθαι ... Κουρήτων ἐδεήθησαν. ... Κρόνος ... Κουρήτων ... φρουρά [guard]

• Gantz, p. 743

Zeus is nursed by Adrastea and Ida and guarded by the Kouretes on Krete (ApB 1.1.6; frr 105, 151 Kern).

152

Orphic fr. 152 Kern [= Proclus, Platonic Theology 4.17 (Taylor 1816, pp. 259–260)]

p. 192

152 (111) Proc. Theolog. Plat. IV 16 ... Ἀδράστειας ...

χάλχεα ῥόπτρα [LSJ s.v. ῥόπτρον , τό, (ῥέπω): "musical instrument of the Corybantes, tambourine or kettle-drum, Corn.ND30, Luc.Trag. 36, Orph.Frr.105,152,"] λαβοῦσα

χαὶ τύπανον ... αἴγηχες

...

p. 193

... Ἀδράστειας

Taylor 1816, pp. 259–260

... but all things are obedient to the sacred law of Adrastia, and all the distributions of the Gods, and all measures and guardianships subsist on account of this. By Orpheus also, she is said to guard the demiurgus of the universe, and receiving brazen drumsticks, and a drum made from the skin of a goat, to produce so loud a sound as to convert all the Gods to herself. And Socrates imitating this fabulous sound which extends a certain proclamation to all things, in a similar manner produces the sacred law of Adrastia to all souls. For he says, “This is the sacred law of Adrastia, that whatever soul has perceived any thing of truth, shall be free from harm till another period,” all but expressing the Orphic sound through this proclamation, and uttering this as a certain hymn of Adrastia.

• Graf, s.v. Adrastea

Early Hellenistic Orphic poetry knows the account of her role at the birth of Zeus (Orph. Fr. 152, 162)

• West, p. 72

Adrastea clashes bronze cymbals in front of the cave (105b, 152)

• Meisner, p. 216

Proclus tells us that Adrasteia takes up "copper tambourines" and a "clear sounding drum" and begins "to guard the Demiurge of the universe ... thus to produce a sound so loud that it made all the gods turn to her."²³⁸

²³⁸... Proclus, Theol. Playt. 4.17 (4.52.16 Saffrey-Westerink) (OF 212 B = 152 K); cf. Hermias, in Plat. Phaedr. 162.2 Couvr. (OF 211 B = 105b K). ...

162

Orphic fr. 162 Kern [= Proclus, On Plato's Timaeus 41e (Taylor 1820, p. 397)]

p. 197

162. (110) Proc. Tim. 41 e ... δημιουργός [demiurgus i.e. Zeus] Ό. [Orpheus] φησι [says] τρέφεται [nurtured]... Ἀδράστειας ...

Taylor 1820, p. 397

For the Demiurgus, as Orpheus says,⁸¹⁷ was nurtured indeed by Adrastia, but associates with Necessity, and generates Fate.

⁸¹⁷ Orph. fr. 110.

• Graf, s.v. Adrastea

Early Hellenistic Orphic poetry knows the account of her role at the birth of Zeus (Orph. Fr. 152, 162)

• West, p. 72

Zeus, however, is concealed in the cave of Night and nurtured by the nymphs Adrastea and Ida, daughters of Melissos and Amalthea (105, 162, Apollod.)

Larson

p. 185

Ide herself, personification of the [cont.]

p. 186 (differed Google book from the above!)

mountain, often figures as one of the nurses as does Adrasteia. ... Callimachus gives us a detailed and relatively early account:

... (Callim. Hymn 1.46-54)

The Diktaian Meliai, and Adrasteia laid you in a golden liknon, ...

Here, the poet, like many later authors, seems to conflate Ide and Dikte, as well as Kyrbantes and Kouretes, ...

Leaf [In folder]

p. 78

The worship of Adrasteia. Here we have again the problem with which we have already dealt at Priapos—the relation between a divinity and a town bearing identically the same name. But there is a difference ...

In the Trojan Catalogue (Il. 2.828-831) we find Adresteia, Apsaios (Paisos), Pityeia (Lampaskos, see below) and "the steep hill of Tereia" given to Adrestos and Amphios, sons of Merops of Perkote. Here the name Adrestos is in all probability abstracted from that of his domain; it is of course familiar in early legend, and may have further suggested the association of Amphios, a possible reminiscence of Amphiaraos. But it is a stock name for Trojans; the Adrastos who is killed in a detailed scene in Il. vi-35-65 is evidently the son of Merops; but another falls in Il. xvi 694, an undistinguished victim.

