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subject book bibliographic info
artemis Augoustakis (2014), Flavian Poetry and its Greek Past, 332, 333
Bacchi (2022), Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics, 87, 139
Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 66, 76
Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 210
Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 44
Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 16, 19, 34, 38, 39, 343
Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 7, 46, 57, 288, 295
Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 77, 194, 208, 213, 225, 229, 259, 313, 322, 342, 343, 355, 377, 378, 380, 381, 387, 568, 572, 573, 574, 581, 589, 590, 713, 714, 717, 718, 719, 720, 721, 723, 724, 725, 726, 739, 741, 767, 769, 778, 816, 896, 898
Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 195, 196, 197
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 26, 218, 226, 320, 327
Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 161
Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 33, 34, 38, 122, 124, 164, 183, 184, 185
Bricault et al. (2007), Orphism and Christianity in Late Antiquity, 473
Brule (2003), Women of Ancient Greece, 10, 60
Cairns (1989), Virgil's Augustan Epic. 130
Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 14, 15, 116, 261, 265, 300
Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 340, 343, 344, 345, 347, 352, 354, 355
Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 24
Demoen and Praet (2009), Theios Sophistes: Essays on Flavius Philostratus' Vita Apollonii, 241, 252, 253, 254, 255, 291, 292, 294, 296, 303
Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 76, 145
Dillon and Timotin (2015), Platonic Theories of Prayer, 180
Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 66, 131, 132, 158, 179, 194
Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 79, 80, 132, 137, 138, 147, 211, 215
Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 46, 48, 96, 146, 156, 157, 194, 201, 202, 217, 223, 225, 236, 292
Faraone (1999), Ancient Greek Love Magic, 47
Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 22, 26, 51, 53, 54, 56, 57, 62, 66, 77, 79, 113, 117, 255, 259
Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 18, 19, 20, 21, 24, 25, 28, 29, 94, 135, 201, 202
Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 11, 13, 18, 117, 119, 140, 164, 166, 179, 191, 209, 341, 360, 378
Gaifman (2012), Aniconism in Greek Antiquity, 70, 210, 288
Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 51, 62, 65, 66
Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 72
Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 121
Goodman (2006), Judaism in the Roman World: Collected Essays, 61
Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 147, 151, 153, 154, 175, 234
Hitch (2017), Animal sacrifice in the ancient Greek world, 49, 51, 52, 53, 54, 58
Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 407, 541, 694, 801
Huttner (2013), Early Christianity in the Lycus Valley, 46, 55, 57, 331, 342, 350, 351, 352
Jouanna (2012), Greek Medicine from Hippocrates to Galen, 62
Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 571, 586, 587
Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 66
Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 101
Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 81, 173
Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 48, 54, 55, 153
Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 13, 136, 169, 257
Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 427
Levison (2009), Filled with the Spirit, 345
MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 25, 37
Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 111, 139
Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 180, 182, 183, 184, 185, 201
Meinel (2015), Pollution and Crisis in Greek Tragedy, 44
Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 45, 78, 163, 164, 165, 168
Mikalson (2003), Herodotus and Religion in the Persian Wars, 127, 133, 172, 174, 180, 181, 224, 234
Mikalson (2010), Greek Popular Religion in Greek Philosophy, 118, 220, 221, 230
Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 152, 211, 247, 267, 268, 269, 270
Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 52, 57, 67, 127, 151, 274
Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 206, 207, 209
Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 34, 61, 107, 108, 109, 123, 126, 160, 163, 165, 166, 167, 169, 176, 190, 191, 209, 210, 217, 219, 222, 224, 227, 228, 235, 246, 257, 265, 266, 271, 272, 273, 274, 333, 339, 345
Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 48, 49, 50, 95, 96, 97, 98, 101, 105, 121, 143, 145, 147, 148, 162, 204, 222, 338
Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 170, 273
Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 63, 82, 103, 126, 130, 131, 132, 133, 135, 136, 137, 142, 157, 167, 178, 179, 186
Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 25, 142, 143
Peels (2016), Hosios: A Semantic Study of Greek Piety, 239, 240, 241
Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 136, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 202, 203, 204, 205, 206, 207, 208, 209, 210, 211, 212, 213, 214, 215, 241, 266
Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 9, 21, 37, 213
Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 19, 53, 61, 70, 118, 132, 135, 148
Pinheiro et al. (2018), Cultural Crossroads in the Ancient Novel, 19, 101, 128
Pucci (2016), Euripides' Revolution Under Cover: An Essay, 54, 156, 165, 178
Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 37, 81, 82
Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 159
Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 49, 66, 109
Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 251
Segev (2017), Aristotle on Religion, 51, 54, 69, 142
Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 165, 166, 168, 169, 170, 171, 173, 174, 175, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 190, 193, 194, 197, 198
Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 151, 182, 276, 277, 282, 357
Spielman (2020), Jews and Entertainment in the Ancient World. 25
Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 123
Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 286
Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 333
Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 81, 86, 87, 103
Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 317, 335, 341, 343, 345, 354
Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 68, 81, 82, 83, 85, 94, 104, 105
Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 131
Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 332, 333
Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 23, 41
Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 101, 102, 104, 106, 116, 117, 170
Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement. 182
Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 279
de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 123, 124, 125, 313, 321
artemis, a. at ephesus Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 3, 142
artemis, a. ephesia Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 253, 287, 289, 353, 354
artemis, a. lygodesma Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 187
artemis, a. patmia Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 253
artemis, a. phos-phoros of byzantium Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 146
artemis, acropolis Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 108, 113, 118, 119, 124, 128, 129, 131, 134, 135
artemis, aetiologies, specific, apollo and, delos Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 59, 60, 61, 62, 63, 64, 65, 66, 67
artemis, agrotera Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 294
Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 334
Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 291
Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 60, 125, 144, 192, 195, 219
Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 23, 29, 80, 307, 308, 309, 314
Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 168, 175, 182
artemis, agrotera at aegeira, cult of Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 174, 175
artemis, agrotera at taras Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 294
artemis, agrotera of athens Mikalson (2003), Herodotus and Religion in the Persian Wars, 29, 30, 35, 76, 127, 129, 220
artemis, agrotera of athens, festivals, of Mikalson (2003), Herodotus and Religion in the Persian Wars, 29, 30, 76, 127, 220
artemis, agrotera of sparta Mikalson (2003), Herodotus and Religion in the Persian Wars, 127
artemis, agrotera procession for Parker (2005), Polytheism and Society at Athens, 400, 461, 462
artemis, agrotera, athens, sanctuary of Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 33
artemis, agrotera, basileia Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 122
artemis, agrotera, brauronia Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 283
artemis, agrotera, divinities, greek and roman Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 344
artemis, agrotera, procession and sacrifice Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 147, 234, 235, 246, 249, 293
artemis, altar of Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 148
artemis, amarynthia, artemis Bernabe et al. (2013), Redefining Dionysos, 221
artemis, amarysia Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 541, 1037
artemis, and actaeon Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 53, 54, 55, 56
Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 60
artemis, and anahita Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 105, 169, 227, 228, 229, 230, 231
artemis, and apollo, strabo, on birth of Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 94, 95
artemis, and apollonian triad, apollo, leto Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 143, 154, 155, 173, 184, 370
artemis, and artemis, apollonian triad, apollo, leto Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 143, 154, 155, 173, 184, 370
artemis, and birth Parker (2005), Polytheism and Society at Athens, 242, 428, 431
artemis, and childbirth Jim (2022), Saviour Gods and Soteria in Ancient Greece, 106, 107, 154
artemis, and communications in the peloponnese Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 151, 286, 287, 288, 289, 290
artemis, and dionysos Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 21
artemis, and dionysus at calydon, cults of Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 186
artemis, and dionysus at corinth, cults of Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 186, 190
artemis, and hecate, close association with Jim (2022), Saviour Gods and Soteria in Ancient Greece, 57, 58
artemis, and hippolytus Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 247, 289, 291, 294
artemis, and human sacrifice Meinel (2015), Pollution and Crisis in Greek Tragedy, 151, 158
artemis, and iphigeneia Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 10
artemis, and leto, apollonian triad, apollo, leto Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 143, 154, 155, 173, 184, 370
artemis, and leto, parthenon, east pediment, aphrodite Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 232, 278, 280
artemis, and leto, selinus, metope with apollo Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 155
artemis, and marriage Brule (2003), Women of Ancient Greece, 129, 144, 145, 147, 148
artemis, and moon Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 117
artemis, and moon, and actaeon Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 152
artemis, and moon, and clitophon Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 301
artemis, and moon, and isis Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 213
artemis, and moon, at ephesus Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 117
artemis, and moon, in crete Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 150
artemis, and nymphs Brule (2003), Women of Ancient Greece, 57
artemis, and plague Jim (2022), Saviour Gods and Soteria in Ancient Greece, 67
artemis, and the polis Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 283, 284, 285, 286
artemis, and warfare Parker (2005), Polytheism and Society at Athens, 400, 401
artemis, and, aphrodite Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 123, 165, 197, 198, 253, 272, 276, 278, 280
artemis, and, apollo Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 137, 143, 154, 155, 157, 165, 171, 173, 174, 179, 180, 184, 194
artemis, and, ares Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 165, 166, 180, 181, 182, 183, 292
artemis, and, athena Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 165
artemis, and, bears Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 179
artemis, and, charites, graces Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 6, 178, 179, 197, 374
artemis, and, dionysus Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 165, 166, 180, 184, 185, 186, 187, 327
artemis, and, eagles Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 175
artemis, and, hera Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 165, 181
artemis, and, hermes Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 185, 186, 327
artemis, and, hestia Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 131
artemis, and, leto Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 165, 173, 180, 184
artemis, and, lions Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 177, 178, 193, 194
artemis, and, magna graecia, southern italy, and sicily Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 193, 194, 376
artemis, and, masks Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 186
artemis, and, minoan-mycenaean religion and art Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 170, 171, 174, 180, 187, 373
artemis, and, perfumes and ointments Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 184, 190
artemis, and, rhea Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 187
artemis, and, sea and seafarers Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 184
artemis, and, theater and tragedy Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 185, 186, 187
artemis, and, thrace Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 166
artemis, and, vegetation deities Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 180
artemis, and, zeus Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 12, 165, 166, 173, 179, 180, 181
artemis, animals, association with Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 165, 166, 168, 169, 170, 174, 175, 177, 190, 327
artemis, ano mazaraki Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 286, 287, 288
artemis, ano mazaraki, at communication routes Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 288, 289
artemis, aphrodite and Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 123, 165, 197, 198, 253, 272, 276, 278, 280
artemis, apollo and Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 137, 143, 154, 155, 157, 165, 171, 173, 174, 179, 180, 184, 194
artemis, apollo delios/dalios, delos, inseparable from earlier Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 60, 61, 62, 118, 119, 120, 121, 122, 123, 124
artemis, apparition of Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 116
artemis, ares and Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 165, 166, 180, 181, 182, 183, 292
artemis, arethusa Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 193, 194, 376
artemis, arethusa from, syracuse, coin with head of Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 193, 342
artemis, aristoboule Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 669, 795, 1037, 1039
Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 194
Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 197
artemis, aristoboule of athens Mikalson (2003), Herodotus and Religion in the Persian Wars, 103, 127
artemis, aristoboule, athens, sanctuary of Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 33
artemis, aristoboule, temple, of Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 143, 166, 213, 233, 249
artemis, artemis, goddess, eleuthera, temple of Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 130
artemis, artemis-hecate, Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 306
artemis, artemision, temple, younger Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 124, 125, 127, 128, 131, 132, 136, 137, 175, 184, 185
artemis, as a bee-goddess Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 257, 269
artemis, as bendis Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 34, 354
artemis, as birth goddess, birth of dionysus Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 180, 384
artemis, as birth/vegetation deity Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 180, 374
artemis, as civic goddess, pausanias, on Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 173
artemis, as festivals Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 260
artemis, as gymnasiarchs Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 325
artemis, as protector Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 189, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200
artemis, as prytaneis Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 112, 122, 123
artemis, as “mistress of animals, beasts, ” Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 165, 166, 168, 169, 170, 174, 175, 177, 190, 327
artemis, as, arktoi, she-bears, young girls serving Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 168, 169, 175, 184, 185, 190, 197
artemis, as, artemis, arktoi, she-bears, young girls serving Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 168, 169, 175, 184, 185, 190, 197
artemis, as, bears, arktoi, she-bears, young girls serving Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 168, 169, 175, 184, 185, 190, 197
artemis, as, prytanis, priestesses of Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 122, 123
artemis, ascent, imagery of Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 79, 86, 88, 147, 148
artemis, associated with, bulls Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 166, 169, 184, 375
artemis, associated with, death sentences and suicides Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 190
artemis, associated with, deer Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 169, 170, 177, 179
artemis, associated with, justice and political life, death sentences and suicides Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 190
artemis, associated with, migration/movement of peoples Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 174, 175, 193, 197
artemis, associated with, purification rituals Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 177, 178, 179
artemis, associated with, sacrifice/sacrificial rituals, purification rituals related to Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 177, 178, 179
artemis, associated with, suicides and death sentences Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 190
artemis, associated with, the dead, death sentences and suicides Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 190
artemis, association with, disoterion Jim (2022), Saviour Gods and Soteria in Ancient Greece, 10, 106
artemis, at athens, thiasotai of Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 43
artemis, at aulis, cult of Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 166, 184
artemis, at brauron Kapparis (2021), Women in the Law Courts of Classical Athens, 82, 83
artemis, at brauron, athens, sanctuary of Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 104
artemis, at brauron, cult of Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 168, 169, 184
artemis, at brauron, sanctuary, of Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 100
artemis, at cape zoster, cult of Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 184
artemis, at claros Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 110
artemis, at eleutherna Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 333
artemis, at elis, temple of Jenkyns (2013), God, Space, and City in the Roman Imagination, 28, 249
artemis, at ephesus Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 95, 96, 108
Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 26, 138, 140, 142, 145, 148, 149
artemis, at ephesus, breasts of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 117
artemis, at ephesus, temple of Jenkyns (2013), God, Space, and City in the Roman Imagination, 52, 300, 314
artemis, at lousoi/metapontion, aetiologies, specific Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 268, 269, 270, 271, 272, 273, 274, 275, 276, 277, 278, 279, 280, 281, 282, 283
artemis, at magnesia Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 138
artemis, at magnesia on the maeander Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 107, 108
artemis, at miletus, chithone Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 52
artemis, at piraeus, cult of Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 184
artemis, at saguntum Rojas(2019), The Remains of the Past and the Invention of Archaeology in Roman Anatolia: Interpreters, Traces, Horizons, 192
artemis, at sardis Rojas(2019), The Remains of the Past and the Invention of Archaeology in Roman Anatolia: Interpreters, Traces, Horizons, 41
Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 148
artemis, at zoster, cape, cult of Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 184
artemis, athena and Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 165
artemis, bargylia Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 115, 231
artemis, bell-shaped figurines of boeotia Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 190
artemis, birth Huttner (2013), Early Christianity in the Lycus Valley, 46, 57
artemis, birth, of Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 315
artemis, births of birth scenes and stories, apollo and Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 180, 358
artemis, boulaia Jim (2022), Saviour Gods and Soteria in Ancient Greece, 178
Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 62, 63, 65, 113, 170, 171, 197, 205
Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 174
artemis, boule and demos, decree on worship of Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 102, 103
artemis, boulephoros Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 174
artemis, brauron Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 108, 109, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 139
Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 49, 99
artemis, brauronia Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 387, 551, 649
Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 108, 111, 120, 129, 131, 136
Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 134, 135, 161, 205, 261
Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 23, 28, 29, 71, 88, 89, 240, 301, 307, 316
Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 194
artemis, brauronia of athens Mikalson (2003), Herodotus and Religion in the Persian Wars, 74, 174
artemis, brauronia, athens, sanctuary of Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 100, 101
artemis, brauronia, dedications, to Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 34, 134, 161, 261
artemis, brauronia, divinities, greek and roman Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 104
artemis, brauronia, festivals Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 33, 100, 101, 184, 188, 189, 274, 492, 493, 494, 495, 496, 525, 532, 533
artemis, brauronia, sacred precint on the acropolis of Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 100
artemis, brauronia, statues, of Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 134
artemis, brauronia, temples, of Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 134
artemis, buildings in the shrine of Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 27, 28, 29, 88, 89
artemis, by fl. damianus, dining hall in artemision, hestiaterion, gift to Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 149, 151, 152, 155, 156, 391
artemis, by vedius iv Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 91
artemis, callimachus, hymn to Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 807, 897
Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 98
artemis, callimachus/callimachos/kallimachos, hymn to Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 343
artemis, callimachus’s hymn to Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 98
artemis, cave of Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 142
artemis, charicleia as priestess of Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 113, 195
artemis, charicleia’s affinity with/likened to Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 35, 37, 130, 136, 143
artemis, charites/graces and Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 6, 178, 179, 197, 374
artemis, chastity as aspect of Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 98
artemis, children, as nurturer of Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 175, 374
artemis, chitone Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 174
artemis, chitone at miletus, temple of Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 94
artemis, claudia procula, priestess of Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 65, 379
artemis, clothing and worship of Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 257
artemis, coins, with head of arethusa, from syracuse Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 193, 194
artemis, cruel death, providing vengeance against Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 169, 170, 171, 175
artemis, cult and rites Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 173, 174, 175, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 194, 197, 198
artemis, cult of Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 616
Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 96, 98, 138, 170
artemis, cult of acropolis, athens Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 178, 179, 194
artemis, cult of agora, athens Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 174, 197
artemis, cult of athens Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 174, 197, 373
artemis, cult of delos Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 171, 180, 182, 190
artemis, cult of euboea Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 182, 183, 197
artemis, cult of pylos Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 174
artemis, cult, megabyxoi, in Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 123
artemis, cult, of Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 19, 38
artemis, cult, rogers, g. m., on waning of Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 138
artemis, cults, artemis, ano mazaraki, and network of Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 288
artemis, cynthia Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 34, 142
artemis, dedications, to Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 211
artemis, delia, delos Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 72, 118, 119, 120
artemis, delia, older deity on delos Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 118, 119, 120
artemis, delia, paros Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 73, 120
artemis, demeter, and Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 167, 169, 255, 256
artemis, demosyne Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 1094
artemis, diana Nasrallah (2019), Archaeology and the Letters of Paul, 117, 137
Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 201, 293, 303, 304, 477, 496, 527
artemis, diana, gods Nasrallah (2019), Archaeology and the Letters of Paul, 117, 137
artemis, diana, see also Gorain (2019), Language in the Confessions of Augustine, 125, 126, 195, 227
artemis, dionysos, and Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 21
artemis, dionysus and Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 165, 166, 180, 184, 185, 186, 187, 327
artemis, divine being Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 107, 108
artemis, divinities, greek and roman Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 222, 223, 250, 251, 541, 654, 687
artemis, dressed in lionskin of heracles Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 194
artemis, duties of Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 109, 110, 112
artemis, eileithyia Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 374
artemis, eileithyia, artemis Bernabe et al. (2013), Redefining Dionysos, 440, 567
artemis, elaphebolos Hitch (2017), Animal sacrifice in the ancient Greek world, 51
Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 170, 177
artemis, enodia Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 175
artemis, enoikia Jim (2022), Saviour Gods and Soteria in Ancient Greece, 108
artemis, entering dionysiac karneia painter, volute-krater with circle, from tarentum Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 187
artemis, entering dionysiac tarentum, volute-krater by karneia painter with circle, from Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 187
artemis, ephesia Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 9, 11, 84, 141, 142, 143, 144, 145, 146, 147, 148, 149, 150, 151, 152, 153, 154, 155, 156, 170, 172, 173, 175, 176, 189, 190, 226, 238, 268
Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 74, 91, 100, 101, 133, 143
Hitch (2017), Animal sacrifice in the ancient Greek world, 53
Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 8, 77, 238
Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 183, 184, 375
Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 76, 106, 107, 131
artemis, ephesia, ephesos Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 103, 104
artemis, ephesia, ephesus, artemisium, and Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 183, 184, 193, 375
artemis, ephesia, paros Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 73
artemis, ephesia, xenophon, consecrates estate to Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 8, 77, 238
artemis, ephesian cup of Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 183
artemis, ephesos Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 15, 158, 285, 290, 292
artemis, ephesos as sacred to Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 25, 59
artemis, ephesos, dedicated to cult of Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 91
artemis, ephesos, temple of Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 178
artemis, ephesus, neokoros of Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 161, 162, 163, 176, 215, 236, 286, 300, 305, 313, 321
artemis, ephesus, temple of Jenkyns (2013), God, Space, and City in the Roman Imagination, 52, 300, 314
artemis, epiphany, of Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 107
artemis, epipyrgidia Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 178, 179
artemis, eukleia Clark (2007), Divine Qualities: Cult and Community in Republican Rome, 33
Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 173, 197, 198, 292
artemis, eukleia of plataea Mikalson (2003), Herodotus and Religion in the Persian Wars, 100, 205
artemis, euphranor, latona, apollo, and Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 268
artemis, euripides, and Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 366
artemis, exekias, calyx-krater with apollo kitharoidos and Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 157
artemis, festival of Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 68
artemis, festivals in Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 94, 95, 96, 98, 99, 100, 102, 103, 104, 106, 107, 108, 109, 110, 111
artemis, festivals, and Mikalson (2010), Greek Popular Religion in Greek Philosophy, 87
artemis, financial assets of Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 99, 100
artemis, flavius aristion iulianus, t., leaves inheritance to Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 160, 161
artemis, flavius vedius apellas, t., son of t. fl. vedius antoninus and fl. pasinice, and Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 170
artemis, floruit and decline of cult Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 76, 77, 79
artemis, flowing water, connection to Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 179
artemis, from dreros, sphyrelata statuettes of apollo between leto and Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 143
artemis, from hera at birth, kourêtes, protect Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 59, 95, 107, 108, 115, 117
artemis, from massalia, coins, with head of Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 193, 194
artemis, from, dreros, crete, sphyrelata statuettes of apollo between leto and Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 143, 173
artemis, from, massalia, coins with head of Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 193, 194
artemis, goddess Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 192, 209, 210, 218
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 33, 100, 101, 184, 188, 189, 251, 260, 274, 524, 525, 532, 533, 546, 547
Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 122, 243, 244
Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 205, 343
artemis, goddess and artemis, cult, great statue of Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 150
artemis, goddess and cult, anger, wrath Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 115, 224, 225
artemis, goddess and cult, arrows Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 159, 160, 161, 177, 223, 224, 225, 226, 301, 304, 310, 313
artemis, goddess and cult, birth Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 144, 145, 166, 171, 172, 173, 176, 197, 222, 246, 250, 271, 272, 286, 306
artemis, goddess and cult, cult figure/statue Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 123, 126, 129, 133, 136, 137, 139, 144, 145, 146, 147, 150, 151, 152, 153, 156, 160, 167, 168, 170, 171, 172, 173, 174, 176, 177, 189, 205, 217, 222, 227, 230, 248, 266, 283, 293, 294, 296, 300, 306, 321
artemis, goddess and cult, daitis festival Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 169, 170, 176, 266, 276, 306, 321
artemis, goddess and cult, divine attributes Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 203, 206, 208, 209, 284, 301
artemis, goddess and cult, epiphany Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 133, 139, 157, 207, 258, 262
artemis, goddess and cult, fertility goddess Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 145, 152, 248, 312
artemis, goddess and cult, honorific titles Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 1, 2, 144, 153, 157, 203, 208, 212, 284, 305, 310
artemis, goddess and cult, huntress Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 144, 224, 226
artemis, goddess and cult, hydrophory Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 139, 265
artemis, goddess and cult, mother goddess Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 153
artemis, goddess and cult, mysteries Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 158, 171, 172, 174, 176, 197, 237, 250, 268, 270, 271, 272, 275, 276, 304, 306, 313
artemis, goddess and cult, nocturnal character Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 139, 159, 258, 261, 262, 277, 303, 304, 306
artemis, goddess and cult, primacy/supremacy Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 21, 82, 117, 144, 174, 175, 176, 203, 292
