§10.3.18Ἀθηναῖοι δʼ ὥσπερ περὶ τὰ ἄλλα φιλοξενοῦντες διατελοῦσιν, οὕτω καὶ περὶ τοὺς θεούς.
The Athenians, just as they continue to be hospitable in other matters, so also are they towards the gods.
πολλὰ γὰρ τῶν ξενικῶν ἱερῶν παρεδέξαντο ὥστε καὶ ἐκωμῳδήθησαν· καὶ δὴ καὶ τὰ Θρᾴκια καὶ τὰ Φρύγια.
For they received many of the foreign rites, so that they were even caricatured in comedy; and especially the Thracian and Phrygian rites.
τῶν μὲν γὰρ Βενδιδείων Πλάτων μέμνηται, τῶν δὲ Φρυγίων Δημοσθένης διαβάλλων τὴν Αἰσχίνου μητέρα καὶ αὐτὸν ὡς τελούσῃ τῇ μητρὶ συνόντα καὶ συνθιασεύοντα καὶ ἐπιφθεγγόμενον
εὐοῖ σαβοῖ
πολλάκις καὶ
ὕης ἄττης ὕης. ταῦτα γάρ ἐστι σαβάζια καὶ μητρῷα.
For Plato mentions the Bendideia, and Demosthenes mentions the Phrygian rites in defaming Aeschines' mother and Aeschines himself on the ground that he associated with his mother when she conducted initiations, joined her in the dionysiac revels, and cried out "Evoe Saboe" and "Hyes Attes Hyes" repeatedly; for these belong to the Sabazian and Mother-goddess rites.
§10.3.19ἔτι δʼ ἄν τις καὶ ταῦτα περὶ τῶν δαιμόνων τούτων καὶ τῆς τῶν ὀνομάτων ποικιλίας, καὶ ὅτι οὐ πρόπολοι θεῶν μόνον ἀλλὰ καὶ αὐτοὶ θεοὶ προσηγορεύθησαν.
One might further add these things concerning these daimons and the variety of their names, and the fact that they were addressed not only as attendants of gods but also as themselves gods.
Ἡσίοδος μὲν γὰρ Ἑκατέρου καὶ τῆς Φορωνέως θυγατρὸς πέντε γενέσθαι θυγατέρας φησίν
"
ἐξ ὧν οὔρειαι Νύμφαι θεαὶ εγένοντο,
καὶ γένος οὐτιδανῶν Σατύρων καὶ ἀμηχανοεργῶν,
Κουρῆτές τε θεοὶ φιλοπαίγμονες ὀρχηστῆρες.
For Hesiod says that five daughters were born to Hecaterus and the daughter of Phoroneus, "from whom were born the goddess Mountain-Nymphs, and the race of worthless and useless Satyrs, and the Curetes, play-loving, dancing gods.
"
ὁ δὲ τὴν Φορωνίδα γράψας αὐλητὰς καὶ Φρύγας τοὺς Κουρῆτας λέγει, ἄλλοι δὲ γηγενεῖς καὶ χαλκάσπιδας·
"And the author of the Phoronis speaks of the Curetes as flute-players and Phrygians, and others as earth-born and bronze-shielded.
οἱ δʼ οὐ τοὺς Κουρῆτας, ἀλλὰ τοὺς Κορύβαντας Φρύγας, ἐκείνους δὲ Κρῆτας, περιθέσθαι δʼ ὅπλα χαλκᾶ πρώτους ἐν Εὐβοίᾳ· διὸ καὶ Χαλκιδέας αὐτοὺς κληθῆναι·
And some say that it was not the Curetes, but the Corybantes who were Phrygians, while the former were Cretans, and that they were the first in Euboea to put on bronze armor, which is why they were also called Chalcidians.
οἱ δʼ ὑπὸ Τιτάνων Ῥέᾳ δοθῆναι προπόλους ἐνόπλους τοὺς Κορύβαντας ἐκ τῆς Βακτριανῆς ἀφιγμένους, οἱ δʼ ἐκ Κόλχων φασίν.
And others say that the Corybantes, having come from Bactriana, were given by the Titans to Rhea as armed attendants, while others say they came from Colchis.
ἐν δὲ τοῖς Κρητικοῖς λόγοις οἱ Κουρῆτες Διὸς τροφεῖς λέγονται καὶ φύλακες, εἰς Κρήτην ἐκ Φρυγίας μεταπεμφθέντες ὑπὸ τῆς Ῥέας·
And in the Cretan accounts, the Curetes are called the rearers and guardians of Zeus, having been sent to Crete from Phrygia by Rhea.