It is commonly assumed—the assumption dates from Marquardt—that Adresteia was originally a form of the Great Mother of Asia Minor transported to Greece. The grounds for such an idea are very feeble. As we know Adresteia in Greece she bears no marks whatever of such origin. She is simply another name for Nemesis, a typically Greek abstraction, as far removed as can well be imagined from the Asiatic conception of the mother of fertility and animal life. This purely abstract conception is patent is such expressions as οἱ προσκυνοῦντες τὴν Ἀδράστειαν [cont.]

p. 79

σοφοί (Aessch. P. V. 935), σὺν δ᾿ Ἀδραστείᾳ λέγω (Rhesius 468), Ἀδράστεια μὲν ἁ Διὸς παῖς εἴργοι στομάτων φθόνον (ibid. 342), προσκυνῶ δὲ Ἀδράστειαν (Plato Rep. v 451). This Adrasteia at least is purely Greek and original. She has apparently geographical attachments in the Argolis; e.g. the root called Adrasteia in Argolis, Plut. de fluv. 18, 12 (from Lysimachos of Alexandria): the fountain Adrasteia at Nemea (Paus. ii 15,3): while Nonnos gives the goddess the epithet Ἁργολίς (48, 463).

Leeming

s.v. Adrasteia, p. 5

ADRASTEIA In *Orphic tradition in *Greece, Adrasteia ("Necessity") was present with *Kronos ("Time") at the beginning of existence.

Meisner

p. 36

In the Rhapsodies, as West and Bernabé have reconstructed them, ... Chronos mates with Ananke to produce Aither and Chasm (also called Chaos), and then creates the cosmic egg (OF 109-119 B).

p. 137

Damascius mentions Necessity and Nemesis existing with Chronos, and adds that Chronos gives birth to Aither, Chaos, and Erebus (OF 77-78 B).

p. 208

According to Hermias, in the Rhapsodies Zeus is raised "in the cave of Night" and protected by Adrasteia, who makes noise with cymbals "in the front entrance of the cave of Night."²⁰⁹

²⁰⁹ Hermias, in Plat. Phaedr. 161-162 Couvr. (OF 209, 211 B = 105 K).

p. 216

In Apollodorus' account Rhea gives birth to Zeus "in a cave of Dicte" on Crete and hands him over "to the Curetes and to the nymphs Adrasteia and Ida, daughters of Milessus, to nurse."²³⁷ Hermias says that Adrasteia and Almaltheia raise Zeus "in the cave of Night," and Proclus tells us that Adrasteia takes up "copper tambourines" and a "clear sounding drum" and begins "to guard the Demiurge of the universe ... thus to produce a sound so loud that it made all the gods turn to her."²³⁸

²³⁷ Apollodorus, Bibliotheca 1.1.6 (OF 205, 208 II B).

²³⁸ Hermias, in Plat. Phaedr. 161.15 Couvr. (OF 209 I B = 105 K) and Bernabé ad loc.; Proclus, Theol. Playt. 4.17 (4.52.16 Saffrey-Westerink) (OF 212 B = 152 K); cf. Hermias, in Plat. Phaedr. 162.2 Couvr. (OF 211 B = 105b K). ...

p. 219

In the Rhapsodies. Kronos and Rhea give birth to Zeus, who is not only protected as an infant by the Curetes, but also by a triad of nymphs: Ida, Adrasteia, and Amaltheia.²⁴⁹

²⁴⁹ See OF 208-213 B and Bernabé ad loc.

Munn [in folder]

p. 2

The Mother of the Gods, or simply the Mother, was the Asiatic deity also known to the Greeks as Kybebe or Kybele. Her cult was long established in Syria and Asia Minor before she appears in Greek sources ...

p. 332

THE NAMES OF THE MOTHER

The Mother of the Gods was more than a vision of overarching unity ... She was also the embodiment of various abstractions of the all-encompassing just community. We find her sharing the same attributes in cult and legend as Adrasteia, Aristobule, Eunomia, Nemesis, and Themis. Each of these, as concept and diety, represents an aspect of truth that resides in good customs and laws. Each of these but one, moreover, embodies an aspect of justice that emerges from collective human behavior, and therefore serves as an abstraction of the proceedings of deliberative coun- [cont.]

p. 333

cils and courts of law. The exception is Adrasteia, who is inevitable fate, and therefore represents the inescapability of justice, however administered.