artemis, goddess and cult, processions Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 88, 150, 151, 165, 166, 167, 168, 169, 170, 176, 177, 197, 250, 261, 262, 266, 274, 275, 276, 277, 282, 283, 292, 298, 303, 304, 306, 312, 320
artemis, goddess and cult, queen of heaven Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 152, 177, 212, 306
artemis, goddess and cult, revenge, vengeance Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 225, 226, 304
artemis, goddess and cult, sacrifice Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 123, 133, 136, 137, 138, 139, 140, 147, 150, 159, 160, 162, 165, 166, 168, 169, 170, 171, 172, 173, 175, 176, 177, 189, 192, 195, 196, 197, 226, 237, 238, 240, 241, 261, 262, 271, 272, 273, 274, 276, 292, 301, 303, 304, 305, 313, 320, 321
artemis, goddess and cult, scrota of bulls Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 137, 152
artemis, goddess and cult, tutelary goddess Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 118, 147, 152, 159, 163, 174, 230, 286, 303, 304, 312
artemis, goddess and cult, via sacra Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 168, 169, 262
artemis, goddess, laphria festival Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 14, 15
artemis, goddess, mounychia shrine Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 233, 532
artemis, goddess, sanctuary at athens Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 100, 101, 233, 234
artemis, goddess, sanctuary at brauron Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 274, 492, 493, 494, 495, 496, 525, 532
artemis, goddess, sanctuary at delos Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 236, 278, 280, 281
artemis, goddess, sanctuary at kalapodi Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 15
artemis, goddess, sanctuary at magnesia-on-the-maeander Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 544, 546, 547
artemis, goddess, sanctuary at pantikapaion Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 594
artemis, gods Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 41, 117, 118, 146, 147, 148, 149, 150, 183
artemis, gods, egyptian, greek, and roman Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 154
artemis, hadrian, honored for gifts to Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 159
artemis, hagnos, as epithet of Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 185
artemis, hecate Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 147
Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 169, 170, 173, 175, 177, 178
artemis, hecate phosphoros, soteira, close association with Jim (2022), Saviour Gods and Soteria in Ancient Greece, 57, 58
artemis, hegemone Jim (2022), Saviour Gods and Soteria in Ancient Greece, 5
Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 174, 175, 178, 179
artemis, hegemone and apollo carneius, sparta, sanctuary of Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 174
artemis, hekate Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 64
artemis, hekate and Hitch (2017), Animal sacrifice in the ancient Greek world, 91
artemis, hekate, and Hitch (2017), Animal sacrifice in the ancient Greek world, 91
artemis, helps in childbirth Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 2, 117
artemis, hemera Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 366
artemis, hemera, lousoi Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 271, 272, 273, 274
artemis, hemera, lousoi, aetiology jumbled with that of hera argeia Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 268, 269, 270, 271, 275, 279, 280, 281, 283, 325
artemis, hemera, lousoi, and aitolians Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 289, 290
artemis, hemera, lousoi, archaeology of Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 271, 272, 273, 274
artemis, hemera, lousoi, as agrotera Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 269, 290
artemis, hemera, lousoi, fluid worshipping group Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 286, 287, 288, 289, 290
artemis, hemera, lousoi, marriage rituals Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 274
artemis, hemera, lousoi, misleading bucolic imagery Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 271, 272, 273, 274
artemis, hemera, lousoi, myth-ritual nexus Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 274, 275, 276, 277, 278, 279, 280, 281, 282, 283
artemis, hemera, lousoi, role of in regional context Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 283, 284, 285, 286, 287, 288, 289, 290
artemis, hemera, lousoi, sacred herd, symbolised in womens khoroi Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 271, 281, 282, 283
artemis, hera and Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 165, 181
artemis, hera, assault on Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 195
artemis, hermes and Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 185, 186, 327
artemis, hestia and Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 131
artemis, hestiaterion, dining hall, in temenos Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 149, 151, 152, 155, 156
artemis, holding, geese, alabastron from delos with Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 190
artemis, homer, on Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 165, 166
artemis, homeric hymn Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 110
artemis, homeric hymn, to Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 108, 167
artemis, hunting and butchering, association with Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 165, 168, 169, 170, 171, 175, 177, 179, 180, 181
artemis, huntress Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 108, 265
artemis, hyakinthotrophos, festivals Grzesik (2022), Honorific Culture at Delphi in the Hellenistic and Roman Periods. 94
artemis, hymn to Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 53
artemis, hymnia Brule (2003), Women of Ancient Greece, 18, 19
Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 257
artemis, iconography of Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 96
artemis, images and iconography Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 143, 169, 170, 177, 187, 190, 193, 194, 197, 198
artemis, in calasiris’ dream, apollo, with Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 81, 82, 83, 85
artemis, in delphi Jim (2022), Saviour Gods and Soteria in Ancient Greece, 56
artemis, in ephesos, temple, of Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 103, 130, 191
artemis, in euboian gulf Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 24
artemis, in hippolytus, euripides Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 366
artemis, in lionskin by, lydos, dinos with Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 194
artemis, in procession, statues, of Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 94
artemis, in sicyon, cult statue of Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 187
artemis, in statue of goddess from, wet-nurse festival for Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 175
artemis, in temple of apollo palatinus Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 238, 239, 240, 242
artemis, in the sanctuary at brauron, temple, of Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 100
artemis, in triple-bodied form Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 177, 178, 374
artemis, in ‘structuralist’ interpretation Jim (2022), Saviour Gods and Soteria in Ancient Greece, 59, 109
artemis, iphigenia, sacrifice of Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 166, 170
artemis, isis, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 213
artemis, kalliste Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 165, 175
artemis, khitone Hitch (2017), Animal sacrifice in the ancient Greek world, 74
artemis, killing actaeon, pan painter, bell-krater with pan chasing daphnis and Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 194, 337
artemis, killing niobids, niobid painter, calyx-krater with apollo and Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 194
artemis, kindyas Jim (2022), Saviour Gods and Soteria in Ancient Greece, 6
artemis, kindyas, bargylia Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 99, 100, 107
artemis, kolainis Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 607, 647, 908, 980
artemis, koloëne Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 204, 205, 209, 222, 224
artemis, kourêtes as attendants at Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 108
artemis, krateriskoi dedicated to Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 184, 185, 190, 197
artemis, krateriskoi, from sanctuaries of Parker (2005), Polytheism and Society at Athens, 234
artemis, kuria of termessus Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 285
artemis, kynthia, paros Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 73
artemis, kynthia, paros, limnatis Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 39, 336
artemis, kynthia, paros, lykia, troizen Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 151
artemis, kynthia, paros, mounikhia Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 283
artemis, kynthia, paros, oupis, ephesos Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 124
artemis, laphria Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 668
Hitch (2017), Animal sacrifice in the ancient Greek world, 53, 54, 92
Jim (2022), Saviour Gods and Soteria in Ancient Greece, 113
artemis, laphria, artemis Bernabe et al. (2013), Redefining Dionysos, 402, 403
artemis, larcia theogenis iuliane, as prytanis, gymnasiarch, and priestess of Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 325
artemis, leucophryene Huttner (2013), Early Christianity in the Lycus Valley, 179
artemis, leukophruene Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 76, 91
artemis, leukophryene Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 123, 473, 474
Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 185, 329, 357
artemis, leukophryene, festivals Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 546, 547
artemis, leukophryene, temple Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 123
artemis, leukophyrene Brooten (1982), Women Leaders in the Ancient Synagogue, 232
artemis, libanius, hymn to MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 37
artemis, limnatis λιμνάτις, artemis Bernabe et al. (2013), Redefining Dionysos, 402
artemis, limneatis Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 142
artemis, lions, and Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 169
artemis, loans, festivals of Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 107, 108
artemis, lochaia, gambreion Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 76
artemis, lyaia Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 65
artemis, meander Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 294, 295
artemis, men and Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 131, 132, 133, 135
artemis, migration/movement of peoples, association with Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 174, 175, 193, 197
artemis, miletos Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 136, 146
artemis, miletus, boulephoros, cult of Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 173, 174
artemis, moon, emerging from sea, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 117
artemis, mother of the gods, and Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 61, 91, 107, 108, 109, 165, 166, 167, 169, 204, 227, 255, 265, 266, 271, 272, 273, 333, 345
artemis, mounichia Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 681, 992, 1100, 1102, 1103, 1104
Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 143
Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 29
artemis, mounichia of athens Mikalson (2003), Herodotus and Religion in the Persian Wars, 76, 77, 127, 129, 134
artemis, mounychia Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 75, 225
Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 142
artemis, mysteries of Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 107, 108, 109, 110, 111
artemis, named in inscriptions Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 31
artemis, naxos, cylinder seal of warrior at altar of ? Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 180, 181
artemis, nicomachus, his apollo and Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 275
artemis, nilsson, martin on Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 169, 173, 190
artemis, niobids and Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 33, 194
artemis, nocturnal intervention Jim (2022), Saviour Gods and Soteria in Ancient Greece, 59
artemis, nymphe, bride, offerings to Brule (2003), Women of Ancient Greece, 129, 144, 145
artemis, oaths invoking Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 13, 28, 29, 76, 178, 318, 321, 346
artemis, oaths sworn by Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 158, 198
artemis, of amyzon Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 162
artemis, of amyzon, temple Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 35
artemis, of aulis Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 166, 169
artemis, of brauron, altars, of Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 134
artemis, of brauron, temple of Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 81, 109, 391
artemis, of c. vibius salutaris Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 270
artemis, of delos Mikalson (2003), Herodotus and Religion in the Persian Wars, 26, 127
Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 93
artemis, of ephesos Huttner (2013), Early Christianity in the Lycus Valley, 55, 57, 185, 372
artemis, of ephesos, artemis Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 107
artemis, of ephesos, temple Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 114, 123
artemis, of ephesus Mikalson (2003), Herodotus and Religion in the Persian Wars, 127
Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 159, 163, 165, 166, 167, 169, 176, 181, 201, 205, 222, 224, 227, 228, 233, 245, 246, 247, 254, 255, 266, 333, 345
Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 98, 102, 109, 110, 118
Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 57
artemis, of ephesus, ephesia Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 251, 253, 254, 257
artemis, of euboea Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 182, 183
artemis, of hierakome Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 237
artemis, of hierakome, temple Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 237
artemis, of inheritance Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 156, 159, 160, 161, 163
artemis, of lousoi and, artemis, s. biagio at metapontion Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 291, 296, 297
artemis, of lousoi, proitids, and aetiology for Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 268, 269, 274, 275, 276, 277, 278, 279, 280, 281, 282, 283, 306, 307, 308, 395
artemis, of lousoi, statuette artemis, hemera, lousoi, type Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 272, 273
artemis, of lusi Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 179
artemis, of magnesia Mikalson (2010), Greek Popular Religion in Greek Philosophy, 87
artemis, of oinoe Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 232
artemis, of oinoe, priests and priestesses, of Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 232
artemis, of samos Mikalson (2003), Herodotus and Religion in the Persian Wars, 100, 101, 127
artemis, of samos, festivals, of Mikalson (2003), Herodotus and Religion in the Persian Wars, 100, 101
artemis, of sardeis Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 197
artemis, of xanthos Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 125, 513
artemis, olympia Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 107
artemis, on delos, leto, giving birth to apollo and Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 59, 60, 61, 62, 63, 64, 65, 66, 67, 78, 79, 97, 98, 99, 119
artemis, on delos, mycenae, mycenaeans, bronze age Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 119, 120
artemis, on, corfu, corcyra, temple of Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 29, 193
artemis, on, delos, sanctuary of Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 143
artemis, on, ikaria, wooden representation of Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 187
artemis, on, ortygia, cult of Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 174, 193
artemis, on, parthenon, east frieze Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 198, 280, 292
artemis, on, rhodes Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 190
artemis, oracles, animal oracles and Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 174
artemis, origins and development Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 165, 166, 168, 169, 170, 171, 179, 180
artemis, ortheia, artemis Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 86
artemis, orthia Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 184, 185, 186, 190
Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 142
artemis, orthia, orthosia Gaifman (2012), Aniconism in Greek Antiquity, 153, 208
artemis, orthia, sparta, comb with judgment of paris scene, sanctuary of Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 268
artemis, orthia, sparta, sanctuary/cult of Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 184, 185, 186, 187, 190, 268, 374
artemis, orthosia Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 132
Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 602, 654
Jim (2022), Saviour Gods and Soteria in Ancient Greece, 88
artemis, oulia Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 585, 668, 673
artemis, palm tree, sacred to apollo and Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 180
artemis, pan and Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 194
artemis, panegyris, strabo, describes Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 155
artemis, parthenos Brule (2003), Women of Ancient Greece, 7, 56, 57
artemis, parthenos in the crimean chersonesus, identification with Jim (2022), Saviour Gods and Soteria in Ancient Greece, 60
artemis, patrae Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 121, 122, 123, 126
artemis, patroa Gaifman (2012), Aniconism in Greek Antiquity, 70, 210
Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 187
artemis, patroa, inscribed Gaifman (2012), Aniconism in Greek Antiquity, 153, 157, 217, 219, 309
artemis, pausanias, on amazons and Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 96
artemis, pelagia Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 32
artemis, peldekeitis Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 76
artemis, penelope, pelagia, see isis and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 246
artemis, perasia Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 110, 125, 435
Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 77, 78
artemis, perasia of hierapolis-kastabala, temple Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 514
artemis, perasia, priest, ess, /priesthood, of Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 110, 514
artemis, pergaia Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 11
Jim (2022), Saviour Gods and Soteria in Ancient Greece, 143
Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 126, 478, 513
Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 190
artemis, pergaia, coins, with cult statue of Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 190
artemis, pergaia, halicarnassus Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 51, 52
artemis, persian Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 162, 265, 516
artemis, persica Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 106
artemis, persik􀄓, sanctuary, of Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 19
artemis, phakelitis Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 299
artemis, phakelitis, artemis Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 111
artemis, phosphoros Jim (2022), Saviour Gods and Soteria in Ancient Greece, 59, 85
Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 63, 113, 171
Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 373
artemis, phylake Hitch (2017), Animal sacrifice in the ancient Greek world, 70, 75
artemis, pillar/column, worshipped in form of Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 137, 187
artemis, political assemblies and civic life, association with Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 173, 174, 190
artemis, polymorphism of Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 165
artemis, potnia theron Hitch (2017), Animal sacrifice in the ancient Greek world, 91
artemis, pottery, cult vessels dedicated to, krateriskoi Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 532
artemis, premarital offerings to Parker (2005), Polytheism and Society at Athens, 242, 440, 441
artemis, prestige of Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 122, 123
artemis, priest/priesthood, of Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 154
artemis, priestesses of Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 154
artemis, priestesses of as builders Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 147
artemis, priestly elites, at the temple of Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 157, 158
artemis, priests of Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 117, 145, 148
artemis, priests/priestesses, of Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 116, 271, 274
artemis, propylaea Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 179
artemis, propylaea and, eleusis Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 179
artemis, propylaia Jim (2022), Saviour Gods and Soteria in Ancient Greece, 5, 108
Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 51
artemis, propylaia, temple of Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 51
artemis, proseoa of artemisium, Mikalson (2003), Herodotus and Religion in the Persian Wars, 63, 110, 127, 129, 134
artemis, prostaterios Jim (2022), Saviour Gods and Soteria in Ancient Greece, 51
artemis, prothyraia, artemis Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 94
artemis, prothyraia, divinities, greek and roman Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 195, 250
artemis, providing vengeance against cruel death, the dead Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 169, 170, 171, 175
artemis, purification rituals, associated with Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 177, 178, 179
artemis, pythiē Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 76, 191, 192
artemis, quail, sacred to Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 174
artemis, s. biagio at metapontion Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 291, 292, 293, 294, 295, 296, 297, 308, 309, 310
artemis, s. biagio at metapontion, alternative aetiological myths Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 30, 268, 269, 270, 271, 308, 309, 310, 318, 319, 320
artemis, s. biagio at metapontion, and akhaian identity Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 306, 307, 308, 309, 310, 311, 312, 313, 314, 315, 316, 317, 318, 319
artemis, s. biagio at metapontion, archaeology of Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 291, 292, 293, 294, 295, 296, 297
artemis, s. biagio at metapontion, at routes of communication Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 296
artemis, s. biagio at metapontion, bestial and hunting imagery Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 295, 296, 297, 309, 310, 395
artemis, s. biagio at metapontion, between aiolian and akhaian traditions Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 306, 307, 308, 309, 310, 319
artemis, s. biagio at metapontion, fluid worshipping group Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 291, 294, 295, 296, 297
artemis, s. biagio at metapontion, misleading bucolic imagery Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 291, 296
artemis, s. biagio at metapontion, myth-ritual nexus Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 281, 282, 283, 308, 309, 310
artemis, s. biagio at metapontion, pre-colonial worshippers of Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 294, 295, 296, 314
artemis, sacrifice, to Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 165, 265, 275, 345
artemis, sacrifice/sacrificial rituals for Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 166, 168, 169, 170, 173, 174, 177, 179, 180, 181, 182, 184, 194, 197, 198
artemis, sacrifice/sacrificial rituals, for Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 166, 168, 169, 170, 173, 174, 177, 179, 180, 181, 182, 184, 194, 197, 198
artemis, sanctuaries and temples Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 143, 165, 166, 174, 180, 182, 183, 184, 193, 197, 268
artemis, sanctuaries and temples, of Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 143, 165, 166, 174, 180, 182, 183, 184, 193, 197, 268
artemis, sanctuary at sardis Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 21
artemis, sanctuary of Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 98
Rojas(2019), The Remains of the Past and the Invention of Archaeology in Roman Anatolia: Interpreters, Traces, Horizons, 41
artemis, sardeis Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 212
artemis, sarpedonia, divinities, greek and roman Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 531
artemis, sea, and aphrodite Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 32
artemis, serve memory, of vedius iv commemorating gift to Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 91, 156, 159, 160, 161, 163
artemis, service of vedii to Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 111
artemis, skiris Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 81
artemis, soteira Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 53, 58, 164, 171
Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 174
artemis, soteira at boeae, cult of Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 174
artemis, soteira of megara Mikalson (2003), Herodotus and Religion in the Persian Wars, 90, 127, 129, 134
artemis, soteira, and household protection Jim (2022), Saviour Gods and Soteria in Ancient Greece, 7, 108, 109
artemis, soteira, and seafaring Jim (2022), Saviour Gods and Soteria in Ancient Greece, 7, 21, 87
artemis, soteira, and warfare Jim (2022), Saviour Gods and Soteria in Ancient Greece, 7, 57, 58, 59, 145
artemis, soteira, artemis Bernabe et al. (2013), Redefining Dionysos, 407
artemis, soteira, as the most popular soteira Jim (2022), Saviour Gods and Soteria in Ancient Greece, 126, 145, 147
artemis, soteira, in boeae Jim (2022), Saviour Gods and Soteria in Ancient Greece, 145
artemis, soteira, in megalopolis Jim (2022), Saviour Gods and Soteria in Ancient Greece, 7
artemis, soteira, in megara Jim (2022), Saviour Gods and Soteria in Ancient Greece, 37, 57, 126
artemis, soteira, in megiste Jim (2022), Saviour Gods and Soteria in Ancient Greece, 10
artemis, soteira, in pagae Jim (2022), Saviour Gods and Soteria in Ancient Greece, 57
artemis, soteira, in pellene Jim (2022), Saviour Gods and Soteria in Ancient Greece, 58
artemis, soteira, in rhodes Jim (2022), Saviour Gods and Soteria in Ancient Greece, 8
artemis, soteira, in tegea Jim (2022), Saviour Gods and Soteria in Ancient Greece, 108
artemis, soteira, in thera Jim (2022), Saviour Gods and Soteria in Ancient Greece, 108
artemis, soteira, multiple functions of Jim (2022), Saviour Gods and Soteria in Ancient Greece, 7, 10, 145, 147
artemis, soteira, on amorgos Jim (2022), Saviour Gods and Soteria in Ancient Greece, 10
artemis, soteira, on delos Jim (2022), Saviour Gods and Soteria in Ancient Greece, 108
artemis, soteira, on icaros, in the persina gulf Jim (2022), Saviour Gods and Soteria in Ancient Greece, 87, 153
artemis, soteira, with two torches Jim (2022), Saviour Gods and Soteria in Ancient Greece, 57, 59, 67, 108
artemis, soteria, artemis Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 85, 107, 178
artemis, sparta Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 123
artemis, strabo, on mysteries related to Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 107, 108, 115, 118
artemis, syme, apollo dalios, dalia, leto Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 77
artemis, tauropolis Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 880, 916
artemis, tauropolos Hitch (2017), Animal sacrifice in the ancient Greek world, 52
Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 166
Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 142
artemis, tauropolos, amphipolis, temple of Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 166
artemis, temple of Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 166
Levine (2005), The Ancient Synagogue, The First Thousand Years, 315
Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 258
Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 37, 62, 67, 111, 139
Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 169, 175, 176
Schwartz (2008), 2 Maccabees, 148, 355
artemis, temple of ephesos Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 156, 157, 160, 165, 167
artemis, temple, altar Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 91, 98, 106, 123, 126, 127, 133, 136, 137, 138, 139, 154, 157, 167, 168, 169, 170, 175, 177, 197, 208, 209, 238, 240, 241, 261, 288, 296, 298, 305
artemis, temple, asylum Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 140, 141, 176, 305
artemis, temple, bank Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 130, 140, 141, 142, 144, 176, 198, 283, 296, 305, 320
artemis, temple, cella Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 98, 126, 129, 132
artemis, temple, columnae caelatae Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 124, 128, 129, 132
artemis, temple, columns Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 98, 103, 124, 125, 126, 127, 128, 132, 138, 150, 185
artemis, temple, destruction Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 89, 94, 124, 125, 126, 130, 131, 133, 142, 185, 279
artemis, temple, hekatompedos Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 125, 126, 127, 136
artemis, temple, koresos, legendary co-founder of Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 282
artemis, temple, mint Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 94, 142, 144, 176, 189, 305
artemis, temple, pronaos Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 129, 132, 266
artemis, temple, re-, construction Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 89, 90, 94, 98, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 136, 137, 138, 139, 175, 184, 185, 187, 188, 190, 265, 305, 321
artemis, temple, sekos Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 124, 126, 127, 132
artemis, temple, temple of croesus Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 98, 125, 126, 127, 128, 129, 130, 131, 132, 136, 175, 184, 185
artemis, temple, temples a-c Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 125, 126, 127
artemis, temple, treasures Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 94, 131, 141
artemis, temples of Jenkyns (2013), God, Space, and City in the Roman Imagination, 52, 300, 314
Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 152, 160, 164
artemis, temples of apollo and Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 120
artemis, testimony of devotion to, nt Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 98, 99
artemis, theater and tragedy, connection to Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 185, 186, 187
artemis, themistokles, and Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 1037
artemis, thermaea Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 225, 229
artemis, thiasoi and thiasotai, of Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 102, 152, 153, 247
artemis, titles of aristoboule Parker (2005), Polytheism and Society at Athens, 54, 400
artemis, titles of delphinia Parker (2005), Polytheism and Society at Athens, 436, 466
artemis, titles of hekate Parker (2005), Polytheism and Society at Athens, 414, 431
artemis, titles of lochia Parker (2005), Polytheism and Society at Athens, 430, 431
artemis, titles of phosphoros Parker (2005), Polytheism and Society at Athens, 400, 404
artemis, to, leto, births of apollo and Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 180, 358
artemis, torch associated with Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 178, 187
artemis, triklaria Brule (2003), Women of Ancient Greece, 18
artemis, triklaria, artemis Bernabe et al. (2013), Redefining Dionysos, 402, 404, 406, 408, 409, 411, 412
artemis, triple-bodied form of Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 177, 178, 374
artemis, vedia marcia, as priestess of Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 60, 61, 111, 112, 122, 170
artemis, vedii, generosity to Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 121, 127, 129, 170
artemis, vedius papianus antoninus iv, p., vedius iv, ‘erblasser’, gift/bequest to Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 89, 156, 159, 160, 161, 163, 165, 166, 168, 169, 170, 275, 282, 369, 387, 388, 397
artemis, virginity of Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 169
artemis, virginity, and Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 185, 199
artemis, virginity, of Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 169
artemis, wife Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 190
artemis, with apollo, in calasiris’ dream Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 81, 82, 83, 85
artemis, with political assemblies and civic life, justice and political life, association of Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 173, 174, 190
artemis, with, butchering and hunting, association of Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 165, 168, 169, 170, 171, 175, 177, 179, 180, 181
artemis, with, hunting and butchering, association of Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 165, 168, 169, 170, 171, 175, 177, 179, 180, 181
artemis, worship of artawazd king of armenia Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 256
artemis, worshipped in form of pillars/columns Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 137, 187
artemis, xenophon and Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 83
artemis, zeus and Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 12, 165, 166, 173, 179, 180, 181
artemis/, artemision, ephesos Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 115, 123, 162, 197, 257, 273, 298, 356, 435, 473
artemis/artamis, see also diana Gorain (2019), Language in the Confessions of Augustine, 122
artemis/diana Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 68, 85
artemis/diana, temples, of Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 182, 450
artemis/hunting, goddesses and, goats Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 170, 171, 174, 175, 180, 182, 194
artemis/hunting, goddesses associated with, pastoralism Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 168, 173, 185, 186
artemisia, festival, artemis, goddess and cult Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 169, 170, 176, 219, 274, 276, 277, 278, 287, 306
diana/artemis Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 42, 153, 155, 206, 208, 211, 215, 216, 250, 262