οἱ δὲ Τελχίνων ἐν Ῥόδῳ ἐννέα ὄντων τοὺς Ῥέᾳ συνακολουθήσαντας εἰς Κρήτην καὶ τὸν Δία κουροτροφήσαντας Κουρῆτας ὀνομασθῆναι· Κύρβαντα δὲ τούτων ἑταῖρον Ἱεραπύτνης ὄντα κτίστην παρὰ τοῖς Ῥοδίοις παρασχεῖν πρόφασιν τοῖς Πρασίοις ὥστε λέγειν, ὡς εἶεν Κορύβαντες δαίμονές τινες Ἀθηνᾶς καὶ Ἡλίου παῖδες.
And others say that of the nine Telchines in Rhodes, those who accompanied Rhea to Crete and reared Zeus as a child were named Curetes; and that Cyrbas, a companion of theirs and founder of Hierapytna, provided an occasion to the Prasians among the Rhodians for saying that the Corybantes were certain daimons, children of Athena and Helius.
ἔτι δὲ Κρόνου τινές, ἄλλοι δὲ Διὸς καὶ Καλλιόπης φασὶ τοὺς Κορύβαντας τοὺς αὐτοὺς τοῖς Καβείροις ὄντας, ἀπελθεῖν δὲ τούτους εἰς Σαμοθρᾴκην καλουμένην πρότερον Μελίτην, τὰς δὲ πράξεις αὐτῶν μυστικὰς εἶναι.
And further, some say that the Corybantes, who are the same as the Cabeiri, were children of Cronus, others of Zeus and Calliope, and that they went away to Samothrace, which was formerly called Melite, and that their rites were mystical.
§10.3.20ταῦτα δʼ οὐκ ἀποδεξάμενος ὁ Σκήψιος ὁ τοὺς μύθους συναγαγὼν τούτους, ὡς μηδενὸς ἐν Σαμοθρᾴκῃ μυστικοῦ λόγου περὶ Καβείρων λεγομένου, παρατίθησιν ὁμοίως καὶ Στησιμβρότου τοῦ Θασίου δόξαν, ὡς τὰ ἐν Σαμοθρᾴκῃ ἱερὰ τοῖς Καβείροις ἐπιτελοῖτο·
But the Scepsian, who collected these myths, does not accept this, on the ground that no mystical story about the Cabeiri is told in Samothrace, and likewise cites also the opinion of Stesimbrotus of Thasos, to the effect that the sacred rites in Samothrace were performed to the Cabeiri.
καλεῖσθαι δέ φησιν αὐτοὺς ἐκεῖνος ἀπὸ τοῦ ὄρους τοῦ ἐν τῇ Βερεκυντίᾳ Καβείρου.
And he says that Stesimbrotus says they were named after Mount Cabeirus in Berecyntia.
οἱ δʼ Ἑκάτης προπόλους νομίζουσι τοὺς Κουρῆτας τοὺς αὐτοὺς τοῖς Κορύβασιν ὄντας.
And some consider the Curetes, who are the same as the Corybantes, to be attendants of Hecate.
φησὶ δὲ πάλιν ὁ Σκήψιος ἐν τῇ Κρήτῃ τὰς τῆς Ῥέας τιμὰς μὴ νομίζεσθαι μηδὲ ἐπιχωριάζειν, ὑπεναντιούμενος τῷ τοῦ Εὐριπίδου λόγῳ, ἀλλʼ ἐν τῇ Φρυγίᾳ μόνον καὶ τῇ Τρῳάδι, τοὺς δὲ λέγοντας μυθολογεῖν μᾶλλον ἢ ἱστορεῖν, πρὸς τοῦτο δὲ καὶ τὴν τῶν τόπων ὁμωνυμίαν συμπρᾶξαι τυχὸν ἴσως αὐτοῖς· Ἴδη γὰρ τὸ ὄρος τό τε Τρωικὸν καὶ τὸ Κρητικόν, καὶ Δίκτη τόπος ἐν τῇ Σκηψίᾳ καὶ ὄρος ἐν Κρήτῃ· τῆς δὲ Ἴδης λόφος Πύτνα ἀφʼ οὗ Ἱεράπυτνα ἡ πόλις, Ἱπποκόρωνά τε τῆς Ἀδραμυττηνῆς καὶ Ἱπποκορώνιον ἐν Κρήτῃ, Σαμώνιόν τε τὸ ἑωθινὸν ἀκρωτήριον τῆς νήσου καὶ πεδίον ἐν τῇ Νεανδρίδι καὶ τῇ Ἀλεξανδρέων.
And the Scepsian says again that in Crete the worship of Rhea is not customary nor native, contradicting the account of Euripides, but only in Phrygia and the Troad, and that those who say otherwise are mythologizing rather than recording history, and that perhaps the homonymy of the places also contributed to this for them; for Ida is both the Trojan and the Cretan mountain, and Dicte is both a place in Scepsia and a mountain in Crete; and Pytna is a hill of Ida, from which the city Hierapytna is named, and Hippocorona is in the territory of Adramyttium while Hippocoronion is in Crete, and Samonium is the eastern promontory of the island and also a plain in Neandris and in the territory of the Alexandrians.