"Wise are those who supplicate Adrasteia," says the chorus in the Aeschylean Prometheus Bound,⁵⁹ after hearing Prometheus prophesy the fall of Zeus from kingship. Adrasteia, the "Relentless One," was destiny or doom, the fate in store for all, for better or worse. She had been a nurse of the infant Zeus, at home on mount Ida.⁶⁰ Aeschylus places the ancient cult of Adrasteia in the Asian home of Tantalus, in the "Berecynthan land" that was also the home to the mother of the Gods and to Ephesian Artemis, according to other sources.⁶¹ Adrasteia was also the eponym of a plain and a town in Hellespontine Phrygia known to Homer.⁶²

Several sources report that Adrasteia was the name given to a diety who was commonly identified with Nemesis, sometimes as Artemis, in a cult founded in Hellespontine Phrygia by a certain King Adrastus.⁶³ This King Adrastus was a native of Hellespontine Phrygia, and not the same as the better-known Adrastus of Sicyon, leader of the Seven against Thebes. Homer knows Adrastus as the name of three different Asiatic heroes, all of whom fought and died at Troy.⁶⁴ Like Homer Herodotus saw Asiatic Adrastus as the archetypal bearer of the doom that not even the mighty can escape. In Herodotus' story, the Phrygian Adrastus, "royal by descent, ... son of Gordias son of Midas," was himself the agent of Nemesis, in Heodotus' own phrase ( ... , "great nemesis from god seized Croesus"), when he inadvertently killed Cresus' son Atys.⁶⁵ In chapters 4 and 5, we ob- [cont.]

⁶⁰ Apolodorus Library 1.1.6; Apollonius Argonautica 3.132-34.

⁶¹ Aeschylus Niobe fr, 158.2 (Radt). Mother of the Gods: Agatharchides FGrHist 284 F 3 (in [Plutarch] De Fluviis 10.4-5). Artemis of Epheseus: Callimachus Hymn 3.242-47. See also Strabo 10.3.12, 13.1.13.

⁶² Iliad, 2.282; Strabo 13.1.13.

⁶³ Antimachus of Colophon (fr. 53 Wyss, quoted at note 75 below) derives both the toponym and the divinity Adrasteia from a foundation made by King Adrastus in honor of Nemesis. Callisthenes FGrHist 124 F 28 (in Strabo 13.1.13) makes the same identifications. Demetrius of Scepsis (in Harpocration s.v. Ἀδράστειαν) says that a certain Adrastus (Ἀδράστου τινός) established Adrasteia as a name for Artemis. Harpocration s.v. Ἀδράστειαν also reports that "some say" that Nemesis got the name Adrasteia from "a certain King Adrastus [παρὰ Ἀδράστου τινός βασιλέως], or from Adrastus the son of Talaus" (i.e. the king of Sicyon). See also Strabo 12.8.11; Stephanus of Byzantium s.v. Ἀδράστειαν; scholiast to Apollonius Argonautica 1.1129, 1116. These and other sources are cited by Santoro 1973, 4-8. See also the discussion of Farnell 1896, vol. 2 499-500. Hellenistic inscriptions attest the joint cult of Adrasteia and Nemesis on Cos: Sokolowski 1969, nos. 160 and 161. Pausanias 10.37.8 mentions a statue of Adrasteia in a temple of Apollo, Artemis, and leto at Cirrha, below Delphi.

p. 334

served how the customs of Asia treated inevitable grief and loss entailed by mortality as an affirmation of a form of communion with the divine, given wide expression in funerary cult. It should not be surprising, therefore, to find that Adrasteia was seen as a propitious and benevolent deity in Asia.⁶⁶ At least two decades before the Mother of the Gods was seated in the Council House, this Adrasteia was honored in cult alongside Thracian Bendis at Athens, so the Athenians were clearly familiar with the great goddess of Asia as the inescapability of justice.⁶⁷

⁶⁶ Atrastas (Adrastus) occurs as a personal name inscribed on funerary stelae from Sardis ranging from the late sixth to the late fourth century: see ...

⁶⁷ ...

p. 335

Herodotus' audience certainly understood her [Nemeisis] to be the goddess in her guise as the Inevitable, or Adrasteia, the "Relentless One," as we learn from Herodotus' younger contemporaries Antimachus and Plato.