List of validated texts:
121 validated results for "artemis"
1. Hesiod, Works And Days, 57, 287-292 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Artemis • Artemis, ascent, imagery of

 Found in books: Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 573; Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 345; Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 62; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 147

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57 τοῖς δʼ ἐγὼ ἀντὶ πυρὸς δώσω κακόν, ᾧ κεν ἅπαντες
287
τὴν μέν τοι κακότητα καὶ ἰλαδὸν ἔστιν ἑλέσθαι'288 ῥηιδίως· λείη μὲν ὁδός, μάλα δʼ ἐγγύθι ναίει· 289 τῆς δʼ ἀρετῆς ἱδρῶτα θεοὶ προπάροιθεν ἔθηκαν 290 ἀθάνατοι· μακρὸς δὲ καὶ ὄρθιος οἶμος ἐς αὐτὴν 291 καὶ τρηχὺς τὸ πρῶτον· ἐπὴν δʼ εἰς ἄκρον ἵκηται, 292 ῥηιδίη δὴ ἔπειτα πέλει, χαλεπή περ ἐοῦσα. ' None
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57 Cloud-Gatherer that he was, and said: “O son
287
Perses, remember this, serve righteousne'288 And wholly sidestep the iniquity 289 of force. The son of Cronus made this act 290 For men - that fish, wild beasts and birds should eat 291 Each other, being lawless, but the pact 292 He made with humankind is very meet – ' None
2. Hesiod, Theogony, 411-452, 901-929 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Apollo, Artemis and • Apollonian triad (Apollo, Artemis, and Leto) • Artemis • Artemis Eukleia • Artemis Hecate • Artemis Orthia • Artemis Soteira, as the most popular Soteira • Artemis Soteira, multiple functions of • Artemis of Aulis • Artemis, Apollo and • Artemis, Apollonian triad (Apollo, Artemis, and Leto) • Artemis, Dionysus and • Artemis, Hermes and • Artemis, Zeus and • Artemis, animals, association with • Artemis, arktoi (she-bears), young girls serving Artemis as • Artemis, cruel death, providing vengeance against • Artemis, cult and rites • Artemis, hunting and butchering, association with • Artemis, images and iconography • Artemis, origins and development • Artemis, political assemblies and civic life, association with • Artemis, sacrifice/sacrificial rituals for • Artemis, theater and tragedy, connection to • Artemis, virginity of • Brauron, cult of Artemis at • Calydon, cults of Artemis and Dionysus at • Corinth, cults of Artemis and Dionysus at • Dionysus, Artemis and • Dreros (Crete), sphyrelata statuettes of Apollo between Leto and Artemis from • Hermes, Artemis and • Leto, Apollonian triad (Apollo, Artemis, and Leto) • Leto, Artemis and • Miletus, Artemis Boulephoros, cult of • Nilsson, Martin, on Artemis • Pausanias, on Artemis as civic goddess • Sparta, sanctuary/cult of Artemis Orthia • Zeus, Artemis and • animals, Artemis as “Mistress of Beasts,” • arktoi (she-bears), young girls serving Artemis as • bears, arktoi (she-bears), young girls serving Artemis as • bulls, Artemis associated with • butchering and hunting, association of Artemis with • deer, Artemis associated with • hunting and butchering, association of Artemis with • justice and political life, association of Artemis with political assemblies and civic life • masks, Artemis and • pastoralism, Artemis/hunting goddesses associated with • sacrifice/sacrificial rituals, for Artemis • the dead, Artemis providing vengeance against cruel death • theater and tragedy, Artemis and • virginity, of Artemis

 Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 7; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 119; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 147; Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 184; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 34, 160; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 33, 242; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 169, 173, 186; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 83

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411 ἢ δʼ ὑποκυσαμένη Ἑκάτην τέκε, τὴν περὶ πάντων'412 Ζεὺς Κρονίδης τίμησε· πόρεν δέ οἱ ἀγλαὰ δῶρα, 413 μοῖραν ἔχειν γαίης τε καὶ ἀτρυγέτοιο θαλάσσης. 414 ἣ δὲ καὶ ἀστερόεντος ἀπʼ οὐρανοῦ ἔμμορε τιμῆς 415 ἀθανάτοις τε θεοῖσι τετιμένη ἐστὶ μάλιστα. 416 καὶ γὰρ νῦν, ὅτε πού τις ἐπιχθονίων ἀνθρώπων 417 ἔρδων ἱερὰ καλὰ κατὰ νόμον ἱλάσκηται, 418 κικλῄσκει Ἑκάτην. πολλή τέ οἱ ἕσπετο τιμὴ 419 ῥεῖα μάλʼ, ᾧ πρόφρων γε θεὰ ὑποδέξεται εὐχάς, 420 καί τέ οἱ ὄλβον ὀπάζει, ἐπεὶ δύναμίς γε πάρεστιν. 421 ὅσσοι γὰρ Γαίης τε καὶ Οὐρανοῦ ἐξεγένοντο 422 καὶ τιμὴν ἔλαχον, τούτων ἔχει αἶσαν ἁπάντων. 423 οὐδέ τί μιν Κρονίδης ἐβιήσατο οὐδέ τʼ ἀπηύρα, 424 ὅσσʼ ἔλαχεν Τιτῆσι μετὰ προτέροισι θεοῖσιν, 425 ἀλλʼ ἔχει, ὡς τὸ πρῶτον ἀπʼ ἀρχῆς ἔπλετο δασμός, 426 οὐδʼ, ὅτι μουνογενής, ἧσσον θεὰ ἔμμορε τιμῆς, 427 καὶ γέρας ἐν γαίῃ τε καὶ οὐρανῷ ἠδὲ θαλάσσῃ· 428 ἀλλʼ ἔτι καὶ πολὺ μᾶλλον, ἐπεὶ Ζεὺς τίεται αὐτήν. 429 ᾧ δʼ ἐθέλει, μεγάλως παραγίγνεται ἠδʼ ὀνίνησιν· 430 ἔν τʼ ἀγορῇ λαοῖσι μεταπρέπει, ὅν κʼ ἐθέλῃσιν· 431 ἠδʼ ὁπότʼ ἐς πόλεμον φθεισήνορα θωρήσσωνται 432 ἀνέρες, ἔνθα θεὰ παραγίγνεται, οἷς κʼ ἐθέλῃσι 433 νίκην προφρονέως ὀπάσαι καὶ κῦδος ὀρέξαι. 434 ἔν τε δίκῃ βασιλεῦσι παρʼ αἰδοίοισι καθίζει, 435 ἐσθλὴ δʼ αὖθʼ ὁπότʼ ἄνδρες ἀεθλεύωσιν ἀγῶνι, 436 ἔνθα θεὰ καὶ τοῖς παραγίγνεται ἠδʼ ὀνίνησιν· 437 νικήσας δὲ βίῃ καὶ κάρτεϊ καλὸν ἄεθλον 438 ῥεῖα φέρει χαίρων τε, τοκεῦσι δὲ κῦδος ὀπάζει. 439 ἐσθλὴ δʼ ἱππήεσσι παρεστάμεν, οἷς κʼ ἐθέλῃσιν. 440 καὶ τοῖς, οἳ γλαυκὴν δυσπέμφελον ἐργάζονται, 441 εὔχονται δʼ Ἑκάτῃ καὶ ἐρικτύπῳ Ἐννοσιγαίῳ, 442 ῥηιδίως ἄγρην κυδρὴ θεὸς ὤπασε πολλήν, 443 ῥεῖα δʼ ἀφείλετο φαινομένην, ἐθέλουσά γε θυμῷ. 444 ἐσθλὴ δʼ ἐν σταθμοῖσι σὺν Ἑρμῇ ληίδʼ ἀέξειν· 445 βουκολίας δʼ ἀγέλας τε καὶ αἰπόλια πλατέʼ αἰγῶν 446 ποίμνας τʼ εἰροπόκων ὀίων, θυμῷ γʼ ἐθέλουσα, 447 ἐξ ὀλίγων βριάει κἀκ πολλῶν μείονα θῆκεν. 448 οὕτω τοι καὶ μουνογενὴς ἐκ μητρὸς ἐοῦσα 449 πᾶσι μετʼ ἀθανάτοισι τετίμηται γεράεσσιν. 450 θῆκε δέ μιν Κρονίδης κουροτρόφον, οἳ μετʼ ἐκείνην 451 ὀφθαλμοῖσιν ἴδοντο φάος πολυδερκέος Ἠοῦς. 452 οὕτως ἐξ ἀρχῆς κουροτρόφος, αἳ δέ τε τιμαί.
901
δεύτερον ἠγάγετο λιπαρὴν Θέμιν, ἣ τέκεν Ὥρας, 902 Εὐνουμίην τε Δίκην τε καὶ Εἰρήνην τεθαλυῖαν, 903 αἳ ἔργʼ ὠρεύουσι καταθνητοῖσι βροτοῖσι, 904 Μοίρας θʼ, ᾗ πλείστην τιμὴν πόρε μητίετα Ζεύς, 905 Κλωθώ τε Λάχεσίν τε καὶ Ἄτροπον, αἵτε διδοῦσι 906 θνητοῖς ἀνθρώποισιν ἔχειν ἀγαθόν τε κακόν τε. 907 τρεῖς δέ οἱ Εὐρυνομη Χάριτας τέκε καλλιπαρῄους, 908 Ὠκεανοῦ κούρη, πολυήρατον εἶδος ἔχουσα, 909 Ἀγλαΐην τε καὶ Εὐφροσύνην Θαλίην τʼ ἐρατεινήν· 910 τῶν καὶ ἀπὸ βλεφάρων ἔρος εἴβετο δερκομενάων 911 λυσιμελής· καλὸν δέ θʼ ὑπʼ ὀφρύσι δερκιόωνται. 912 αὐτὰρ ὁ Δήμητρος πολυφόρβης ἐς λέχος ἦλθεν, 913 ἣ τέκε Περσεφόνην λευκώλενον, ἣν Ἀιδωνεὺς 914 ἥρπασε ἧς παρὰ μητρός· ἔδωκε δὲ μητίετα Ζεύς. 915 μνημοσύνης δʼ ἐξαῦτις ἐράσσατο καλλικόμοιο, 916 ἐξ ἧς οἱ Μοῦσαι χρυσάμπυκες ἐξεγένοντο 917 ἐννέα, τῇσιν ἅδον θαλίαι καὶ τέρψις ἀοιδῆς. 918 Λητὼ δʼ Ἀπόλλωνα καὶ Ἄρτεμιν ἰοχέαιραν, 919 ἱμερόεντα γόνον περὶ πάντων Οὐρανιώνων, 920 γείνατʼ ἄρʼ αἰγιόχοιο Διὸς φιλότητι μιγεῖσα. 921 λοισθοτάτην δʼ Ἥρην θαλερὴν ποιήσατʼ ἄκοιτιν· 922 ἣ δʼ Ἥβην καὶ Ἄρηα καὶ Εἰλείθυιαν ἔτικτε 923 μιχθεῖσʼ ἐν φιλότητι θεῶν βασιλῆι καὶ ἀνδρῶν. 924 αὐτὸς δʼ ἐκ κεφαλῆς γλαυκώπιδα Τριτογένειαν 925 δεινὴν ἐγρεκύδοιμον ἀγέστρατον Ἀτρυτώνην 926 πότνιαν, ᾗ κέλαδοί τε ἅδον πόλεμοί τε μάχαι τε, 927 Ἥρη δʼ Ἥφαιστον κλυτὸν οὐ φιλότητι μιγεῖσα 928 γείνατο, καὶ ζαμένησε καὶ ἤρισε ᾧ παρακοίτῃ, 929 Ἥφαιστον, φιλότητος ἄτερ Διὸς αἰγιόχοιο, 929 Μῆτις δʼ αὖτε Ζηνὸς ὑπὸ σπλάγχνοις λελαθυῖα 929 ἀθανάτων ἐκέκασθʼ οἳ Ὀλύμπια δώματʼ ἔχουσιν, 929 αἰγίδα ποιήσασα φοβέστρατον ἔντος Ἀθήνης· 929 αὐτὰρ ὅ γʼ Ὠκεανοῦ καὶ Τηθύος ἠυκόμοιο 929 δείσας, μὴ τέξῃ κρατερώτερον ἄλλο κεραυνοῦ. 929 ἔνθα θεὰ παρέδεκτο ὅθεν παλάμαις περὶ πάντων 929 ἐκ πάντων παλάμῃσι κεκασμένον Οὐρανιώνων· 929 ἐκ ταύτης δʼ ἔριδος ἣ μὲν τέκε φαίδιμον υἱὸν 929 ἐξαπαφὼν Μῆτιν καίπερ πολυδήνεʼ ἐοῦσαν. 929 ἧστο, Ἀθηναίης μήτηρ, τέκταινα δικαίων 929 κάππιεν ἐξαπίνης· ἣ δʼ αὐτίκα Παλλάδʼ Ἀθήνην 929 κούρῃ νόσφʼ Ἥρης παρελέξατο καλλιπαρήῳ, 929 κύσατο· τὴν μὲν ἔτικτε πατὴρ ἀνδρῶν τε θεῶν τε 929 πὰρ κορυφὴν Τρίτωνος ἐπʼ ὄχθῃσιν ποταμοῖο. 929 πλεῖστα θεῶν τε ἰδυῖα καταθνητῶν τʼ ἀνθρώπων, 929 σὺν τῇ ἐγείνατό μιν πολεμήια τεύχεʼ ἔχουσαν. 929 συμμάρψας δʼ ὅ γε χερσὶν ἑὴν ἐγκάτθετο νηδὺν 929 τοὔνεκά μιν Κρονίδης ὑψίζυγος αἰθέρι ναίων 929 Ἥρη δὲ ζαμένησε καὶ ἤρισε ᾧ παρακοίτῃ. 929 ἐκ πάντων τέχνῃσι κεκασμένον Οὐρανιώνων. ' None
sup>
411 In fact three thousand of them, every one'412 Neat-ankled, spread through his dominion, 413 Serving alike the earth and mighty seas, 414 And all of them renowned divinities. 415 They have as many brothers, thundering 416 As on they flow, begotten by the king 417 of seas on Tethys. Though it’s hard to tell 418 Their names, yet they are known from where they dwell. 419 Hyperion lay with Theia, and she thu 420 Bore clear Selene and great Heliu 421 And Eos shining on all things on earth 422 And on the gods who dwell in the wide berth 423 of heaven. Eurybia bore great Astraeu 424 And Pallas, having mingled with Crius; 425 The bright goddess to Perses, too, gave birth, 426 Who was the wisest man on all the earth; 427 Eos bore the strong winds to Astraeus, 428 And Boreas, too, and brightening Zephyru 429 And Notus, born of two divinities. 430 The star Eosphorus came after these, 431 Birthed by Eugeneia, ‘Early-Born’, 432 Who came to be the harbinger of Dawn, 433 And heaven’s gleaming stars far up above. 434 And Ocean’s daughter Styx was joined in love 435 To Pelias – thus trim-ankled Victory 436 And Zeal first saw the light of day; and she 437 Bore Strength and Force, both glorious children: they 438 Dwell in the house of Zeus; they’ve no pathway 439 Or dwelling that’s without a god as guide, 440 And ever they continue to reside 441 With Zeus the Thunderer; thus Styx had planned 442 That day when Lightning Zeus sent a command 443 That all the gods to broad Olympus go 444 And said that, if they helped him overthrow 445 The Titans, then he vowed not to bereave 446 Them of their rights but they would still receive 447 The rights they’d had before, and, he explained, 448 To those who under Cronus had maintained 449 No rights or office he would then entrust 450 Those very privileges, as is just. 451 So deathless Styx, with all her progeny, 452 Was first to go, through the sagacity
901
A bull, unruly, proud and furious, 902 Would sound, sometimes a lion, mercile 903 At heart, sometimes – most wonderful to hear – 904 The sound of whelps was heard, sometimes the ear 905 Would catch a hissing sound, which then would change 906 To echoing along the mountain range. 907 Something beyond all help would have that day 908 Occurred and over men and gods hold sway 909 Had Zeus not quickly seen it: mightily 910 And hard he thundered so that terribly 911 The earth resounded, as did Tartarus, 912 Wide Heaven and the streams of Oceanus, 913 And at his feet the mighty Heaven reeled 914 As he arose. The earth groaned, thunder pealed 915 And lightning flashed, and to the dark-blue sea, 916 From them and from the fiery prodigy, 917 The scorching winds and blazing thunderbolt, 918 Came heat, the whole earth seething in revolt 919 With both the sky and sea, while round the strand 920 Long waves rage at the onslaught of the band 921 of gods. An endless shaking, too, arose, 922 And Hades, who has sovereignty over those 923 Who are deceased, shook, and the Titan horde 924 Beneath that Hell, residing with the lord 925 Cronus, shook too at the disharmony 926 And dreadful clamour. When his weaponry, 927 Thunder and lightning, Zeus had seized, his might 928 Well-shored, from high Olympus he took flight, 929 Lashed out at him and burned that prodigy, ' None
3. Homer, Iliad, 1.50-1.52, 2.485-2.486, 2.489-2.492, 5.53, 5.370-5.371, 5.385-5.398, 5.412, 5.447, 6.205, 6.303, 6.428, 9.584, 14.153, 14.219, 14.326, 16.178, 16.181-16.186, 19.119, 20.234-20.235, 21.470-21.471, 21.480, 21.483-21.484, 23.74, 24.602-24.617 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Aphrodite, Artemis and • Apollo, Artemis and • Apollonian triad (Apollo, Artemis, and Leto) • Artemis • Artemis Agrotera • Artemis Eukleia • Artemis Hecate • Artemis Limnatis, • Artemis Soteira, with two torches • Artemis, • Artemis, Aphrodite and • Artemis, Apollo and • Artemis, Apollonian triad (Apollo, Artemis, and Leto) • Artemis, Artemis Laphria • Artemis, Artemis Limnatis Λιμνάτις • Artemis, Artemis Triklaria • Artemis, Eileithyia • Artemis, S. Biagio at Metapontion • Artemis, S. Biagio at Metapontion, and Akhaian identity • Artemis, S. Biagio at Metapontion, archaeology of • Artemis, S. Biagio at Metapontion, between Aiolian and Akhaian traditions • Artemis, S. Biagio at Metapontion, fluid worshipping group • Artemis, S. Biagio at Metapontion, pre-colonial worshippers of • Artemis, Zeus and • Artemis, and childbirth • Artemis, and plague • Artemis, animals, association with • Artemis, arktoi (she-bears), young girls serving Artemis as • Artemis, cult and rites • Artemis, goddess and cult, Anger, wrath • Artemis, goddess and cult, Arrows • Artemis, goddess and cult, Cult figure/statue • Artemis, goddess and cult, Fertility goddess • Artemis, goddess and cult, Huntress • Artemis, goddess and cult, Queen of heaven • Artemis, goddess and cult, Revenge, vengeance • Artemis, goddess and cult, Scrota of bulls • Artemis, goddess and cult, Tutelary goddess • Artemis, hunting and butchering, association with • Artemis, images and iconography • Artemis, origins and development • Artemis, political assemblies and civic life, association with • Artemis, sacrifice/sacrificial rituals for • Artemis, sanctuaries and temples • Brauron, cult of Artemis at • Delos, sanctuary of Artemis on • Diana, see also Artemis • Diana/Artemis • Divine being, Artemis • Dreros (Crete), sphyrelata statuettes of Apollo between Leto and Artemis from • Hekate-Selene-Artemis • Leto, Apollonian triad (Apollo, Artemis, and Leto) • Leto, Artemis and • Miletus, Artemis Boulephoros, cult of • Nilsson, Martin, on Artemis • Parthenon, east frieze, Artemis on • Parthenon, east pediment, Aphrodite, Artemis, and Leto • Pausanias, on Artemis as civic goddess • Proitids, and aetiology for Artemis of Lousoi • Taras, Artemis agrotera at • Zeus, Artemis and • animals, Artemis as “Mistress of Beasts,” • arktoi (she-bears), young girls serving Artemis as • bears, arktoi (she-bears), young girls serving Artemis as • butchering and hunting, association of Artemis with • hunting and butchering, association of Artemis with • justice and political life, association of Artemis with political assemblies and civic life • pastoralism, Artemis/hunting goddesses associated with • sacrifice/sacrificial rituals, for Artemis • sanctuaries and temples, of Artemis • sphyrelata statuettes of Apollo between Leto and Artemis from Dreros

 Found in books: Bernabe et al. (2013), Redefining Dionysos, 402, 403; Bowie (2021), Essays on Ancient Greek Literature and Culture, 541; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 355, 573, 581; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 26, 327; Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 265; Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 138; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 21, 135; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 119; Gorain (2019), Language in the Confessions of Augustine, 126; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 152, 224, 225, 293; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 67, 107, 154; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 586, 587; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 294, 306; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 208; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 98, 136; Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 34; Mawford and Ntanou (2021), Ancient Memory: Remembrance and Commemoration in Graeco-Roman Literature, 254; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 67, 127; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 34; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 132, 137; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 211; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 15, 33, 54; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 107; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 143, 168, 173, 280; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 22, 42; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 123

sup>
1.50 οὐρῆας μὲν πρῶτον ἐπῴχετο καὶ κύνας ἀργούς, 1.51 αὐτὰρ ἔπειτʼ αὐτοῖσι βέλος ἐχεπευκὲς ἐφιεὶς 1.52 βάλλʼ· αἰεὶ δὲ πυραὶ νεκύων καίοντο θαμειαί.
2.485
ὑμεῖς γὰρ θεαί ἐστε πάρεστέ τε ἴστέ τε πάντα, 2.486 ἡμεῖς δὲ κλέος οἶον ἀκούομεν οὐδέ τι ἴδμεν·
2.489
οὐδʼ εἴ μοι δέκα μὲν γλῶσσαι, δέκα δὲ στόματʼ εἶεν, 2.490 φωνὴ δʼ ἄρρηκτος, χάλκεον δέ μοι ἦτορ ἐνείη, 2.491 εἰ μὴ Ὀλυμπιάδες Μοῦσαι Διὸς αἰγιόχοιο 2.492 θυγατέρες μνησαίαθʼ ὅσοι ὑπὸ Ἴλιον ἦλθον·
5.53
ἀλλʼ οὔ οἱ τότε γε χραῖσμʼ Ἄρτεμις ἰοχέαιρα,
5.370
ἣ δʼ ἐν γούνασι πῖπτε Διώνης δῖʼ Ἀφροδίτη 5.371 μητρὸς ἑῆς· ἣ δʼ ἀγκὰς ἐλάζετο θυγατέρα ἥν,
5.385
τλῆ μὲν Ἄρης ὅτε μιν Ὦτος κρατερός τʼ Ἐφιάλτης 5.386 παῖδες Ἀλωῆος, δῆσαν κρατερῷ ἐνὶ δεσμῷ· 5.387 χαλκέῳ δʼ ἐν κεράμῳ δέδετο τρισκαίδεκα μῆνας· 5.388 καί νύ κεν ἔνθʼ ἀπόλοιτο Ἄρης ἆτος πολέμοιο, 5.389 εἰ μὴ μητρυιὴ περικαλλὴς Ἠερίβοια 5.390 Ἑρμέᾳ ἐξήγγειλεν· ὃ δʼ ἐξέκλεψεν Ἄρηα 5.391 ἤδη τειρόμενον, χαλεπὸς δέ ἑ δεσμὸς ἐδάμνα. 5.392 τλῆ δʼ Ἥρη, ὅτε μιν κρατερὸς πάϊς Ἀμφιτρύωνος 5.393 δεξιτερὸν κατὰ μαζὸν ὀϊστῷ τριγλώχινι 5.394 βεβλήκει· τότε καί μιν ἀνήκεστον λάβεν ἄλγος. 5.395 τλῆ δʼ Ἀΐδης ἐν τοῖσι πελώριος ὠκὺν ὀϊστόν, 5.396 εὖτέ μιν ωὐτὸς ἀνὴρ υἱὸς Διὸς αἰγιόχοιο 5.397 ἐν Πύλῳ ἐν νεκύεσσι βαλὼν ὀδύνῃσιν ἔδωκεν· 5.398 αὐτὰρ ὃ βῆ πρὸς δῶμα Διὸς καὶ μακρὸν Ὄλυμπον
5.412
μὴ δὴν Αἰγιάλεια περίφρων Ἀδρηστίνη
5.447
ἤτοι τὸν Λητώ τε καὶ Ἄρτεμις ἰοχέαιρα
6.205
τὴν δὲ χολωσαμένη χρυσήνιος Ἄρτεμις ἔκτα.
6.303
θῆκεν Ἀθηναίης ἐπὶ γούνασιν ἠϋκόμοιο,
6.428
πατρὸς δʼ ἐν μεγάροισι βάλʼ Ἄρτεμις ἰοχέαιρα.
9.584
πολλὰ δὲ τόν γε κασίγνηται καὶ πότνια μήτηρ
14.153
Ἥρη δʼ εἰσεῖδε χρυσόθρονος ὀφθαλμοῖσι
14.219
τῆ νῦν τοῦτον ἱμάντα τεῷ ἐγκάτθεο κόλπῳ
14.326
οὐδʼ ὅτε Δήμητρος καλλιπλοκάμοιο ἀνάσσης,
16.178
ὅς ῥʼ ἀναφανδὸν ὄπυιε πορὼν ἀπερείσια ἕδνα.
16.181
Φύλαντος θυγάτηρ· τῆς δὲ κρατὺς ἀργεϊφόντης 16.182 ἠράσατʼ, ὀφθαλμοῖσιν ἰδὼν μετὰ μελπομένῃσιν 16.183 ἐν χορῷ Ἀρτέμιδος χρυσηλακάτου κελαδεινῆς. 16.184 αὐτίκα δʼ εἰς ὑπερῷʼ ἀναβὰς παρελέξατο λάθρῃ 16.185 Ἑρμείας ἀκάκητα, πόρεν δέ οἱ ἀγλαὸν υἱὸν 16.186 Εὔδωρον πέρι μὲν θείειν ταχὺν ἠδὲ μαχητήν.
19.119
Ἀλκμήνης δʼ ἀπέπαυσε τόκον, σχέθε δʼ Εἰλειθυίας.
20.234
τὸν καὶ ἀνηρείψαντο θεοὶ Διὶ οἰνοχοεύειν 20.235 κάλλεος εἵνεκα οἷο ἵνʼ ἀθανάτοισι μετείη.
21.470
τὸν δὲ κασιγνήτη μάλα νείκεσε πότνια θηρῶν 21.471 Ἄρτεμις ἀγροτέρη, καὶ ὀνείδειον φάτο μῦθον·
21.483
τοξοφόρῳ περ ἐούσῃ, ἐπεὶ σὲ λέοντα γυναιξὶ
23.74
ἀλλʼ αὔτως ἀλάλημαι ἀνʼ εὐρυπυλὲς Ἄϊδος δῶ.
24.602
καὶ γάρ τʼ ἠΰκομος Νιόβη ἐμνήσατο σίτου, 24.603 τῇ περ δώδεκα παῖδες ἐνὶ μεγάροισιν ὄλοντο 24.604 ἓξ μὲν θυγατέρες, ἓξ δʼ υἱέες ἡβώοντες. 24.605 τοὺς μὲν Ἀπόλλων πέφνεν ἀπʼ ἀργυρέοιο βιοῖο 24.606 χωόμενος Νιόβῃ, τὰς δʼ Ἄρτεμις ἰοχέαιρα, 24.607 οὕνεκʼ ἄρα Λητοῖ ἰσάσκετο καλλιπαρῄῳ· 24.608 φῆ δοιὼ τεκέειν, ἣ δʼ αὐτὴ γείνατο πολλούς· 24.609 τὼ δʼ ἄρα καὶ δοιώ περ ἐόντʼ ἀπὸ πάντας ὄλεσσαν. 24.610 οἳ μὲν ἄρʼ ἐννῆμαρ κέατʼ ἐν φόνῳ, οὐδέ τις ἦεν 24.611 κατθάψαι, λαοὺς δὲ λίθους ποίησε Κρονίων· 24.612 τοὺς δʼ ἄρα τῇ δεκάτῃ θάψαν θεοὶ Οὐρανίωνες. 24.613 ἣ δʼ ἄρα σίτου μνήσατʼ, ἐπεὶ κάμε δάκρυ χέουσα. 24.614 νῦν δέ που ἐν πέτρῃσιν ἐν οὔρεσιν οἰοπόλοισιν 24.615 ἐν Σιπύλῳ, ὅθι φασὶ θεάων ἔμμεναι εὐνὰς 24.616 νυμφάων, αἵ τʼ ἀμφʼ Ἀχελώϊον ἐρρώσαντο, 24.617 ἔνθα λίθος περ ἐοῦσα θεῶν ἐκ κήδεα πέσσει.' ' None
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1.50 but then on the men themselves he let fly his stinging shafts, and struck; and constantly the pyres of the dead burned thick.For nine days the missiles of the god ranged among the host, but on the tenth Achilles called the people to assembly, for the goddess, white-armed Hera, had put it in his heart,
2.485
for ye are goddesses and are at hand and know all things, whereas we hear but a rumour and know not anything—who were the captains of the Danaans and their lords. But the common folk I could not tell nor name, nay, not though ten tongues were mine and ten mouths 2.490 and a voice unwearying, and though the heart within me were of bronze, did not the Muses of Olympus, daughters of Zeus that beareth the aegis, call to my mind all them that came beneath Ilios. Now will I tell the captains of the ships and the ships in their order.of the Boeotians Peneleos and Leïtus were captains, 2.492 and a voice unwearying, and though the heart within me were of bronze, did not the Muses of Olympus, daughters of Zeus that beareth the aegis, call to my mind all them that came beneath Ilios. Now will I tell the captains of the ships and the ships in their order.of the Boeotians Peneleos and Leïtus were captains, ' "
5.53
did Atreus' son Menelaus slay with his sharp spear, even him the mighty hunter; for Artemis herself had taught him to smite all wild things that the mountain forest nurtureth. Yet in no wise did the archer Artemis avail him now, neither all that skill in archery wherein of old he excelled; " 5.370 but fair Aphrodite flung herself upon the knees of her mother Dione. She clasped her daughter in her arms, and stroked her with her hand and spake to her, saying:Who now of the sons of heaven, dear child, hath entreated thee thus wantonly, as though thou wert working some evil before the face of all?
5.385
So suffered Ares, when Otus and mighty Ephialtes, the sons of Aloeus, bound him in cruel bonds, and in a brazen jar he lay bound for thirteen months; and then would Ares, insatiate of war, have perished, had not the stepmother of the sons of Aloeus, the beauteous Eëriboea, 5.390 brought tidings unto Hermes; and he stole forth Ares, that was now sore distressed, for his grievous bonds were overpowering him. So suffered Hera, when the mighty son of Amphitryon smote her on the right breast with a three-barbed arrow; then upon her too came pain that might in no wise be assuaged. 5.395 And so suffered monstrous Hades even as the rest a bitter arrow, when this same man, the son of Zeus that beareth the aegis, smote him in Pylos amid the dead, and gave him over to pains. But he went to the house of Zeus and to high Olympus with grief at heart, pierced through with pains; 5.398 And so suffered monstrous Hades even as the rest a bitter arrow, when this same man, the son of Zeus that beareth the aegis, smote him in Pylos amid the dead, and gave him over to pains. But he went to the house of Zeus and to high Olympus with grief at heart, pierced through with pains; ' "
5.412
Wherefore now let Tydeus' son, for all he is so mighty, beware lest one better than thou fight against him, lest in sooth Aegialeia, the daughter of Adrastus, passing wise, wake from sleep with her long lamentings all her household, as she wails for her wedded husband, the best man of the Achaeans, even she, " 5.447 Aeneas then did Apollo set apart from the throng in sacred Pergamus where was his temple builded. There Leto and the archer Artemis healed him in the great sanctuary, and glorified him; but Apollo of the silver bow fashioned a wraith
6.205
and his daughter was slain in wrath by Artemis of the golden reins. But Hippolochus begat me and of him do I declare that I am sprung; and he sent me to Troy and straitly charged me ever to be bravest and pre-eminent above all, and not bring shame upon the race of my fathers,
6.303
for her had the Trojans made priestess of Athene. Then with sacred cries they all lifted up their hands to Athene; and fair-cheeked Theano took the robe and laid it upon the knees of fair-haired Athene, and with vows made prayer to the daughter of great Zeus: ' "
6.428
And my mother, that was queen beneath wooded Placus, her brought he hither with the rest of the spoil, but thereafter set her free, when he had taken ransom past counting; and in her father's halls Artemis the archer slew her. Nay, Hector, thou art to me father and queenly mother, " 9.584 and the half clear plough-land, to be cut from out the plain. And earnestly the old horseman Oeneus besought him, standing upon the threshold of his high-roofed chamber, and shaking the jointed doors, in prayer to his son, and earnestly too did his sisters and his honoured mother beseech him
14.153
even so mighty a shout did the lord, the Shaker of Earth, send forth from his breast. and in the heart of each man of the Achaeans he put great strength, to war and fight unceasingly.
14.219
curiously-wrought, wherein are fashioned all manner of allurements; therein is love, therein desire, therein dalliance—beguilement that steals the wits even of the wise. This she laid in her hands, and spake, and addressed her:Take now and lay in thy bosom this zone,
14.326
and Semele bare Dionysus, the joy of mortals; nor of Demeter, the fair-tressed queen; nor of glorious Leto; nay, nor yet of thine own self, as now I love thee, and sweet desire layeth hold of me. Then with crafty mind the queenly Hera spake unto him:
16.178
Him did fair Polydora, daughter of Peleus, bear to tireless Spercheius, a woman couched with a god, but in name she bare him to Borus, son of Perieres, who openly wedded her, when he had given gifts of wooing past counting. And of the next company warlike Eudorus was captain,
16.181
the son of a girl unwed, and him did Polymele, fair in the dance, daughter of Phylas, bear. of her the strong Argeiphontes became enamoured, when his eyes had sight of her amid the singing maidens, in the dancing-floor of Artemis, huntress of the golden arrows and the echoing chase. Forthwith then he went up into her upper chamber, and lay with her secretly, 16.185 even Hermes the helper, and she gave him a goodly son, Eudorus, pre-eminent in speed of foot and as a warrior. But when at length Eileithyia, goddess of child-birth, had brought him to the light, and he saw the rays of the sun, then her did the stalwart and mighty Echecles, son of Actor, 16.186 even Hermes the helper, and she gave him a goodly son, Eudorus, pre-eminent in speed of foot and as a warrior. But when at length Eileithyia, goddess of child-birth, had brought him to the light, and he saw the rays of the sun, then her did the stalwart and mighty Echecles, son of Actor, ' "
19.119
and swiftly came to Achaean Argos, where she knew was the stately wife of Sthenelus, son of Perseus, that bare a son in her womb, and lo, the seventh month was come. This child Hera brought forth to the light even before the full tale of the months, but stayed Alcmene's bearing, and held back the Eileithyiae. " 20.234 And Erichthonius begat Tros to be king among the Trojans, and from Tros again three peerless sons were born, Ilus, and Assaracus, and godlike Ganymedes that was born the fairest of mortal men; wherefore the gods caught him up on high to be cupbearer to Zeus by reason of his beauty, that he might dwell with the immortals. 20.235 And Ilus again begat a son, peerless Laomedon, and Laomedon begat Tithonus and Priam and Clytius, and Hicetaon, scion of Ares. And Assaracus begat Capys, and he Anchises; but Anchises begat me and Priam goodly Hector.
21.470
But his sister railed at him hotly, even the queen of the wild beasts, Artemis of the wild wood, and spake a word of reviling:Lo, thou fleest, thou god that workest afar, and to Poseidon hast thou utterly yielded the victory, and given him glory for naught! Fool, why bearest thou a bow thus worthless as wind?
21.483
How now art thou fain, thou bold and shameless thing, to stand forth against me? No easy foe I tell thee, am I, that thou shouldst vie with me in might, albeit thou bearest the bow, since it was against women that Zeus made thee a lion, and granted thee to slay whomsoever of them thou wilt.
23.74
Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades.
24.602
and lieth upon a bier; and at break of day thou shalt thyself behold him, as thou bearest him hence; but for this present let us bethink us of supper. For even the fair-haired Niobe bethought her of meat, albeit twelve children perished in her halls, six daughters and six lusty sons. 24.605 The sons Apollo slew with shafts from his silver bow, being wroth against Niobe, and the daughters the archer Artemis, for that Niobe had matched her with fair-cheeked Leto, saying that the goddess had borne but twain, while herself was mother to many; wherefore they, for all they were but twain, destroyed them all. 24.609 The sons Apollo slew with shafts from his silver bow, being wroth against Niobe, and the daughters the archer Artemis, for that Niobe had matched her with fair-cheeked Leto, saying that the goddess had borne but twain, while herself was mother to many; wherefore they, for all they were but twain, destroyed them all. ' "24.610 For nine days' space they lay in their blood, nor was there any to bury them, for the son of Cronos turned the folk to stones; howbeit on the tenth day the gods of heaven buried them; and Niobe bethought her of meat, for she was wearied with the shedding of tears. And now somewhere amid the rocks, on the lonely mountains, " "24.614 For nine days' space they lay in their blood, nor was there any to bury them, for the son of Cronos turned the folk to stones; howbeit on the tenth day the gods of heaven buried them; and Niobe bethought her of meat, for she was wearied with the shedding of tears. And now somewhere amid the rocks, on the lonely mountains, " '24.615 on Sipylus, where, men say, are the couching-places of goddesses, even of the nymphs that range swiftly in the dance about Achelous, there, albeit a stone, she broodeth over her woes sent by the gods. But come, let us twain likewise, noble old sire, bethink us of meat; and thereafter shalt thou make lament over thy dear son, 24.617 on Sipylus, where, men say, are the couching-places of goddesses, even of the nymphs that range swiftly in the dance about Achelous, there, albeit a stone, she broodeth over her woes sent by the gods. But come, let us twain likewise, noble old sire, bethink us of meat; and thereafter shalt thou make lament over thy dear son, ' ' None
4. Homeric Hymns, To Aphrodite, 16-17, 20-52, 91-105, 107-142, 161-165, 192-290 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Agora, Athens, Artemis, cult of • Aphrodite, Artemis and • Apollo, Artemis and • Apollonian triad (Apollo, Artemis, and Leto) • Artemis • Artemis Aristoboule • Artemis Eukleia • Artemis Hecate • Artemis Orthia, • Artemis, A. Ephesia • Artemis, A. Patmia • Artemis, Aphrodite and • Artemis, Apollo and • Artemis, Apollonian triad (Apollo, Artemis, and Leto) • Artemis, Charites/Graces and • Artemis, Huntress • Artemis, Zeus and • Artemis, arktoi (she-bears), young girls serving Artemis as • Artemis, cult and rites • Artemis, images and iconography • Artemis, migration/movement of peoples, association with • Artemis, oaths sworn by • Artemis, of Ephesus • Artemis, political assemblies and civic life, association with • Artemis, sacrifice/sacrificial rituals for • Artemis, sanctuaries and temples • Athens, Artemis, cult of • Charites (Graces), Artemis and • Demeter, and Artemis • Dreros (Crete), sphyrelata statuettes of Apollo between Leto and Artemis from • Euboea, Artemis, cult of • Homeric Hymn, to Artemis • Leto, Apollonian triad (Apollo, Artemis, and Leto) • Leto, Artemis and • Miletus, Artemis Boulephoros, cult of • Mother of the Gods, and Artemis • Nilsson, Martin, on Artemis • Pausanias, on Artemis as civic goddess • Sparta, comb with Judgment of Paris scene, sanctuary of Artemis Orthia • Sparta, sanctuary/cult of Artemis Orthia • Zeus, Artemis and • arktoi (she-bears), young girls serving Artemis as • bears, arktoi (she-bears), young girls serving Artemis as • justice and political life, association of Artemis with political assemblies and civic life • krateriskoi dedicated to Artemis • migration/movement of peoples, Artemis associated with • pastoralism, Artemis/hunting goddesses associated with • sacrifice/sacrificial rituals, for Artemis • sanctuaries and temples, of Artemis

 Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 540; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 253; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 104; Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 22; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 58; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 127; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 34, 107, 108, 109, 163, 167, 339; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 123, 173, 197, 253, 268; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 158, 198

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16 Gold-shafted Artemis, in amorousness, 17 For she loves slaying beasts and archery,
20
Istia is the third to have no taste 21 For Aphrodite’s works (first progeny 22 of wily Cronus, and the last, was she 23 By aegis-bearing Zeus’s will) - a queen 24 of whom Poseidon and Phoebus had been 25 Wooers, whom she rejected stubbornly. 26 She swore a great oath, which would come to be 27 Fulfilled, by touching Father Zeus’s head. 28 She’d be a virgin evermore, she said. 29 For this she was given a great reward 30 And lodged inside the house of Zeus, the lord 31 of all and got the greatest share, and she 32 Is praised in all the shrines, the primary 38 Is mightiest of all. Easily she 39 Seduces his wise heart and, at a whim, 45 Child whom with Rhea sly Cronus created. 46 With the chaste, modest goddess Zeus then mated, 47 The ever-wise one. Zeus, though, this godde 48 For a mortal man imbued with amorousness. 49 And she lay with him so that even she 50 Might soon know mortal love nor laughingly 51 Say gods to mortal women she had paired, 52 Creating mortal men, while men had shared,
91
Anchises, who said: “Lady queen, may bli 92 Be on you whether you are Artemi 93 Or golden Aphrodite or, maybe, 94 Noble Themis or bright-eyed Athene 95 Or Leto? Does a Grace, p’raps, come to me? 96 (They’re called immortal, seen in company 97 With gods). Or else a Nymph, who’s seen around 98 The pleasant woods, or one, perhaps, who’s found 99 Upon this lovely mountain way up high 100 Or in streams’ springs or grassy meadows? I' 101 Will build a shrine to you, seen far away 102 Upon a peak, and on it I will lay 103 In every season some rich offering. 104 Be gracious, granting that all men may sing 105 of my prestige in Troy, my progeny
107
May I live long in wealth.” Then in reply 108 The child of Zeus addressed him and said: “I 109 Am no goddess, Anchises, most sublime 110 of earth-born ones. Why do you think that I’m 111 Immortal? No, a mortal gave me birth. 112 My father’s Otreus, very well known on earth, 113 If you have heard of him. He holds command 114 In well-walled Phrygia. I understand 115 Your language well. At home have I been bred 1
16
By a Trojan nurse who, in my mother’s stead, 117 Nurtured me from a child, and that is why 118 I know your tongue as well. However, I 119 Was seized by Hermes, who took me away 1
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From Artemis’s dance. A great array 121 of marriageable maids were we as we 122 Frolicked together. A great company 123 Surrounded us. Thence Hermes snatched me, then 124 Guided me over many fields of men, 125 Much land that was not harrowed nor possessed, 126 Where beasts of prey roamed the dark vales. I guessed 127 I’d never touch the earth again. He said 128 I’d be the wedded partner of your bed 129 And birth great brood. Back to the gods he flew, 130 And here I am! I have great need of you. 131 So by your noble parents (for no-one 132 of wretched stock could create such a son) 133 And Zeus, I beg, take me to wife, who know 134 Nothing of love, a maiden pure, and show 135 Me to your parents and your brothers, who 136 Shall like me well. Then send a herald to 137 The swift-horsed Phrygians that immediately 138 My sorrowing folks shall know of this. You’ll see 139 From them much gold and woven stuff and more. 140 Take these as bride-price, then make ready for 141 A lovely wedding that for gods and men 142 Shall be immortalized. The goddess then