Plato knew Herodotus' story of Croesus ... and implicitly refers to the divinity at work in this passage of Herodotus when he invokes the goddess Adrasteia (Republic 451a): "I salute Adrasteia in what I am about to say; for indeed, I believe the involuntary homicide is a lesser fault than to mislead opinion about the honorable, the good, and the just."

p. 336

Parada

s.v. Adrastia 1.

Ἀ[?]δράστεια

One of the nurses of Zeus.

•Melisseus 1 ∞

1)NYMPHS. 2)ZEUS' NURSES.

D.Apd.1.1.6. D.Cal.Ze.46.

s.v. Adrastia 2 (See Nemesis)

N.Eur.Rhe.342.

Parker

[In folder]

p. 172

... 429, by when, as we shall see, the modest joint funds of Bendis and Adrasteia were already controlled by magistrates of the state.⁶⁸

⁶⁸ IG I³.136 ...

p. 195

Two further foreign gods appear in the Accounts of the Treasurers of the Other Gods ('other' than Athena) in 429/8. ... With a similar text of 423/2 this document gives us a unique (though still fragmentary) panorama of cults the monies of which were under public control.¹⁵³ The two gods who appear, therefore, had in contrast to Adonis and Sabazius been formally adopted in Athens. They are Bendis of Thrace and Adrasteia, and they seem to have shared a treasury or accounts. This Adrasteia is a puzzling figure, but when she first appears, in an epic fragment and in Aeschylus, she is located on Mount Ida in Phrygia, and is thus an appropriate associate for the Thracian Bendis.¹⁵⁴

¹⁵³ IG I³.383 and 369.55-97.

¹⁵⁴ Phoronis fr. 2.4 in M. Davies, Epicorum Graecorum Fragmenta (Göttigen 1988); Aesch. fr. 158.2 Radt.

p. 197

Of the foreign gods admitted to public cult, Bendis and Adrasteia had already been adopted by 429,

Paton and Hicks

p. 51

29

...

[9] ...ΑΔΡΑΣΤΕΙΑΣΚΑΣΚΑΙΝΕΜΕΣΙΟ

p. 52

...

[9] ... Ἁδραστείας καὶ Νεμέςιο[ς*

Porter

p. 62

Smith

s.v. Adrasteia 1

A Cretan nymph, daughter of Melisseus, to whom Rhea entrusted the infant Zeus to be reared in the Dictaean grotto. In this office Adrasteia was assisted by her sister Ida and the Curetes (Apollod. 1.1.6; Callimach. hymn. in Jov. 47), whom the scholiast on Callimachus calls her brothers. Apollonius Rhodius (3.132, &c.) relates that she gave to the infant Zeus a beautiful globe (σφαῖρα) to play with, and on some Cretan coins Zeus is represented sitting upon a globe. (Spanh. ad Callim. l.c.)

s.v. Adrasteia 2

A surname of Nemesis, which is derived by some writers from Adrastus, who is said to have built the first sanctuary of Nemesis on the river Asopus (Strab. xiii. p.588), and by others from the verb διδράσκειν, according to which it would signify the goddess whom none can escape. (Valcken. ad Herod. 3.40.)

Tripp

s.v. Adrasteia, p. 13

Adrasteia. A nymph of the Cretan Mount Ida. Adrasteia, a daughter of Melisseus, received the infant Zeus from his mother Rhea, and fed him on the milk of the goat Amaltheia (and perhaps honey as well, to judge from the fact her father's name means "Bee-Man"). The nymph Idaea and the Cutetes aided her in her task. She gave the baby a beautiful ball, which Aphrodite later tried to bribe Eros. [Apollodorus 1.1.6-7; Apollonius Rhodius 3.132.134.]

Tsagalis

[In folder]

p. 409

p. 410

p. 411

Date

... between the late 7^th and 6^th c. BC

p. 412

p. 413

p. 414

West

Orphic Poems

p. 72

[Reconstuction of the Rhapsodies narrative:] ... Zeus, however, is concealed in the cave of Night and nurtured by the nymphs Adrastea and Ida, daughters of Melissos and Amalthea (105, 162, Apollod.). Adrastea clashes bronze cymbals in front of the cave (105b, 152), and mother and child are further guarded by the three Kouretes, who are themselves sons of Rhea (150-1).

p. 121

At the beginning of Apollodorus' ...

p. 122

[In the Rhapsodies:] Zeus, however, is concealed in the cave of Night, and nursed by the nymphs Adrastea and Ida, daughters of Melissos and Almathea. Adrastea clashes bronze cymbals at the cave entrance, and mother and child are guarded by the three Kouretes, who are themselves sons of Rhea.

p. 123

[Points where Apollodorus differs from Hesiod, but agrees with the Rhapsodies] ...