161
In bed, each twisted brooch and each earring
162
And necklace he removed – each shining thing –
163
And doffed her girdle and bright clothes and laid
164
Her on a golden-studded seat, then made
165
Love to her, man and goddess – destiny
192
The gods love you. A son who shall be dear 193 To you shall over Troy hold sovereignty, 194 As shall his offspring in posterity. 195 His name shall be Aeneas, for the pain 196 of grief I felt inside because I’d lain 197 With a mortal. Yet the people of your race 198 Are the most godlike, being fair of face 199 And tall. Zeus seized golden-haired Ganymede
200
Thanks to his beauty, that he might indeed
201
Pour wine for all the gods and always be
202
Among them all – remarkable to see.
203
Honoured by all, he from the golden bowl
204
Drew the red nectar. Grief, though, filled the soul
205
of Tros, not knowing if a heaven-sent blow
206
Had snatched away his darling son, and so
207
He mourned day after day unceasingly.
208
In pity, Zeus gave him indemnity-
209
High-stepping horses such as carry men. 210 Hermes, the Argos-slaying leader, then, 211 At Zeus’s bidding, told him all – his son 212 Would live forever agelessly, atone 213 With all the gods. So, when he heard of thi 214 No longer did he mourn but, filled with bliss, 215 On his storm-footed horses joyfully 2
16
He rode away. Tithonus similarly 217 Was seized by golden-throned Eos – he, too, 218 Was of your race and godlike, just like you. 219 She begged dark-clouded Zeus to give consent 2
20
That he’d be deathless, too. Zeus granted this. 221 But thoughtless queenly Eos was amiss, 222 Not craving youth so that senility 223 Would never burden him and so, though he 224 Lived happily with Eos far away 225 On Ocean’s streams, at the first signs of grey 226 Upon his lovely head and noble chin, 227 She spurned his bed but cherished him within 228 Her house and gave him lovely clothes to wear, 229 Food and ambrosia. But when everywhere 230 He could not move, her best resolve for him 230 Old age oppressed him and his every limb 231 Was this – to place him in a room and close 232 The shining doors. An endless babbling rose 233 Out of his mouth; he had no strength at all 234 As once he had. I’d not have this befall 235 Yourself. But if you looked as now you do 236 Forevermore and everyone called you 237 My husband, I’d not grieve. But pitile 238 Old age will soon enshroud you – such distre 239 Will burden every mortal – wearying 240 And deadly, even by the gods a thing 241 of fear. You’ve caused great endless infamy 242 For me among the gods who formerly 243 Feared all my jibes and wiles with which I mated 244 The gods with mortal maids and subjugated 245 Them all. However, no more shall my word 246 Have force among the gods, since I’ve incurred 247 Much madness on myself, dire, full of dread. 248 My mind has gone astray! I’ve shared a bed 249 With a mortal! Underneath my girdle lie 250 A child! As soon as he has cast his eye 251 Upon the sun, the mountain Nymphs whose breast 252 Are deep, who dwell on those great sacred crests, 253 Shall rear him. They’re not of mortality 254 Nor immortality; extendedly 255 They live, eat heavenly food and lightly tread 256 The dance among the deathless ones and bed 257 With Hermes and Sileni, hid away 258 In pleasant caves, and on the very day 259 That they are born, up from the fruitful earth 260 Pines and high oaks also display their birth, 261 Trees so luxuriant, so very fair, 262 Called the gods’ sancta, high up in the air. 263 No mortal chops them down. When the Fates mark 264 Them out for death, they wither there, their bark 265 Shrivelling too, their twigs fall down. As one, 266 Both Nymph and tree leave the light of the sun. 267 They’ll rear my son. And at his puberty 268 The goddesses will show you him. Let me 269 Tell you what I propose – when he is near 270 His fifth year on this earth, I’ll bring him here 271 That you may gaze upon him and enjoy 272 The sight, for he will be a godlike boy. 273 Bring him to windy Ilium. If you 274 Are queried by some mortal as to who 275 Gave birth to him, then say, as I propose, 276 It was a flower-like Nymph, one Nymph of those 277 Who dwell upon that forest-covered crag. 278 Should you tell all, though, and foolishly brag 279 That you have lain with rich-crowned Aphrodite, 280 Then with a smoky bolt will Zeus Almighty 281 Strike you. That’s all. Take heed. Do not name me. 282 Respect the anger of the gods.” Then she 283 Soared up to windy heaven. Queen, farewell. 284 Your tale is told. I have one more to tell. ' None
5. Homeric Hymns, To Hermes, 13, 567-569 (8th cent. BCE - 6th cent. BCE)
 Tagged with subjects: • Artemis • Artemis, Dionysus and • Artemis, Hermes and • Artemis, animals, association with • Dionysus, Artemis and • Hermes, Artemis and • animals, Artemis as “Mistress of Beasts,”

 Found in books: Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 22, 26; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 52, 67; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 327

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567 About. I give you them. If you enquire 568 Strictly of them, you’ll gain your heart’s desire. 569 If you teach this to someone else, he’ll hear' ' None
6. None, None, nan (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Amphipolis, temple of Artemis Tauropolos • Aphrodite, Artemis and • Apollo Delios/Dalios (Delos), inseparable from earlier Artemis • Apollo, Artemis and • Ares, Artemis and • Artemis • Artemis (goddess) • Artemis (goddess), Laphria festival • Artemis (goddess), sanctuary at Delos • Artemis Delia, Delos • Artemis Delia, older deity on Delos • Artemis Elaphebolos • Artemis Hecate • Artemis Kalliste • Artemis Tauropolos • Artemis of Aulis • Artemis, • Artemis, A. Ephesia • Artemis, A. Patmia • Artemis, Aphrodite and • Artemis, Apollo and • Artemis, Ares and • Artemis, Athena and • Artemis, Dionysus and • Artemis, Hera and • Artemis, Homeric Hymn • Artemis, Iphigenia, sacrifice of • Artemis, S. Biagio at Metapontion, alternative aetiological myths • Artemis, S. Biagio at Metapontion, and Akhaian identity • Artemis, Zeus and • Artemis, and childbirth • Artemis, and moon • Artemis, and moon, at Ephesus • Artemis, animals, association with • Artemis, as birth/vegetation deity • Artemis, at Claros • Artemis, cruel death, providing vengeance against • Artemis, cult and rites • Artemis, goddess and cult, Anger, wrath • Artemis, goddess and cult, Arrows • Artemis, goddess and cult, Huntress • Artemis, goddess and cult, Revenge, vengeance • Artemis, hunting and butchering, association with • Artemis, images and iconography • Artemis, oaths invoking • Artemis, of Ephesus • Artemis, origins and development • Artemis, parthenos • Artemis, polymorphism of • Artemis, sacrifice/sacrificial rituals for • Artemis, sanctuaries and temples • Artemis/Artamis, see also Diana • Athena, Artemis and • Aulis, cult of Artemis at • Birth of Dionysus, Artemis as birth goddess • Breasts of Artemis at Ephesus • Childbirth, Artemis helps in • Delos, Artemis, cult of • Diana / Artemis • Dionysus, Artemis and • Hera, Artemis and • Homer, on Artemis • Leto, Artemis and • Leto, births of Apollo and Artemis to • Leto, giving birth to Apollo and Artemis on Delos • Minoan-Mycenaean religion and art, Artemis and • Moon, emerging from sea, and Artemis • Mother of the Gods, and Artemis • Mycenae, Mycenaeans (Bronze Age), Artemis on Delos • Naxos, cylinder seal of warrior at altar of Artemis (?) • Thrace, Artemis and • Zeus, Artemis and • animals, Artemis as “Mistress of Beasts,” • birth scenes and stories, Apollo and Artemis, births of • bulls, Artemis associated with • butchering and hunting, association of Artemis with • deer, Artemis associated with • goats, Artemis/hunting goddesses and • hunting and butchering, association of Artemis with • palm tree, sacred to Apollo and Artemis • sacrifice/sacrificial rituals, for Artemis • sanctuaries and temples, of Artemis • the dead, Artemis providing vengeance against cruel death • vegetation deities, Artemis and

 Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 545, 546, 547; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 26, 253; Brule (2003), Women of Ancient Greece, 56, 60; Cairns (1989), Virgil's Augustan Epic. 130; Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 261; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 14, 278, 524; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 107; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 20, 21; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 13; Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 51, 62; Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 121; Gorain (2019), Language in the Confessions of Augustine, 122; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 117; Hitch (2017), Animal sacrifice in the ancient Greek world, 49; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 224, 225; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 107, 154; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 586; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 119, 311, 318; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 98, 125; Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 136; Mayor (2017), Religion and Memory in Tacitus’ Annals, 177, 181; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 107, 163; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 143, 145; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 15, 28; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 165, 166, 170, 180; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 178; Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 110; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 22, 42, 43

7. None, None, nan (8th cent. BCE - 8th cent. BCE)
 Tagged with subjects: • Agora, Athens, Artemis, cult of • Aphrodite, Artemis and • Apollo Delios/Dalios (Delos), inseparable from earlier Artemis • Apollo, Artemis and • Apollonian triad (Apollo, Artemis, and Leto) • Artemis • Artemis Aristoboule • Artemis Ephesia, Ephesos • Artemis Eukleia • Artemis, Amarysia • Artemis, Aphrodite and • Artemis, Apollo and • Artemis, Apollonian triad (Apollo, Artemis, and Leto) • Artemis, Charites/Graces and • Artemis, Homeric Hymn • Artemis, Koloëne • Artemis, arktoi (she-bears), young girls serving Artemis as • Artemis, at Claros • Artemis, cruel death, providing vengeance against • Artemis, cult and rites • Artemis, hunting and butchering, association with • Artemis, images and iconography • Artemis, migration/movement of peoples, association with • Artemis, origins and development • Artemis, sacrifice/sacrificial rituals for • Artemis, sanctuaries and temples • Athens, Artemis, cult of • Charites (Graces), Artemis and • Delos, Artemis, cult of • Euboea, Artemis, cult of • Exekias, calyx-krater with Apollo Kitharoidos and Artemis • Leto, Apollonian triad (Apollo, Artemis, and Leto) • Leto, giving birth to Apollo and Artemis on Delos • Minoan-Mycenaean religion and art, Artemis and • Parthenon, east frieze, Artemis on • Selinus, metope with Apollo, Artemis, and Leto • aetiologies, specific, Apollo and Artemis (Delos) • arktoi (she-bears), young girls serving Artemis as • bears, arktoi (she-bears), young girls serving Artemis as • butchering and hunting, association of Artemis with • goats, Artemis/hunting goddesses and • hunting and butchering, association of Artemis with • krateriskoi dedicated to Artemis • migration/movement of peoples, Artemis associated with • sacrifice/sacrificial rituals, for Artemis • sanctuaries and temples, of Artemis • the dead, Artemis providing vengeance against cruel death

 Found in books: Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 22, 26; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 164; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 541; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 59, 60, 61, 62, 63, 64, 65, 66, 67, 78, 103; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 52; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 190, 209, 210; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 154, 155, 157, 171, 197, 198; Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 110; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 123

8. Aeschylus, Agamemnon, 134-138, 140-143, 218-229 (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Aegeira, cult of Artemis Agrotera at • Amphipolis, temple of Artemis Tauropolos • Ares, Artemis and • Artemis • Artemis (goddess) • Artemis (goddess), sanctuary at Brauron • Artemis Agrotera • Artemis Enodia • Artemis Hecate • Artemis Hegemone • Artemis Kalliste • Artemis Tauropolos • Artemis and birth • Artemis of Aulis • Artemis premarital offerings to • Artemis, Ares and • Artemis, Dionysus and • Artemis, Iphigenia, sacrifice of • Artemis, Tauropolos • Artemis, Zeus and • Artemis, animals, association with • Artemis, arktoi (she-bears), young girls serving Artemis as • Artemis, children, as nurturer of • Artemis, cruel death, providing vengeance against • Artemis, cult and rites • Artemis, hunting and butchering, association with • Artemis, migration/movement of peoples, association with • Artemis, origins and development • Artemis, sacrifice/sacrificial rituals for • Artemis, sanctuaries and temples • Aulis, cult of Artemis at • Dionysus, Artemis and • Homer, on Artemis • Thrace, Artemis and • Zeus, Artemis and • animals, Artemis as “Mistress of Beasts,” • arktoi (she-bears), young girls serving Artemis as • bears, arktoi (she-bears), young girls serving Artemis as • bulls, Artemis associated with • butchering and hunting, association of Artemis with • eagles, Artemis and • festivals, Artemis Brauronia • goats, Artemis/hunting goddesses and • hunting and butchering, association of Artemis with • migration/movement of peoples, Artemis associated with • sacrifice/sacrificial rituals, for Artemis • sanctuaries and temples, of Artemis • statue of goddess from, wet-nurse festival for Artemis in • the dead, Artemis providing vengeance against cruel death

 Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 525; Hitch (2017), Animal sacrifice in the ancient Greek world, 52; Parker (2005), Polytheism and Society at Athens, 428, 441; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 136; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 166, 175

sup>135 136
140 τόσον περ εὔφρων, καλά,
218
ἐπεὶ δʼ ἀνάγκας ἔδυ λέπαδνον 219 φρενὸς πνέων δυσσεβῆ τροπαίαν 220 ἄναγνον ἀνίερον, τόθεν 221 τὸ παντότολμον φρονεῖν μετέγνω. 222 βροτοὺς θρασύνει γὰρ αἰσχρόμητις 223 τάλαινα παρακοπὰ πρωτοπήμων. ἔτλα δʼ οὖν' '225 θυτὴρ γενέσθαι θυγατρός, 226 γυναικοποίνων πολέμων ἀρωγὰν 227 καὶ προτέλεια ναῶν. Χορός 228 λιτὰς δὲ καὶ κληδόνας πατρῴους 229 παρʼ οὐδὲν αἰῶ τε παρθένειον'' None
sup>
134
9. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Artemis • Artemis premarital offerings to • Artemis, and human sacrifice • Hekate-Selene-Artemis

 Found in books: Meinel (2015), Pollution and Crisis in Greek Tragedy, 151; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 45; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 133; Parker (2005), Polytheism and Society at Athens, 441

10. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Artemis • Artemis Hemera (Lousoi), aetiology jumbled with that of Hera Argeia • Artemis Hemera (Lousoi), myth-ritual nexus • Artemis Hemera (Lousoi), sacred herd, symbolised in womens khoroi • Artemis, Artemis-Hecate • Artemis, Hekate and • Artemis, Potnia Theron • Artemis, S. Biagio at Metapontion, myth-ritual nexus • Hekate, and Artemis • Proitids, and aetiology for Artemis of Lousoi • aetiologies, specific, Artemis at Lousoi/Metapontion

 Found in books: Edmunds (2021), Greek Myth, 22; Hitch (2017), Animal sacrifice in the ancient Greek world, 91; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 275, 280, 281; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 306; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 237; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 43

11. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Apollo Delios/Dalios (Delos), inseparable from earlier Artemis • Artemis • Artemis Orthosia • Artemis, S. Biagio at Metapontion, alternative aetiological myths

 Found in books: Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 132, 137, 138, 147; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 25; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 11, 13; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 30, 121; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 78

12. Euripides, Bacchae, 73-75, 78-79, 85-87, 107-108, 113-114, 120-134, 139 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Artemis • Artemis, Artemis Soteria • Diana/Artemis • Mother of the Gods, and Artemis

 Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 61; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 135; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 215; Peels (2016), Hosios: A Semantic Study of Greek Piety, 239; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 156; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 85

sup>
73 μάκαρ, ὅστις εὐδαίμων
73
74 βιοτὰν ἁγιστεύει καὶ 74 τελετὰς θεῶν εἰδὼς 75 θιασεύεται ψυχὰν
78
τά τε ματρὸς μεγάλας ὄργια 79 Κυβέλας θεμιτεύων,
85
Διόνυσον κατάγουσαι 86 Φρυγίων ἐξ ὀρέων Ἑλλάδος εἰς 87 εὐρυχόρους ἀγυιάς, τὸν Βρόμιον· Χορός
107
βρύετε βρύετε χλοήρει'108 μίλακι καλλικάρπῳ
113
μαλλοῖς· ἀμφὶ δὲ νάρθηκας ὑβριστὰς 114 ὁσιοῦσθʼ· αὐτίκα γᾶ πᾶσα χορεύσει—
120
ὦ θαλάμευμα Κουρήτων word split in text 121 ζάθεοί τε Κρήτας 122 Διογενέτορες ἔναυλοι, 123 ἔνθα τρικόρυθες ἄντροις 124 βυρσότονον κύκλωμα τόδε 125 μοι Κορύβαντες ηὗρον· 126 βακχείᾳ δʼ ἀνὰ συντόνῳ 127 κέρασαν ἁδυβόᾳ Φρυγίων 128 αὐλῶν πνεύματι ματρός τε Ῥέας ἐς 129 χέρα θῆκαν, κτύπον εὐάσμασι Βακχᾶν· 130 παρὰ δὲ μαινόμενοι Σάτυροι 131 ματέρος ἐξανύσαντο θεᾶς, 132 ἐς δὲ χορεύματα 133 συνῆψαν τριετηρίδων, 134 αἷς χαίρει Διόνυσος. Χορός
139
αἷμα τραγοκτόνον, ὠμοφάγον χάριν, ἱέμενος 108 O Thebes , nurse of Semele, crown yourself with ivy, flourish, flourish with the verdant yew bearing sweet fruit, and crown yourself in honor of Bacchus with branches of oak
113
or pine. Adorn your garments of spotted fawn-skin with fleeces of white sheep, and sport in holy games with insolent thyrsoi The thyrsos is a staff that is crowned with ivy and that is sacred to Dionysus and an emblem of his worship. . At once all the earth will dance—
120
O secret chamber of the Kouretes and you holy Cretan caves, parents to Zeus, where the Korybantes with triple helmet invented for me in their caves this circle, 125 covered with stretched hide; and in their excited revelry they mingled it with the sweet-voiced breath of Phrygian pipes and handed it over to mother Rhea, resounding with the sweet songs of the Bacchae; 130 nearby, raving Satyrs were fulfilling the rites of the mother goddess, and they joined it to the dances of the biennial festivals, in which Dionysus rejoices. Choru
139
He is sweet in the mountains cf. Dodds, ad loc. , whenever after the running dance he falls on the ground, wearing the sacred garment of fawn skin, hunting the blood of the slain goat, a raw-eaten delight, rushing to the ' None
13. Euripides, Hippolytus, 1, 7, 10-22, 25, 29-33, 35, 47, 58-60, 82-86, 104, 141-150, 236-238, 317, 443-450, 611-612, 657, 1060-1063, 1277-1280, 1286-1293, 1298-1299, 1301-1302, 1305-1324, 1328-1334, 1339-1340, 1390-1391, 1400, 1402, 1409, 1416-1430, 1437-1439 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Artemis • Artemis, Brauronia • Artemis, Huntress • Artemis, Tauropolus • Artemis, and Hippolytus • Artemis, oaths invoking • Artemis/Diana • Euripides, and Artemis • Hippolytus (Euripides), Artemis in • Homeric Hymn, to Artemis • Mother of the Gods, and Artemis • hagnos, as epithet of Artemis • virginity, and Artemis

 Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 145; Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 85; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 201; Faraone (1999), Ancient Greek Love Magic, 47; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 20; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 366; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 83, 94, 109; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 44, 100; Meinel (2015), Pollution and Crisis in Greek Tragedy, 44; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 45, 164, 165; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 108, 160; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 121, 148; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 202, 203, 205, 206, 207, 208, 209, 210, 212, 213, 214, 241; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 54, 156, 165; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 28, 247, 289, 291, 294

sup>
1 Πολλὴ μὲν ἐν βροτοῖσι κοὐκ ἀνώνυμος7 ἔνεστι γὰρ δὴ κἀν θεῶν γένει τόδε:' "

10
ὁ γάρ με Θησέως παῖς, ̓Αμαζόνος τόκος,
1
1
̔Ιππόλυτος, ἁγνοῦ Πιτθέως παιδεύματα,
12
μόνος πολιτῶν τῆσδε γῆς Τροζηνίας
13
λέγει κακίστην δαιμόνων πεφυκέναι:
14
ἀναίνεται δὲ λέκτρα κοὐ ψαύει γάμων,' "
15
Φοίβου δ' ἀδελφὴν ̓́Αρτεμιν, Διὸς κόρην," 16 τιμᾷ, μεγίστην δαιμόνων ἡγούμενος,' "
1
7
χλωρὰν δ' ἀν' ὕλην παρθένῳ ξυνὼν ἀεὶ" 18 κυσὶν ταχείαις θῆρας ἐξαιρεῖ χθονός,
19
μείζω βροτείας προσπεσὼν ὁμιλίας. 20 τούτοισι μέν νυν οὐ φθονῶ: τί γάρ με δεῖ;' "2
1
ἃ δ' εἰς ἔμ' ἡμάρτηκε τιμωρήσομαι" "22 ̔Ιππόλυτον ἐν τῇδ' ἡμέρᾳ: τὰ πολλὰ δὲ" 25 σεμνῶν ἐς ὄψιν καὶ τέλη μυστηρίων
29
καὶ πρὶν μὲν ἐλθεῖν τήνδε γῆν Τροζηνίαν,' "30 πέτραν παρ' αὐτὴν Παλλάδος, κατόψιον" '3
1
γῆς τῆσδε ναὸν Κύπριδος ἐγκαθίσατο,' "32 ἐρῶς' ἔρωτ' ἔκδημον, ̔Ιππολύτῳ δ' ἔπι" '33 τὸ λοιπὸν ὀνομάσουσιν ἱδρῦσθαι θεάν.
35
μίασμα φεύγων αἵματος Παλλαντιδῶν 4
7
ἡ δ' εὐκλεὴς μὲν ἀλλ' ὅμως ἀπόλλυται" "
58
ἕπεσθ' ᾄδοντες ἕπεσθε" '59 τὰν Διὸς οὐρανίαν 60 ̓́Αρτεμιν, ᾇ μελόμεσθα.
82
ἀλλ', ὦ φίλη δέσποινα, χρυσέας κόμης" '83 ἀνάδημα δέξαι χειρὸς εὐσεβοῦς ἄπο.' "84 μόνῳ γάρ ἐστι τοῦτ' ἐμοὶ γέρας βροτῶν:" '85 σοὶ καὶ ξύνειμι καὶ λόγοις ἀμείβομαι,' "86 κλύων μὲν αὐδῆς, ὄμμα δ' οὐχ ὁρῶν τὸ σόν."

104
ἄλλοισιν ἄλλος θεῶν τε κἀνθρώπων μέλει.
14
1
†σύ γὰρ† ἔνθεος, ὦ κούρα,
142
εἴτ' ἐκ Πανὸς εἴθ' ̔Εκάτας" 143 ἢ σεμνῶν Κορυβάντων φοι-
144
τᾷς ἢ ματρὸς ὀρείας;' "
145
†σὺ δ'† ἀμφὶ τὰν πολύθη-" 146 ρον Δίκτυνναν ἀμπλακίαις
14
7
ἀνίερος ἀθύτων πελάνων τρύχῃ;
148
φοιτᾷ γὰρ καὶ διὰ λί-' "
236
τάδε μαντείας ἄξια πολλῆς, 23
7
ὅστις σε θεῶν ἀνασειράζει 238 καὶ παρακόπτει φρένας, ὦ παῖ. 3
1
7
χεῖρες μὲν ἁγναί, φρὴν δ' ἔχει μίασμά τι." "
443
Κύπρις γὰρ οὐ φορητὸν ἢν πολλὴ ῥυῇ,' "444 ἣ τὸν μὲν εἴκονθ' ἡσυχῇ μετέρχεται," "445 ὃν δ' ἂν περισσὸν καὶ φρονοῦνθ' εὕρῃ μέγα," '446 τοῦτον λαβοῦσα πῶς δοκεῖς καθύβρισεν.' "44
7
φοιτᾷ δ' ἀν' αἰθέρ', ἔστι δ' ἐν θαλασσίῳ" "448 κλύδωνι Κύπρις, πάντα δ' ἐκ ταύτης ἔφυ:" "449 ἥδ' ἐστὶν ἡ σπείρουσα καὶ διδοῦς' ἔρον," "450 οὗ πάντες ἐσμὲν οἱ κατὰ χθόν' ἔκγονοι." "6
1
1
ὦ τέκνον, ὅρκους μηδαμῶς ἀτιμάσῃς.' "6
12
ἡ γλῶσς' ὀμώμοχ', ἡ δὲ φρὴν ἀνώμοτος." '65
7
εἰ μὴ γὰρ ὅρκοις θεῶν ἄφαρκτος ᾑρέθην,


1060
ὦ θεοί, τί δῆτα τοὐμὸν οὐ λύω στόμα,' "

106
1
ὅστις γ' ὑφ' ὑμῶν, οὓς σέβω, διόλλυμαι;" "

1062
οὐ δῆτα: πάντως οὐ πίθοιμ' ἂν οὕς με δεῖ," "

1063
μάτην δ' ἂν ὅρκους συγχέαιμ' οὓς ὤμοσα." 12
7
7
ὅσα τε γᾶ τρέφει' "
12
78
τά τ' αἰθόμενος ἅλιος δέρκεται," 1280 ἄνδρας τε: συμπάντων βασιληίδα τι-

1286
Θησεῦ, τί τάλας τοῖσδε συνήδῃ,' "
128
7
παῖδ' οὐχ ὁσίως σὸν ἀποκτείνας" 1288 ψευδέσι μύθοις ἀλόχου πεισθεὶς' "
1289
ἀφανῆ; φανερὰν δ' ἔσχεθες ἄτην." 1
290
πῶς οὐχ ὑπὸ γῆς τάρταρα κρύπτεις
1
29
1
δέμας αἰσχυνθείς,
1
292
ἢ πτηνὸς ἄνω μεταβὰς βίοτον' "
1
293
πήματος ἔξω πόδα τοῦδ' ἀνέχεις;" "
1
298
ἀλλ' ἐς τόδ' ἦλθον, παιδὸς ἐκδεῖξαι φρένα" "
1
299
τοῦ σοῦ δικαίαν, ὡς ὑπ' εὐκλείας θάνῃ," 130
1
γενναιότητα: τῆς γὰρ ἐχθίστης θεῶν
1302
ἡμῖν ὅσοισι παρθένειος ἡδονὴ' "

1305
τροφοῦ διώλετ' οὐχ ἑκοῦσα μηχαναῖς," "
1306
ἣ σῷ δι' ὅρκων παιδὶ σημαίνει νόσον." "
130
7
ὁ δ', ὥσπερ ὢν δίκαιος, οὐκ ἐφέσπετο" "
1308
λόγοισιν, οὐδ' αὖ πρὸς σέθεν κακούμενος" 1309 ὅρκων ἀφεῖλε πίστιν, εὐσεβὴς γεγώς.' "
13

10
ἡ δ' εἰς ἔλεγχον μὴ πέσῃ φοβουμένη" 13
1
1
ψευδεῖς γραφὰς ἔγραψε καὶ διώλεσεν' "
13
12
δόλοισι σὸν παῖδ', ἀλλ' ὅμως ἔπεισέ σε." 13
13
οἴμοι.' "
13
14
δάκνει σε, Θησεῦ, μῦθος; ἀλλ' ἔχ' ἥσυχος," "
13
15
ἆρ' οἶσθα πατρὸς τρεῖς ἀρὰς ἔχων σαφεῖς;" 13
15
τοὐνθένδ' ἀκούσας ὡς ἂν οἰμώξῃς πλέον." "
13
16
ὧν τὴν μίαν παρεῖλες, ὦ κάκιστε σύ,
13
1
7
ἐς παῖδα τὸν σόν, ἐξὸν εἰς ἐχθρόν τινα.
13
18
πατὴρ μὲν οὖν σοι πόντιος φρονῶν καλῶς' "
13
19
ἔδωχ' ὅσονπερ χρῆν, ἐπείπερ ᾔνεσεν:" "
1320
σὺ δ' ἔν τ' ἐκείνῳ κἀν ἐμοὶ φαίνῃ κακός," 132
1
ὃς οὔτε πίστιν οὔτε μάντεων ὄπα
1322
ἔμεινας, οὐκ ἤλεγξας, οὐ χρόνῳ μακρῷ' "
1323
σκέψιν παρέσχες, ἀλλὰ θᾶσσον ἤ ς' ἐχρῆν" 1324 ἀρὰς ἀφῆκας παιδὶ καὶ κατέκτανες.' "

1328
Κύπρις γὰρ ἤθελ' ὥστε γίγνεσθαι τάδε," "
13
29
πληροῦσα θυμόν. θεοῖσι δ' ὧδ' ἔχει νόμος:" 1330 οὐδεὶς ἀπαντᾶν βούλεται προθυμίᾳ' "
1330
τῇ τοῦ θέλοντος, ἀλλ' ἀφιστάμεσθ' ἀεί." "
133
1
ἐπεί, σάφ' ἴσθι, Ζῆνα μὴ φοβουμένη" "
1332
οὐκ ἄν ποτ' ἦλθον ἐς τόδ' αἰσχύνης ἐγὼ" "
1333
ὥστ' ἄνδρα πάντων φίλτατον βροτῶν ἐμοὶ" 1334 θανεῖν ἐᾶσαι. τὴν δὲ σὴν ἁμαρτίαν

1339
λύπη δὲ κἀμοί: τοὺς γὰρ εὐσεβεῖς θεοὶ
1340
θνῄσκοντας οὐ χαίρουσι: τούς γε μὴν κακοὺς' "

1390
τὸ δ' εὐγενές σε τῶν φρενῶν ἀπώλεσεν." 139
1
ἔα:

1400
Κύπρις γὰρ ἡ πανοῦργος ὧδ' ἐμήσατο." "

1402
τιμῆς ἐμέμφθη, σωφρονοῦντι δ' ἤχθετο." "

1409
στένω σὲ μᾶλλον ἢ 'μὲ τῆς ἁμαρτίας." 14
16
ἔασον: οὐ γὰρ οὐδὲ γῆς ὑπὸ ζόφον
14
1
7
θεᾶς ἄτιμοι Κύπριδος ἐκ προθυμίας
14
18
ὀργαὶ κατασκήψουσιν ἐς τὸ σὸν δέμας,
14
19
σῆς εὐσεβείας κἀγαθῆς φρενὸς χάριν:' "
1420
ἐγὼ γὰρ αὐτῆς ἄλλον ἐξ ἐμῆς χερὸς
142
1
ὃς ἂν μάλιστα φίλτατος κυρῇ βροτῶν
1422
τόξοις ἀφύκτοις τοῖσδε τιμωρήσομαι.' "
1423
σοὶ δ', ὦ ταλαίπωρ', ἀντὶ τῶνδε τῶν κακῶν" 1424 τιμὰς μεγίστας ἐν πόλει Τροζηνίᾳ
14
25
δώσω: κόραι γὰρ ἄζυγες γάμων πάρος' "
1426
κόμας κεροῦνταί σοι, δι' αἰῶνος μακροῦ" 142
7
πένθη μέγιστα δακρύων καρπουμένῳ.
1428
ἀεὶ δὲ μουσοποιὸς ἐς σὲ παρθένων
14
29
ἔσται μέριμνα, κοὐκ ἀνώνυμος πεσὼν
1430
ἔρως ὁ Φαίδρας ἐς σὲ σιγηθήσεται.' "
143
7
καὶ χαῖρ': ἐμοὶ γὰρ οὐ θέμις φθιτοὺς ὁρᾶν" "
1438
οὐδ' ὄμμα χραίνειν θανασίμοισιν ἐκπνοαῖς:" "
1439
ὁρῶ δέ ς' ἤδη τοῦδε πλησίον κακοῦ." '' None
sup>
1 Wide o’er man my realm extends, and proud the name that I, the goddess Cypris, bear, both in heaven’s courts and ’mongst all those who dwell within the limits of the sea i.e. the Euxine. and the bounds of Atlas, beholding the sun-god’s light;'
7
those that respect my power I advance to honour, but bring to ruin all who vaunt themselves at me. For even in the race of gods this feeling finds a home, even pleasure at the honour men pay them.

10
for that son of Theseus, born of the Amazon, Hippolytus, whom holy Pittheus taught, alone of all the dwellers in this land of Troezen, calls me vilest of the deities. Love he scorns, and, as for marriage, will none of it;
15
but Artemis, daughter of Zeus, sister of Phoebus, he doth honour, counting her the chief of goddesses, and ever through the greenwood, attendant on his virgin goddess, he dears the earth of wild beasts with his fleet hounds, enjoying the comradeship of one too high for mortal ken. 20 ’Tis not this I grudge him, no! why should I? But for his sins against me, I will this very day take vengeance on Hippolytus; for long ago I cleared the ground of many obstacles, so it needs but trifling toil.
25
to witness the solemn mystic rites and be initiated therein in Pandion’s land, i.e. Attica. Phaedra, his father’s noble wife, caught sight of him, and by my designs she found her heart was seized with wild desire. 30 a temple did she rear to Cypris hard by the rock of Pallas where it o’erlooks this country, for love of the youth in another land; and to win his love in days to come she called after his name the temple she had founded for the goddess.
35
flying the pollution of the blood of Pallas’ Descendants of Pandion, king of Cecropia, slain by Theseus to obtain the kingdom. sons, and with his wife sailed to this shore, content to suffer exile for a year, then began the wretched wife to pine away in silence, moaning ’neath love’s cruel scourge, 4
7
for the lord Poseidon granted this boon to Theseus; three wishes of the god to ask, nor ever ask in vain. So Phaedra is to die, an honoured death ’tis true, but still to die; for I will not let her suffering outweigh the payment of such forfeit by my foe
58
Come follow, friends, singing to Artemis, daughter of Zeus, throned in the sky, 60 whose votaries we are. Attendants of Hippolytu
82
elf-control, made perfect, hath a home, these may pluck the flowers, but not the wicked world. Accept, I pray, dear mistress, mine this chaplet from my holy hand to crown thy locks of gold; for I, and none other of mortals, have this high guerdon, 85 to be with thee, with thee converse, hearing thy voice, though not thy face beholding. So be it mine to end my life as I began. Attendant


104
’Mongst gods as well as men we have our several preferences. Attendant
14
1
Maiden, thou must be possessed, by Pan made frantic or by Hecate, or by the Corybantes dread, and Cybele the mountain mother.
145
Or maybe thou hast sinned against Dictynna, huntress-queen, and art wasting for thy guilt in sacrifice unoffered. For she doth range o’er lakes’ expanse and past the bounds of earth
236
thy yearning is to drive the steed over the waveless sands. This needs a cunning seer to say what god it is that reins thee from the course, distracting thy senses, child. Phaedra 3
1
7
My hands are pure, but on my soul there rests a stain. Nurse
443
Wilt thou, because thou lov’st, destroy thyself? ’Tis little gain, I trow, for those who love or yet may love their fellows, if death must be their end; for though the Love-Queen’s onset in her might is more than man can bear, yet doth she gently visit yielding hearts, 445 and only when she finds a proud unnatural spirit, doth she take and mock it past belief. Her path is in the sky, and mid the ocean’s surge she rides; from her all nature springs; she sows the seeds of love, inspires the warm desire 450 to which we sons of earth all owe our being. They who have aught to do with books of ancient scribes, or themselves engage in studious pursuits, know how Zeus of Semele was enamoured, 6
1
1
Never dishonour thy oath, thy son. Hippolytu 6
12
My tongue an oath did take, but not my heart. Nurse 65
7
when by the very mention of it I feel myself polluted? Be well assured, woman, ’tis only my religious scruple saves thee. For had not I unawares been caught by an oath, ’fore heaven! I would not have refrained from telling all unto my father. But now I will from the house away, so long a


1060
(aside). Great gods! why do I not unlock my lips, seeing that I am ruined by you, the objects of my reverence? No, I will not; I should nowise persuade those whom I ought to, and in vain should break the oath I swore. Theseu
12
7
7
maddening the heart and beguiling the senses of all whom he attacks, savage whelps on mountains bred, ocean’s monsters, creatures of this sun-warmed earth,
1280
and man; thine, O Cypris, thine alone the sovereign power to rule them all. Artemi

1286
lo! ’tis I Latona’s child, that speak, I, Artemis. Why, Theseus, to thy sorrow dost thou rejoice at these tidings, seeing that thou hast slain thy son most impiously, listening to a charge not clearly proved, but falsely sworn to by thy wife? though clearly has the curse therefrom upon thee fallen.
1
290
Why dost thou not for very shame hide beneath the dark places of the earth, or change thy human life and soar on wings to escape this tribulation? ’Mongst men of honour thou hast
1
298
now no share in life.
130
1
as well the frenzy, and, in a sense, the nobleness of thy wife; for she was cruelly stung with a passion for thy son by that goddess whom all we, that joy in virgin purity, detest. And though she strove to conquer love by resolution,

1305
yet by no fault of hers she fell, thanks to her nurse’s strategy, who did reveal her malady unto thy son under oath. But he would none of her counsels, as indeed was right, nor yet, when thou didst revile him, would he break the oath he swore, from piety.
13

10
She meantime, fearful of being found out, wrote a lying letter, destroying by guile thy son, but yet persuading thee. Theseu
13
13
Woe is me! Artemi
13
15
Dost remember those three prayers thy father granted thee, fraught with certain issue? ’Tis one of these thou hast misused, unnatural wretch, against thy son, instead of aiming it at an enemy. Thy sea-god sire, ’tis true, for all his kind intent, hath granted that boon he was compelled, by reason of his promise, to grant.
1320
But thou alike in his eyes and in mine hast shewn thy evil heart, in that thou hast forestalled all proof or voice prophetic, hast made no inquiry, nor taken time for consideration, but with undue haste cursed thy son even to the death. Theseu

1328
Perdition seize me! Queen revered! Artemi
1330
his neighbour’s will, but ever we stand aloof. For be well assured, did I not fear Zeus, never would I have incurred the bitter shame of handing over to death a man of all his kind to me most dear. As for thy sin,

1339
first thy ignorance absolves thee from its villainy, next thy wife, who is dead, was lavish in her use of convincing arguments to influence thy mind.
1340
albeit we try to destroy the wicked, house and home. Choru

1390
Thy noble soul hath been thy ruin. Hippolytu
139
1
Ah! the fragrance from my goddess wafted! Even in my agony I feel thee near and find relief; she is here in this very place, my goddess Artemis. Artemi

1400
Twas Cypris, mistress of iniquity, devised this evil. Hippolytu

1402
She was jealous of her slighted honour, vexed at thy chaste life. Hippolytu

1409
For this mistake I mourn thee rather than myself. Theseu
14
16
Enough! for though thou pass to gloom beneath the earth, the wrath of Cypris shall not, at her will, fall on thee unrequited, because thou hadst a noble righteous soul. Nauck encloses this line in brackets.
1420
For I with mine own hand will with these unerring shafts avenge me on another, Adonis. who is her votary, dearest to her of all the sons of men. And to thee, poor sufferer, for thy anguish now will I grant high honours in the city of Troezen;
14
25
for thee shall maids unwed before their marriage cut off their hair, thy harvest through the long roll of time of countless bitter tears. Yea, and for ever shall the virgin choir hymn thy sad memory,
1430
nor shall Phaedra’s love for thee fall into oblivion and pass away unnoticed.
143
7
And thee Hippolytus, I admonish; hate not thy sire, for in this death thou dost but meet thy destined fate. ' None
14. Euripides, Iphigenia At Aulis, 718, 911-916, 1587-1595 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Apollo Delios/Dalios (Delos), inseparable from earlier Artemis • Artemis • Artemis premarital offerings to • Artemis, Ephesia • Artemis, Laphria • Artemis, oaths invoking • Leto, giving birth to Apollo and Artemis on Delos • aetiologies, specific, Apollo and Artemis (Delos)

 Found in books: Hitch (2017), Animal sacrifice in the ancient Greek world, 53; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 62; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 168; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 145; Parker (2005), Polytheism and Society at Athens, 441; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 200; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 29

sup>
718 Have you already offered the goddess a sacrifice to usher in the maiden’s marriage? Agamemnon
911
for your name it was that worked my ruin, and you are bound to stand by that. Except your knees I have no altar to fly to; and not a friend stands Reading πέλας with Markland for MSS. γελᾷ , a conjecture adopted by Hermann and Monk. at my side. You have heard the cruel abandoned scheme of Agamemnon; and I, a woman, have come, as you see, to a camp of lawless sailor-folk, bold in evil’s cause, 915 though useful when they wish; Now if you boldly stretch forth your arm in my behalf, our safety is assured; but if not, we are lost. Chorus Leader
1587
at the sight of a marvel all unlooked for, due to some god’s agency, and passing all belief, although it was seen; for there upon the ground lay a deer of immense size, magnificent to see, gasping out her life, with whose blood the altar of the goddess was thoroughly bedewed.'1588 at the sight of a marvel all unlooked for, due to some god’s agency, and passing all belief, although it was seen; for there upon the ground lay a deer of immense size, magnificent to see, gasping out her life, with whose blood the altar of the goddess was thoroughly bedewed. 1590 Then spoke Calchas thus—his joy you can imagine— You captains of this leagued Achaean army, do you see this victim, which the goddess has set before her altar, a mountain-roaming deer? This is more welcome to her by far than the maid, 1595 that she may not defile her altar by shedding noble blood. Gladly she has accepted it, and is granting us a prosperous voyage for Reading Ἰλίου πρὸς for Ἰλίου τ᾽ with Hermann. our attack on Ilium . Therefore take heart, sailors, each man of you, and away to your ships, for today ' None
15. Euripides, Medea, 161-162, 1334 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Artemis • Artemis Arethusa • Artemis, oaths invoking • Magna Graecia (southern Italy) and Sicily, Artemis and