1. ...

...

5. Zeus is nurtured by the nymphs Adrastea and Ida daughters of Mellissos or Melisseus, and guarded by the Kouretes. Amalthea is also mentioned.

p. 128

Callimachus and Aratus have a similar tale to tell; if the Eudemian Theogony is Apollonius' primary source, it will also be theirs.²⁴

p. 131

The birth of Zeus

I have suggested that the Eudemian Theogony, like the Cyclic, contained the account of Zeus' birth and nurture according to which he was nursed by Ida and Adrastea and guarded by the Kouretes. We have seen it is the standard account followed by the Alexandrian poets [e.g. Callimachus], and that it is unknown to Hesiod. In fact it is altogether unknown to early poetry, unless one infers it from allusions to Amalthea's horn in Phocylides and Anacreon; but that seems to be an isolated theme. Otherwise it is first found in pseudo-Epimendies and Euripides (above p. 50).

p. 132

As for Zeus' nurses, Ida and Adrastea, the first is the eponymous nymph of thr retan mountain. Adrastea, however, is a goddess associated in her earliest attestations with the other Mount Ida, the Phrygian one,³⁵ and the bronze cymbals that she clashes in the Orphic poem are probably a reflection of Asiatic practice.

p. 158

Ball. An obvious toy, often associated with knucklebones.⁶² Lydus in the passage cited above (under mirror) attests its status as a Dionysiac ritual object. Apollonius Rhodius refers to a wonderful ball which Adrastea gave to Zeus in the Idaean cave (3.132-141); this may be his own invention, but as the Orphic theogony seems to be his main source for the infancy of Zeus, and the infancies of Zeus and Dionysus are in a sense doublets, both connected with the Kouretic inititiation, it is just possible that a ritual ball had a double reflection in the mythic narrative, as a ball given to Zeus by Adrastea and a ball offered to Dionysus by the Titans.

p. 178

The cosmogony according to Damascius

Damascius' account runs:⁷

Originally there was water, he (Orpheus) says, and mud, from which the earth solidified: he posits these two as first principles, water and earth ... The one before the two, however, he leaves unexpressed, his very silence being an intimation of its ineffable nature. The third principle after these two was engendered by these—earth and water, that is—and was a serpent (δράκων) with extra heads growing upon it of a bull and a lion, and a god's countenance in the middle; it had wings upon its shoulders, and its name was Unaging Time (Chronos) and also Heracles. United with it was Ananke, being of the same nature, or Adrastea, incorporeal, her arms extended throughout the universe and touching its extemities.

⁷ Princ. 123 ^bis, (i. 317-19 R.) = Orph. fr. 54.

p. 194

Ananke-Adrastea

United with Chronos-Heracles, says Damascius, was another winged serpent: 'Ananke, being the same nature, or Adrastea, incorporeal, her arms extended throughout the universe and touching extremities'. ...

p. 195

The identification of Ananke with Adastea, like that of Chronos with Heracles, is a Hellenistic embellishment. In the fifth century Adrastea is equivalent to Nemesis,⁶¹ the goddess of whom one must beware if one speaks too confidently or proudly. Later the punisher of human pride, the confounder of human designs, merged into the larger figure of overpowering Fate. In Plato's Phaedrus Adrastea appears as the mistress of [cont.]

⁶¹ [A.] PV 936, Antim. 53; cf. [E.] Rhes. 342, 468, Pl. Rep. 421a.

p. 196

the soul's destiny, much like Lachesis the daughter of Ananke in the Rebublic.⁶² Her identification with Ananke is complete for Chrysippus, who called fate 'Atropos and Adrastea and Ananke ad Peprōmenẽ'.⁶³

⁶³ SVF ii. 292.15. Cf. the interpretation of Arasteia's name as 'the inescapable' (διδράσκω) (Aris Didymus, SVF ii. 169.34; [Arist.] DeMundo 401b13; Plut. fr. 21).

p. 213

The cave was elsewhere ... In the Rhapsodies ... it was called the adyton of Night. According to Hermias, ... (105).