 Found in books: Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 185; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 178; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 376; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 28

sup>
161 λεύσσεθ' ἃ πάσχω, μεγάλοις ὅρκοις" '162 ἐνδησαμένα τὸν κατάρατον
1334
κτανοῦσα γὰρ δὴ σὸν κάσιν παρέστιον'" None
sup>
161 (within). Great Themis, and husband καὶ πότνι’ Ἄρτεμι , corrupt and pointless. The reading here adopted by the translator is καὶ πόσις, ἄρτι με , suggested by Munro (Journal of Philology, No. 22, p. 275) πόσις = Zeus. of Themis, behold what I am suffering now, though I did bind that accursed one, my husband, by strong oaths to me? O, to see him and his bride some day brought to utter destruction, they and their house with them,
1334
in the day I brought thee, fraught with doom, from thy home in a barbarian land to dwell in Hellas, traitress to thy sire and to the land that nurtured thee. On me the gods have hurled the curse that dogged thy steps, for thou didst slay thy brother at his hearth'' None
16. Herodotus, Histories, 1.5.3, 1.7-1.8, 1.16, 1.26, 1.31, 1.64.2, 1.92, 1.94, 1.105, 1.131, 1.146, 1.157-1.160, 1.199, 2.50, 2.159, 3.48, 4.33-4.35, 4.35.4, 4.79, 4.103, 4.181, 5.72, 5.83-5.86, 5.92, 5.98, 5.105, 6.21, 6.75, 6.91, 6.97-6.98, 6.105-6.107, 6.118, 7.94, 7.189, 7.191-7.192, 8.36-8.37, 8.39, 8.55, 8.64-8.65 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Acropolis, Athens, Artemis, cult of • Aegeira, cult of Artemis Agrotera at • Agora, Athens, Artemis, cult of • Aphrodite, Artemis and • Apollo Delios/Dalios (Delos), inseparable from earlier Artemis • Apollo, Artemis and • Ares, Artemis and • Artemis • Artemis (goddess), sanctuary at Brauron • Artemis (goddess), sanctuary at Delos • Artemis Agrotera, • Artemis Agrotera, Basileia • Artemis Arethusa • Artemis Aristoboule • Artemis Boulaia • Artemis Boulephoros • Artemis Brauronia • Artemis Chitone • Artemis Ephesia • Artemis Epipyrgidia • Artemis Eukleia • Artemis Hecate • Artemis Hegemone • Artemis Kynthia (Paros), Lykia (Troizen) • Artemis Orthia (Orthosia) • Artemis Patroa, inscribed • Artemis Soteira • Artemis Soteira, as the most popular Soteira • Artemis Soteira, in Megara • Artemis Soteira, in Rhodes • Artemis of Euboea • Artemis, Agrotera of Athens • Artemis, Agrotera of Sparta • Artemis, Aphrodite and • Artemis, Apollo and • Artemis, Ares and • Artemis, Aristoboule of Athens • Artemis, Artemis Laphria • Artemis, Artemis Limnatis Λιμνάτις • Artemis, Artemis Triklaria • Artemis, Brauronia of Athens • Artemis, Charicleia as priestess of • Artemis, Charites/Graces and • Artemis, Ephesia • Artemis, Eukleia of Plataea • Artemis, Koloëne • Artemis, Kuria of Termessus • Artemis, Leukophryene • Artemis, Mounichia of Athens • Artemis, Niobids and • Artemis, Orthosia • Artemis, Pan and • Artemis, Proseoa of Artemisium • Artemis, S. Biagio at Metapontion • Artemis, S. Biagio at Metapontion, alternative aetiological myths • Artemis, S. Biagio at Metapontion, and Akhaian identity • Artemis, S. Biagio at Metapontion, between Aiolian and Akhaian traditions • Artemis, S. Biagio at Metapontion, myth-ritual nexus • Artemis, Soteira of Megara • Artemis, and childbirth • Artemis, and communications in the Peloponnese • Artemis, animals, association with • Artemis, arktoi (she-bears), young girls serving Artemis as • Artemis, as protector • Artemis, at Ephesus • Artemis, at Saguntum • Artemis, cult and rites • Artemis, goddess and cult, Arrows • Artemis, goddess and cult, Cult figure/statue • Artemis, goddess and cult, Fertility goddess • Artemis, goddess and cult, Processions • Artemis, goddess and cult, Queen of heaven • Artemis, goddess and cult, Sacrifice • Artemis, goddess and cult, Scrota of bulls • Artemis, goddess and cult, Tutelary goddess • Artemis, images and iconography • Artemis, in triple-bodied form • Artemis, migration/movement of peoples, association with • Artemis, of Delos • Artemis, of Ephesus • Artemis, of Samos • Artemis, political assemblies and civic life, association with • Artemis, purification rituals, associated with • Artemis, sacrifice/sacrificial rituals for • Artemis, sanctuaries and temples • Artemis, temple, (Re-)Construction • Artemis, temple, Altar • Artemis, temple, Bank • Artemis, temple, Columnae caelatae • Artemis, temple, Columns • Artemis, temple, Destruction • Artemis, temple, Hekatompedos • Artemis, temple, Sekos • Artemis, temple, Temple of Croesus • Artemis, temple, Temples A-C • Artemis, temple, Younger Artemision • Artemis, torch associated with • Athens, Artemis, cult of • Boeae, cult of Artemis Soteira at • Charites (Graces), Artemis and • Demeter, and Artemis • Divine being, Artemis • Ephesian cup of Artemis • Ephesos, Artemis/ Artemision • Ephesus, Artemisium and Artemis Ephesia • Euboea, Artemis, cult of • Festivals, of Artemis Agrotera of Athens • Festivals, of Artemis of Samos • Hekate-Selene-Artemis • Heracles, Artemis dressed in lionskin of • Leto, giving birth to Apollo and Artemis on Delos • Lydos, dinos with Artemis in lionskin by • Magna Graecia (southern Italy) and Sicily, Artemis and • Massalia, coins with head of Artemis from • Miletus, Artemis Boulephoros, cult of • Minoan-Mycenaean religion and art, Artemis and • Mother of the Gods, and Artemis • Niobid Painter, calyx-krater with Apollo and Artemis killing Niobids • Ortygia, cult of Artemis on • Pan Painter, bell-krater with Pan chasing Daphnis and Artemis killing Actaeon • Parthenos in the Crimean Chersonesus, identification with Artemis • Proitids, and aetiology for Artemis of Lousoi • Pylos, Artemis, cult of • Sparta, sanctuary of Artemis Hegemone and Apollo Carneius • Xenophon, consecrates estate to Artemis Ephesia • animals, Artemis as “Mistress of Beasts,” • arktoi (she-bears), young girls serving Artemis as • bears, arktoi (she-bears), young girls serving Artemis as • bulls, Artemis associated with • coins, with head of Artemis Arethusa, from Syracuse • coins, with head of Artemis, from Massalia • cult, of Artemis • festivals, Artemis Brauronia • goats, Artemis/hunting goddesses and • gods, Artemis • justice and political life, association of Artemis with political assemblies and civic life • krateriskoi dedicated to Artemis • lions, Artemis and • migration/movement of peoples, Artemis associated with • oracles, animal oracles and Artemis • purification rituals, Artemis associated with • quail, sacred to Artemis • sacrifice/sacrificial rituals, for Artemis • sacrifice/sacrificial rituals, purification rituals related to, Artemis associated with • sanctuaries and temples, of Artemis • temple, Artemis Leukophryene • temple, Artemis of Ephesos • triple-bodied form of Artemis

 Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 145; Bernabe et al. (2013), Redefining Dionysos, 402; Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 192, 194; Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 34, 38; Bowie (2021), Essays on Ancient Greek Literature and Culture, 624; Edmunds (2021), Greek Myth, 92; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 280, 495; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 201, 202; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 117, 119, 191; Gaifman (2012), Aniconism in Greek Antiquity, 153; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 89, 127, 128, 130, 152, 177; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 8, 37, 60, 88, 107, 126; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 99, 121, 122, 123, 151, 306, 308, 312, 315; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 159, 168; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 114, 123; Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 201; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 168; Mikalson (2003), Herodotus and Religion in the Persian Wars, 26, 29, 63, 74, 76, 77, 100, 101, 127, 133, 134, 172, 180, 181, 234; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 285; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 163, 166, 176, 209, 210, 217, 235, 245, 246, 247, 255, 271; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 49, 162; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 157; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 8; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 70; Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 113; Rojas(2019), The Remains of the Past and the Invention of Archaeology in Roman Anatolia: Interpreters, Traces, Horizons, 192; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 107; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 6, 174, 178, 183, 194, 197, 272, 375; Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 26, 145, 149; Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 117

sup>
1.7 ἡ δὲ ἡγεμονίη οὕτω περιῆλθε, ἐοῦσα Ἡρακλειδέων ἐς τὸ γένος τὸ Κροίσου, καλεομένους δὲ Μερμνάδας. ἦν Κανδαύλης, τὸν οἱ Ἕλληνές Μυρσίλον ὀνομάζουσι, τύραννος Σαρδίων, ἀπόγονος δὲ Ἀλκαίου τοῦ Ἡρακλέος. Ἄγρων μὲν γὰρ ὁ Νίνου τοῦ Βήλου τοῦ Ἀλκαίου πρῶτος Ἡρακλειδέων βασιλεὺς ἐγένετο Σαρδίων, Κανδαύλης δὲ ὁ Μύρσου ὕστατος. οἱ δὲ πρότερον Ἄγρωνος βασιλεύσαντες ταύτης τῆς χώρης ἦσαν ἀπόγονοὶ Λυδοῦ τοῦ Ἄτυος, ἀπʼ ὅτευ ὁ δῆμος Λύδιος ἐκλήθη ὁ πᾶς οὗτος, πρότερον Μηίων καλεόμενος. παρὰ τούτων Ἡρακλεῖδαι ἐπιτραφθέντες ἔσχον τὴν ἀρχήν ἐκ θεοπροπίου, ἐκ δούλης τε τῆς Ἰαρδάνου γεγονότες καὶ Ἡρακλέος, ἄρξαντες μὲν ἐπὶ δύο τε καὶ εἴκοσι γενεᾶς ἀνδρῶν ἔτεα πέντε τε καὶ πεντακόσια, παῖς παρὰ πατρὸς ἐκδεκόμενος τὴν ἀρχήν, μέχρι Κανδαύλεω τοῦ Μύρσου. 1.8 οὗτος δὴ ὦν ὁ Κανδαύλης ἠράσθη τῆς ἑωυτοῦ γυναικός, ἐρασθεὶς δὲ ἐνόμιζέ οἱ εἶναι γυναῖκα πολλὸν πασέων καλλίστην. ὥστε δὲ ταῦτα νομίζων, ἦν γάρ οἱ τῶν αἰχμοφόρων Γύγης ὁ Δασκύλου ἀρεσκόμενος μάλιστα, τούτῳ τῷ Γύγῃ καὶ τὰ σπουδαιέστερα τῶν πρηγμάτων ὑπερετίθετο ὁ Κανδαύλης καὶ δὴ καὶ τὸ εἶδος τῆς γυναικὸς ὑπερεπαινέων. χρόνου δὲ οὐ πολλοῦ διελθόντος ʽχρῆν γὰρ Κανδαύλῃ γενέσθαι κακῶσ̓ ἔλεγε πρὸς τὸν Γύγην τοιάδε. “Γύγη, οὐ γὰρ σε δοκέω πείθεσθαι μοι λέγοντι περὶ τοῦ εἴδεος τῆς γυναικός ʽὦτα γὰρ τυγχάνει ἀνθρώποισι ἐόντα ἀπιστότερα ὀφθαλμῶν̓, ποίεε ὅκως ἐκείνην θεήσεαι γυμνήν.” ὃ δʼ ἀμβώσας εἶπε “δέσποτα, τίνα λέγεις λόγον οὐκ ὑγιέα, κελεύων με δέσποιναν τὴν ἐμὴν θεήσασθαι γυμνήν; ἅμα δὲ κιθῶνι ἐκδυομένῳ συνεκδύεται καὶ τὴν αἰδῶ γυνή. πάλαι δὲ τὰ καλὰ ἀνθρώποισι ἐξεύρηται, ἐκ τῶν μανθάνειν δεῖ· ἐν τοῖσι ἓν τόδε ἐστί, σκοπέειν τινὰ τὰ ἑωυτοῦ. ἐγὼ δὲ πείθομαι ἐκείνην εἶναι πασέων γυναικῶν καλλίστην, καὶ σέο δέομαι μὴ δέεσθαι ἀνόμων.”
1.26
τελευτήσαντος δὲ Ἀλυάττεω ἐξεδέξατο τὴν βασιληίην Κροῖσος ὁ Ἀλυάττεω, ἐτέων ἐὼν ἡλικίην πέντε καὶ τριήκοντα· ὃς δὴ Ἑλλήνων πρώτοισι ἐπεθήκατο Ἐφεσίοισι. ἔνθα δὴ οἱ Ἐφέσιοι πολιορκεόμενοι ὑπʼ αὐτοῦ ἀνέθεσαν τὴν πόλιν τῇ Ἀρτέμιδι, ἐξάψαντες ἐκ τοῦ νηοῦ σχοινίον ἐς τὸ τεῖχος. ἔστι δὲ μεταξὺ τῆς τε παλαιῆς πόλιος, ἣ τότε ἐπολιορκέετο, καὶ τοῦ νηοῦ ἑπτὰ στάδιοι. πρώτοισι μὲν δὴ τούτοισι ἐπεχείρησε ὁ Κροῖσος, μετὰ δὲ ἐν μέρεϊ ἑκάστοισι Ἰώνων τε καὶ Αἰολέων, ἄλλοισι ἄλλας αἰτίας ἐπιφέρων, τῶν μὲν ἐδύνατο μέζονας παρευρίσκειν, μέζονα ἐπαιτιώμενος, τοῖσι δὲ αὐτῶν καὶ φαῦλα ἐπιφέρων.
1.31
ὣς δὲ τὰ κατὰ τὸν Τέλλον προετρέψατο ὁ Σόλων τὸν Κροῖσον εἴπας πολλά τε καὶ ὀλβία, ἐπειρώτα τίνα δεύτερον μετʼ ἐκεῖνον ἴδοι, δοκέων πάγχυ δευτερεῖα γῶν οἴσεσθαι. ὃ δʼ εἶπε “Κλέοβίν τε καὶ Βίτωνα. τούτοισι γὰρ ἐοῦσι γένος Ἀργείοισι βίος τε ἀρκέων ὑπῆν, καὶ πρὸς τούτῳ ῥώμη σώματος τοιήδε· ἀεθλοφόροι τε ἀμφότεροι ὁμοίως ἦσαν, καὶ δὴ καὶ λέγεται ὅδε ὁ λόγος. ἐούσης ὁρτῆς τῇ Ἥρῃ τοῖσι Ἀργείοισι ἔδεε πάντως τὴν μητέρα αὐτῶν ζεύγεϊ κομισθῆναι ἐς τὸ ἱρόν, οἱ δέ σφι βόες ἐκ τοῦ ἀγροῦ οὐ παρεγίνοντο ἐν ὥρῃ· ἐκκληιόμενοι δὲ τῇ ὥρῃ οἱ νεηνίαι ὑποδύντες αὐτοὶ ὑπὸ τὴν ζεύγλην εἷλκον τὴν ἅμαξαν, ἐπὶ τῆς ἁμάξης δέ σφι ὠχέετο ἡ μήτηρ· σταδίους δὲ πέντε καὶ τεσσεράκοντα διακομίσαντες ἀπίκοντο ἐς τὸ ἱρόν. ταῦτα δέ σφι ποιήσασι καὶ ὀφθεῖσι ὑπὸ τῆς πανηγύριος τελευτὴ τοῦ βίου ἀρίστη ἐπεγένετο, διέδεξέ τε ἐν τούτοισι ὁ θεὸς ὡς ἄμεινον εἴη ἀνθρώπῳ τεθνάναι μᾶλλον ἢ ζώειν. Ἀργεῖοι μὲν γὰρ περιστάντες ἐμακάριζον τῶν νεηνιέων τὴν ῥώμην, αἱ δὲ Ἀργεῖαι τὴν μητέρα αὐτῶν, οἵων τέκνων ἐκύρησε· ἡ δὲ μήτηρ περιχαρής ἐοῦσα τῷ τε ἔργῳ καὶ τῇ φήμῃ, στᾶσα ἀντίον τοῦ ἀγάλματος εὔχετο Κλεόβι τε καὶ Βίτωνι τοῖσι ἑωυτῆς τέκνοισι, οἵ μιν ἐτίμησαν μεγάλως, τὴν θεὸν δοῦναι τὸ ἀνθρώπῳ τυχεῖν ἄριστον ἐστί. μετὰ ταύτην δὲ τὴν εὐχὴν ὡς ἔθυσάν τε καὶ εὐωχήθησαν, κατακοιμηθέντες ἐν αὐτῷ τῷ ἱρῷ οἱ νεηνίαι οὐκέτι ἀνέστησαν ἀλλʼ ἐν τέλεϊ τούτῳ ἔσχοντο. Ἀργεῖοι δὲ σφέων εἰκόνας ποιησάμενοι ἀνέθεσαν ἐς Δελφοὺς ὡς ἀριστῶν γενομένων.”
1.92
Κροίσῳ δὲ ἐστὶ ἄλλα ἀναθήματα ἐν τῇ Ἑλλάδι πολλὰ καὶ οὐ τὰ εἰρημένα μοῦνα. ἐν μὲν γὰρ Θήβῃσι τῇσι Βοιωτῶν τρίπους χρύσεος, τὸν ἀνέθηκέ τῷ Ἀπόλλωνι τῷ Ἰσμηνίῳ, ἐν δὲ Ἐφέσῳ αἵ τε βόες αἱ χρύσεαι καὶ τῶν κιόνων αἱ πολλαί, ἐν δὲ Προνηίης τῆς ἐν Δελφοῖσι ἀσπὶς χρυσέη μεγάλη. ταῦτα μὲν καὶ ἔτι ἐς ἐμὲ ἦν περιεόντα, τὰ δʼ ἐξαπόλωλε τῶν ἀναθημάτων· τὰ δʼ ἐν Βραγχίδῃσι τῇσι Μιλησίων ἀναθήματα Κροίσῳ, ὡς ἐγὼ πυνθάνομαι, ἴσα τε σταθμὸν καὶ ὅμοια τοῖσι ἐν Δελφοῖσι 1 τὰ μέν νυν ἔς τε Δελφοὺς καὶ ἐς τοῦ Ἀμφιάρεω ἀνέθηκε οἰκήιά τε ἐόντα καὶ τῶν πατρωίων χρημάτων ἀπαρχήν· τὰ δὲ ἄλλα ἀναθήματα ἐξ ἀνδρὸς ἐγένετο οὐσίης ἐχθροῦ, ὅς οἱ πρὶν ἢ βασιλεῦσαι ἀντιστασιώτης κατεστήκεε, συσπεύδων Πανταλέοντι γενέσθαι τὴν Λυδῶν ἀρχήν. ὁ δὲ Πανταλέων ἦν Ἀλυάττεω μὲν παῖς, Κροίσου δὲ ἀδελφεὸς οὐκ ὁμομήτριος· Κροῖσος μὲν γὰρ ἐκ Καείρης ἦν γυναικὸς Ἀλυάττῃ, Πανταλέων δὲ ἐξ Ἰάδος. ἐπείτε δὲ δόντος τοῦ πατρὸς ἐκράτησε τῆς ἀρχῆς ὁ Κροῖσος, τὸν ἄνθρωπον τὸν ἀντιπρήσσοντα ἐπὶ κνάφου ἕλκων διέφθειρε, τὴν δὲ οὐσίην αὐτοῦ ἔτι πρότερον κατιρώσας τότε τρόπῳ τῷ εἰρημένῳ ἀνέθηκε ἐς τὰ εἴρηται. καὶ περὶ μὲν ἀναθημάτων τοσαῦτα εἰρήσθω.
1.94
Λυδοὶ δὲ νόμοισι μὲν παραπλησίοισι χρέωνται καὶ Ἕλληνές, χωρὶς ἢ ὅτι τὰ θήλεα τέκνα καταπορνεύουσι, πρῶτοι δὲ ἀνθρώπων τῶν ἡμεῖς ἴδμεν νόμισμα χρυσοῦ καὶ ἀργύρου κοψάμενοι ἐχρήσαντο, πρῶτοι δὲ καὶ κάπηλοι ἐγένοντο. φασὶ δὲ αὐτοὶ Λυδοὶ καὶ τὰς παιγνίας τὰς νῦν σφίσι τε καὶ Ἕλλησι κατεστεώσας ἑωυτῶν ἐξεύρημα γενέσθαι· ἅμα δὲ ταύτας τε ἐξευρεθῆναι παρὰ σφίσι λέγουσι καὶ Τυρσηνίην ἀποικίσαι, ὧδε περὶ αὐτῶν λέγοντες. ἐπὶ Ἄτυος τοῦ Μάνεω βασιλέος σιτοδείην ἰσχυρὴν ἀνὰ τὴν Λυδίην πᾶσαν γενέσθαι, καὶ τοὺς Λυδοὺς τέως μὲν διάγειν λιπαρέοντας, μετὰ δὲ ὡς οὐ παύεσθαι, ἄκεα δίζησθαι, ἄλλον δὲ ἄλλο ἐπιμηχανᾶσθαι αὐτῶν. ἐξευρεθῆναι δὴ ὦν τότε καὶ τῶν κύβων καὶ τῶν ἀστραγάλων καὶ τῆς σφαίρης καὶ τῶν ἀλλέων πασέων παιγνιέων τὰ εἴδεα, πλὴν πεσσῶν τούτων γὰρ ὦν τὴν ἐξεύρεσιν οὐκ οἰκηιοῦνται Λυδοί. ποιέειν δὲ ὧδε πρὸς τὸν λιμὸν ἐξευρόντας, τὴν μὲν ἑτέρην τῶν ἡμερέων παίζειν πᾶσαν, ἵνα δὴ μὴ ζητέοιεν σιτία, τὴν δὲ ἑτέρην σιτέεσθαι παυομένους τῶν παιγνιέων. τοιούτῳ τρόπῳ διάγειν ἐπʼ ἔτεα δυῶν δέοντα εἴκοσι. ἐπείτε δὲ οὐκ ἀνιέναι τὸ κακὸν ἀλλʼ ἔτι ἐπὶ μᾶλλον βιάζεσθαι οὕτω δὴ τὸν βασιλέα αὐτῶν δύο μοίρας διελόντα Λυδῶν πάντων κληρῶσαι τὴν μὲν ἐπὶ μόνῃ τὴν δὲ ἐπὶ ἐξόδῳ ἐκ τῆς χώρης, καὶ ἐπὶ μὲν τῇ μένειν αὐτοῦ λαγχανούσῃ τῶν μοιρέων ἑωυτὸν τὸν βασιλέα προστάσσειν, ἐπὶ δὲ τῇ ἀπαλλασσομένῃ τὸν ἑωυτοῦ παῖδα, τῷ οὔνομα εἶναι Τυρσηνόν. λαχόντας δὲ αὐτῶν τοὺς ἑτέρους ἐξιέναι ἐκ τῆς χώρης καταβῆναι ἐς Σμύρνην καὶ μηχανήσασθαι πλοῖα, ἐς τὰ ἐσθεμένους τὰ πάντα ὅσα σφι ἦν χρηστὰ ἐπίπλοα, ἀποπλέειν κατὰ βίου τε καὶ γῆς ζήτησιν, ἐς ὃ ἔθνεα πολλὰ παραμειψαμένους ἀπικέσθαι ἐς Ὀμβρικούς, ἔνθα σφέας ἐνιδρύσασθαι πόλιας καὶ οἰκέειν τὸ μέχρι τοῦδε. ἀντὶ δὲ Λυδῶν μετονομασθῆναι αὐτοὺς ἐπὶ τοῦ βασιλέος τοῦ παιδός, ὅς σφεας ἀνήγαγε, ἐπὶ τούτου τὴν ἐπωνυμίην ποιευμένους ὀνομασθῆναι Τυρσηνούς. Λυδοὶ μὲν δὴ ὑπὸ Πέρσῃσι ἐδεδούλωντο.
1.105
ἐνθεῦτεν δὲ ἤισαν ἐπʼ Αἴγυπτον. καὶ ἐπείτε ἐγένοντο ἐν τῇ Παλαιστίνῃ Συρίῃ, Ψαμμήτιχος σφέας Αἰγύπτου βασιλεὺς ἀντιάσας δώροισί τε καὶ λιτῇσι ἀποτράπει τὸ προσωτέρω μὴ πορεύεσθαι. οἳ δὲ ἐπείτε ἀναχωρέοντες ὀπίσω ἐγένοντο τῆς Συρίης ἐν Ἀσκάλωνι πόλι, τῶν πλεόνων Σκυθέων παρεξελθόντων ἀσινέων, ὀλίγοι τινὲς αὐτῶν ὑπολειφθέντες ἐσύλησαν τῆς οὐρανίης Ἀφροδίτης τὸ ἱρόν. ἔστι δὲ τοῦτο τὸ ἱρόν, ὡς ἐγὼ πυνθανόμενος εὑρίσκω, πάντων ἀρχαιότατον ἱρῶν ὅσα ταύτης τῆς θεοῦ· καὶ γὰρ τὸ ἐν Κύπρῳ ἱρὸν ἐνθεῦτεν ἐγένετο, ὡς αὐτοὶ Κύπριοι λέγουσι, καὶ τὸ ἐν Κυθήροισι Φοίνικές εἰσὶ οἱ ἱδρυσάμενοι ἐκ ταύτης τῆς Συρίης ἐόντες. τοῖσι δὲ τῶν Σκυθέων συλήσασι τὸ ἱρὸν τὸ ἐν Ἀσκάλωνι καὶ τοῖσι τούτων αἰεὶ ἐκγόνοισι ἐνέσκηψε ὁ θεὸς θήλεαν νοῦσον· ὥστε ἅμα λέγουσί τε οἱ Σκύθαι διὰ τοῦτο σφέας νοσέειν, καὶ ὁρᾶν παρʼ ἑωυτοῖσι τοὺς ἀπικνεομένους ἐς τὴν Σκυθικὴν χώρην ὡς διακέαται τοὺς καλέουσι Ἐνάρεας οἱ Σκύθαι.
1.131
Πέρσας δὲ οἶδα νόμοισι τοιοῖσιδε χρεωμένους, ἀγάλματα μὲν καὶ νηοὺς καὶ βωμοὺς οὐκ ἐν νόμῳ ποιευμένους ἱδρύεσθαι, ἀλλὰ καὶ τοῖσι ποιεῦσι μωρίην ἐπιφέρουσι, ὡς μὲν ἐμοὶ δοκέειν, ὅτι οὐκ ἀνθρωποφυέας ἐνόμισαν τοὺς θεοὺς κατά περ οἱ Ἕλληνες εἶναι· οἳ δὲ νομίζουσι Διὶ μὲν ἐπὶ τὰ ὑψηλότατα τῶν ὀρέων ἀναβαίνοντες θυσίας ἔρδειν, τὸν κύκλον πάντα τοῦ οὐρανοῦ Δία καλέοντες· θύουσι δὲ ἡλίῳ τε καὶ σελήνῃ καὶ γῇ καὶ πυρὶ καὶ ὕδατι καὶ ἀνέμοισι. τούτοισι μὲν δὴ θύουσι μούνοισι ἀρχῆθεν, ἐπιμεμαθήκασι δὲ καὶ τῇ Οὐρανίῃ θύειν, παρά τε Ἀσσυρίων μαθόντες καὶ Ἀραβίων. καλέουσι δὲ Ἀσσύριοι τὴν Ἀφροδίτην Μύλιττα, Ἀράβιοι δὲ Ἀλιλάτ, Πέρσαι δὲ Μίτραν.
1.146
τούτων δὴ εἵνεκα καὶ οἱ Ἴωνες δυώδεκα πόλιας ἐποιήσαντο· ἐπεὶ ὥς γέ τι μᾶλλον οὗτοι Ἴωνες εἰσὶ τῶν ἄλλων Ἰώνων ἢ κάλλιόν τι γεγόνασι, μωρίη πολλὴ λέγειν· τῶν Ἄβαντες μὲν ἐξ Εὐβοίες εἰσὶ οὐκ ἐλαχίστη μοῖρα, τοῖσι Ἰωνίης μέτα οὐδὲ τοῦ οὐνόματος οὐδέν, Μινύαι δὲ Ὀρχομένιοί σφι ἀναμεμίχαται καὶ Καδμεῖοι καὶ Δρύοπες καὶ Φωκέες ἀποδάσμιοι καὶ Μολοσσοὶ καὶ Ἀρκάδες Πελασγοὶ καὶ Δωριέες Ἐπιδαύριοι, ἄλλα τε ἔθνεα πολλὰ ἀναμεμίχαται· οἱ δὲ αὐτῶν ἀπὸ τοῦ πρυτανηίου τοῦ Ἀθηναίων ὁρμηθέντες καὶ νομίζοντες γενναιότατοι εἶναι Ἰώνων, οὗτοι δὲ οὐ γυναῖκας ἠγάγοντο ἐς τὴν ἀποικίην ἀλλὰ Καείρας ἔσχον, τῶν ἐφόνευσαν τοὺς γονέας. διὰ τοῦτὸν δὲ τὸν φόνον αἱ γυναῖκες αὗται νόμον θέμεναι σφίσι αὐτῇσι ὅρκους ἐπήλασαν καὶ παρέδοσαν τῇσι θυγατράσι, μή κοτε ὁμοσιτῆσαι τοῖσι ἀνδράσι μηδὲ οὐνόματι βῶσαι τὸν ἑωυτῆς ἄνδρα, τοῦδε εἵνεκα ὅτι ἐφόνευσαν σφέων τοὺς πατέρας καὶ ἄνδρας καὶ παῖδας καὶ ἔπειτα ταῦτα ποιήσαντες αὐτῇσι συνοίκεον.
1.157
ὃ μὲν δὴ ταῦτα ἐκ τῆς ὁδοῦ ἐντειλάμενος ἀπήλαυνε ἐς ἤθεα τὰ Περσέων, Πακτύης δὲ πυθόμενος ἀγχοῦ εἶναι στρατὸν ἐπʼ ἑωυτὸν ἰόντα δείσας οἴχετο φεύγων ἐς Κύμην. Μαζάρης δὲ ὁ Μῆδος ἐλάσας ἐπὶ τὰς Σάρδις τοῦ Κύρου στρατοῦ μοῖραν ὅσην δή κοτε ἔχων, ὡς οὐκ εὗρε ἔτι ἐόντας τοὺς ἀμφὶ Πακτύην ἐν Σάρδισι, πρῶτα μὲν τοὺς Λυδοὺς ἠνάγκασε τὰς Κύρου ἐντολὰς ἐπιτελέειν, ἐκ τούτου δὲ κελευσμοσύνης Λυδοὶ τὴν πᾶσαν δίαιταν τῆς ζόης μετέβαλον. Μαζάρης δὲ μετὰ τοῦτο ἔπεμπε ἐς τὴν Κύμην ἀγγέλους ἐκδιδόναι κελεύων Πακτύην. οἱ δὲ Κυμαῖοι ἔγνωσαν συμβουλῆς περὶ ἐς θεὸν ἀνοῖσαι τὸν ἐν Βραγχίδῃσι· ἦν γὰρ αὐτόθι μαντήιον ἐκ παλαιοῦ ἱδρυμένον, τῷ Ἴωνές τε πάντες καὶ Αἰολέες ἐώθεσαν χρᾶσθαι. ὁ δὲ χῶρος οὗτος ἐστὶ τῆς Μιλησίης ὑπὲρ Πανόρμου λιμένος. 1.158 πέμψαντες ὦν οἱ Κυμαῖοι ἐς τοὺς Βραγχίδας θεοπρόπους εἰρώτευν περὶ Πακτύην ὁκοῖόν τι ποιέοντες θεοῖσι μέλλοιεν χαριεῖσθαι. ἐπειρωτῶσι δέ σφι ταῦτα χρηστήριον ἐγένετο ἐκδιδόναι Πακτύην Πέρσῃσι. ταῦτα δὲ ὡς ἀπενειχθέντα ἤκουσαν οἱ Κυμαῖοι, ὁρμέατο ἐκδιδόναι· ὁρμημένου δὲ ταύτῃ τοῦ πλήθεος, Ἀριστόδικος ὁ Ἡρακλείδεω ἀνὴρ τῶν ἀστῶν ἐὼν δόκιμος ἔσχε μὴ ποιῆσαι ταῦτα Κυμαίους, ἀπιστέων τε τῷ χρησμῷ καὶ δοκέων τοὺς θεοπρόπους οὐ λέγειν ἀληθέως, ἐς ὃ τὸ δεύτερον περὶ Πακτύεω ἐπειρησόμενοι ἤισαν ἄλλοι θεοπρόποι, τῶν καὶ Ἀριστόδικος ἦν. 1.159 ἀπικομένων δὲ ἐς Βραγχίδας ἐχρηστηριάζετο ἐκ πάντων Ἀριστόδικος ἐπειρωτῶν τάδε. “ὦναξ, ἦλθε παρʼ ἡμέας ἱκέτης Πακτύης ὁ Λυδός, φεύγων θάνατον βίαιον πρὸς Περσέων· οἳ δέ μιν ἐξαιτέονται, προεῖναι Κυμαίους κελεύοντες. ἡμεῖς δὲ δειμαίνοντες τὴν Περσέων δύναμιν τὸν ἱκέτην ἐς τόδε οὐ τετολμήκαμεν ἐκδιδόναι, πρὶν ἂν τὸ ἀπὸ σεῦ ἡμῖν δηλωθῇ ἀτρεκέως ὁκότερα ποιέωμεν.” ὃ μὲν ταῦτα ἐπειρώτα, ὃ δʼ αὖτις τὸν αὐτόν σφι χρησμὸν ἔφαινε, κελεύων ἐκδιδόναι Πακτύην Πέρσῃσι. πρὸς ταῦτα ὁ Ἀριστόδικος ἐκ προνοίης ἐποίεε τάδε· περιιὼν τὸν νηὸν κύκλῳ ἐξαίρεε τοὺς στρουθοὺς καὶ ἄλλα ὅσα ἦν νενοσσευμένα ὀρνίθων γένεα ἐν τῷ νηῷ. ποιέοντος δὲ αὐτοῦ ταῦτα λέγεται φωνὴν ἐκ τοῦ ἀδύτου γενέσθαι φέρουσαν μὲν πρὸς τὸν Ἀριστόδικον, λέγουσαν δὲ τάδε “ἀνοσιώτατε ἀνθρώπων, τί τάδε τολμᾷς ποιέειν; τοὺς ἱκέτας μου ἐκ τοῦ νηοῦ κεραΐζεις;” Ἀριστόδικον δὲ οὐκ ἀπορήσαντα πρὸς ταῦτα εἰπεῖν “ὦναξ, αὐτὸς μὲν οὕτω τοῖσι ἱκέτῃσι βοηθέεις, Κυμαίους δὲ κελεύεις τὸν ἱκέτην ἐκδιδόναι;” τὸν δὲ αὖτις ἀμείψασθαι τοῖσιδε “ναὶ κελεύω, ἵνα γε ἀσεβήσαντες θᾶσσον ἀπόλησθε, ὡς μὴ τὸ λοιπὸν περὶ ἱκετέων ἐκδόσιος ἔλθητε ἐπὶ τὸ χρηστήριον.”
1.160
ταῦτα ὡς ἀπενειχθέντα ἤκουσαν οἱ Κυμαῖοι, οὐ βουλόμενοι οὔτε ἐκδόντες ἀπολέσθαι οὔτε παρʼ ἑωυτοῖσι ἔχοντες πολιορκέεσθαι, ἐκπέμπουσι αὐτὸν ἐς Μυτιλήνην. οἱ δὲ Μυτιληναῖοι ἐπιπέμποντος τοῦ Μαζάρεος ἀγγελίας ἐκδιδόναι τὸν Πακτύην παρεσκευάζοντο ἐπὶ μισθῷ ὅσῳ δή· οὐ γὰρ ἔχω τοῦτό γε εἰπεῖν ἀτρεκέως· οὐ γὰρ ἐτελεώθη. Κυμαῖοι γὰρ ὡς ἔμαθον ταῦτα πρησσόμενα ἐκ τῶν Μυτιληναίων, πέμψαντες πλοῖον ἐς Λέσβον ἐκκομίζουσι Πακτύην ἐς Χίον. ἐνθεῦτεν δὲ ἐξ ἱροῦ Ἀθηναίης πολιούχου ἀποσπασθεὶς ὑπὸ Χίων ἐξεδόθη· ἐξέδοσαν δὲ οἱ Χῖοι ἐπὶ τῷ Ἀταρνέι μισθῷ· τοῦ δὲ Ἀταρνέος τούτου ἐστὶ χῶρος τῆς Μυσίης, Λέσβου ἀντίος. Πακτύην μέν νυν παραδεξάμενοι οἱ Πέρσαι εἶχον ἐν φυλακῇ, θέλοντες Κύρῳ ἀποδέξαι. ἦν δὲ χρόνος οὗτος οὐκ ὀλίγος γινόμενος, ὅτε Χίων οὐδεὶς ἐκ τοῦ Ἀταρνέος τούτου οὔτε οὐλὰς κριθέων πρόχυσιν ἐποιέετο θεῶν οὐδενὶ οὔτε πέμματα ἐπέσσετο καρποῦ τοῦ ἐνθεῦτεν, ἀπείχετο τε τῶν πάντων ἱρῶν τὰ πάντα ἐκ τῆς χώρης ταύτης γινόμενα.
1.199
1 ὁ δὲ δὴ αἴσχιστος τῶν νόμων ἐστὶ τοῖσι Βαβυλωνίοισι ὅδε· δεῖ πᾶσαν γυναῖκα ἐπιχωρίην ἱζομένην ἐς ἱρὸν Ἀφροδίτης ἅπαξ ἐν τῇ ζόῃ μιχθῆναι ἀνδρὶ ξείνῳ. πολλαὶ δὲ καὶ οὐκ ἀξιούμεναι ἀναμίσγεσθαι τῇσι ἄλλῃσι, οἷα πλούτῳ ὑπερφρονέουσαι, ἐπὶ ζευγέων ἐν καμάρῃσι ἐλάσασαι πρὸς τὸ ἱρὸν ἑστᾶσι· θεραπηίη δέ σφι ὄπισθε ἕπεται πολλή. αἱ δὲ πλεῦνες ποιεῦσι ὧδε· ἐν τεμένεϊ Ἀφροδίτης κατέαται στέφανον περὶ τῇσι κεφαλῇσι ἔχουσαι θώμιγγος πολλαὶ γυναῖκες· αἳ μὲν γὰρ προσέρχονται, αἳ δὲ ἀπέρχονται. σχοινοτενέες δὲ διέξοδοι πάντα τρόπον ὁδῶν ἔχουσι διὰ τῶν γυναικῶν, διʼ ὧν οἱ ξεῖνοι διεξιόντες ἐκλέγονται· ἔνθα ἐπεὰν ἵζηται γυνή, οὐ πρότερον ἀπαλλάσσεται ἐς τὰ οἰκία ἤ τίς οἱ ξείνων ἀργύριον ἐμβαλὼν ἐς τὰ γούνατα μιχθῇ ἔξω τοῦ ἱροῦ· ἐμβαλόντα δὲ δεῖ εἰπεῖν τοσόνδε· “ἐπικαλέω τοι τὴν θεὸν Μύλιττα.” Μύλιττα δὲ καλέουσι τὴν Ἀφροδίτην Ἀσσύριοι. τὸ δὲ ἀργύριον μέγαθος ἐστὶ ὅσον ὦν· οὐ γὰρ μὴ ἀπώσηται· οὐ γάρ οἱ θέμις ἐστί· γίνεται γὰρ ἱρὸν τοῦτο τὸ ἀργύριον. τῷ δὲ πρώτῳ ἐμβαλόντι ἕπεται οὐδὲ ἀποδοκιμᾷ οὐδένα. ἐπεὰν δὲ μιχθῇ, ἀποσιωσαμένη τῇ θεῷ ἀπαλλάσσεται ἐς τὰ οἰκία, καὶ τὠπὸ τούτου οὐκ οὕτω μέγα τί οἱ δώσεις ὥς μιν λάμψεαι. ὅσσαι μέν νυν εἴδεός τε ἐπαμμέναι εἰσὶ καὶ μεγάθεος, ταχὺ ἀπαλλάσσονται, ὅσαι δὲ ἄμορφοι αὐτέων εἰσί, χρόνον πολλὸν προσμένουσι οὐ δυνάμεναι τὸν νόμον ἐκπλῆσαι· καὶ γὰρ τριέτεα καὶ τετραέτεα μετεξέτεραι χρόνον μένουσι. ἐνιαχῇ δὲ καὶ τῆς Κύπρου ἐστὶ παραπλήσιος τούτῳ νόμος.
2.50
σχεδὸν δὲ καὶ πάντων τὰ οὐνόματα τῶν θεῶν ἐξ Αἰγύπτου ἐλήλυθε ἐς τὴν Ἑλλάδα. διότι μὲν γὰρ ἐκ τῶν βαρβάρων ἥκει, πυνθανόμενος οὕτω εὑρίσκω ἐόν· δοκέω δʼ ὦν μάλιστα ἀπʼ Αἰγύπτου ἀπῖχθαι. ὅτι γὰρ δὴ μὴ Ποσειδέωνος καὶ Διοσκούρων, ὡς καὶ πρότερόν μοι ταῦτα εἴρηται, καὶ Ἥρης καὶ Ἱστίης καὶ Θέμιος καὶ Χαρίτων καὶ Νηρηίδων, τῶν ἄλλων θεῶν Αἰγυπτίοισι αἰεί κοτε τὰ οὐνόματα ἐστὶ ἐν τῇ χώρῃ. λέγω δὲ τὰ λέγουσι αὐτοὶ Αἰγύπτιοι. τῶν δὲ οὔ φασι θεῶν γινώσκειν τὰ οὐνόματα, οὗτοι δέ μοι δοκέουσι ὑπὸ Πελασγῶν ὀνομασθῆναι, πλὴν Ποσειδέωνος· τοῦτον δὲ τὸν θεὸν παρὰ Λιβύων ἐπύθοντο· οὐδαμοὶ γὰρ ἀπʼ ἀρχῆς Ποσειδέωνος οὔνομα ἔκτηνται εἰ μὴ Λίβυες καὶ τιμῶσι τὸν θεὸν τοῦτον αἰεί. νομίζουσι δʼ ὦν Αἰγύπτιοι οὐδʼ ἥρωσι οὐδέν.
2.159
παυσάμενος δὲ τῆς διώρυχος ὁ Νεκῶς ἐτράπετο πρὸς στρατηίας, καὶ τριήρεες αἳ μὲν ἐπὶ τῇ βορηίῃ θαλάσσῃ ἐποιήθησαν, αἳ δʼ ἐν τῷ Ἀραβίῳ κόλπῳ ἐπὶ τῇ Ἐρυθρῇ θαλάσσῃ, τῶν ἔτι οἱ ὁλκοὶ ἐπίδηλοι. καὶ ταύτῃσί τε ἐχρᾶτο ἐν τῷ δέοντι καὶ Σύροισι πεζῇ ὁ Νεκῶς συμβαλὼν ἐν Μαγδώλῳ ἐνίκησε, μετὰ δὲ τὴν μάχην Κάδυτιν πόλιν τῆς Συρίης ἐοῦσαν μεγάλην εἷλε. ἐν τῇ δὲ ἐσθῆτι ἔτυχε ταῦτα κατεργασάμενος, ἀνέθηκε τῷ Ἀπόλλωνι πέμψας ἐς Βραγχίδας τὰς Μιλησίων. μετὰ δέ, ἑκκαίδεκα ἔτεα τὰ πάντα ἄρξας, τελευτᾷ, τῷ παιδὶ Ψάμμι παραδοὺς τὴν ἀρχήν.
3.48
συνεπελάβοντο δὲ τοῦ στρατεύματος τοῦ ἐπὶ Σάμον ὥστε γενέσθαι καὶ Κορίνθιοι προθύμως· ὕβρισμα γὰρ καὶ ἐς τούτους εἶχε ἐκ τῶν Σαμίων γενόμενον γενεῇ πρότερον τοῦ στρατεύματος τούτου, κατὰ δὲ τὸν αὐτὸν χρόνον τοῦ κρητῆρος τῇ ἁρπαγῇ γεγονός. Κερκυραίων γὰρ παῖδας τριηκοσίους ἀνδρῶν τῶν πρώτων Περίανδρος ὁ Κυψέλου ἐς Σάρδις ἀπέπεμψε παρὰ Ἀλυάττεα ἐπʼ ἐκτομῇ· προσσχόντων δὲ ἐς τὴν Σάμον τῶν ἀγόντων τοὺς παῖδας Κορινθίων, πυθόμενοι οἱ Σάμιοι τὸν λόγον, ἐπʼ οἷσι ἀγοίατο ἐς Σάρδις, πρῶτα μὲν τοὺς παῖδας ἐδίδαξαν ἱροῦ ἅψασθαι Ἀρτέμιδος· μετὰ δὲ οὐ περιορῶντες ἀπέλκειν τοὺς ἱκέτας ἐκ τοῦ ἱροῦ, σιτίων δὲ τοὺς παῖδας ἐργόντων Κορινθίων, ἐποιήσαντο οἱ Σάμιοι ὁρτήν, τῇ καὶ νῦν ἔτι χρέωνται κατὰ ταὐτά. νυκτὸς γὰρ ἐπιγενομένης, ὅσον χρόνον ἱκέτευον οἱ παῖδες, ἵστασαν χοροὺς παρθένων τε καὶ ἠιθέων, ἱστάντες δὲ τοὺς χοροὺς τρωκτὰ σησάμου τε καὶ μέλιτος ἐποιήσαντο νόμον φέρεσθαι, ἵνα ἁρπάζοντες οἱ τῶν Κερκυραίων παῖδες ἔχοιεν τροφήν. ἐς τοῦτο δὲ τόδε ἐγίνετο, ἐς ὃ οἱ Κορίνθιοι τῶν παίδων οἱ φύλακοι οἴχοντο ἀπολιπόντες· τοὺς δὲ παῖδας ἀπήγαγον ἐς Κέρκυραν οἱ Σάμιοι.
4.33
πολλῷ δέ τι πλεῖστα περὶ αὐτῶν Δήλιοι λέγουσι, φάμενοι ἱρὰ ἐνδεδεμένα ἐν καλάμῃ πυρῶν ἐξ Ὑπερβορέων φερόμενα ἀπικνέεσθαι ἐς Σκύθας, ἀπὸ δὲ Σκυθέων ἤδη δεκομένους αἰεὶ τοὺς πλησιοχώρους ἑκάστους κομίζειν αὐτὰ τὸ πρὸς ἑσπέρης ἑκαστάτω ἐπὶ τὸν Ἀδρίην, ἐνθεῦτεν δὲ πρὸς μεσαμβρίην προπεμπόμενα πρώτους Δωδωναίους Ἑλλήνων δέκεσθαι, ἀπὸ δὲ τούτων καταβαίνειν ἐπὶ τὸν Μηλιέα κόλπον καὶ διαπορεύεσθαι ἐς Εὔβοιαν, πόλιν τε ἐς πόλιν πέμπειν μέχρι Καρύστου, τὸ δʼ ἀπὸ ταύτης ἐκλιπεῖν Ἄνδρον· Καρυστίους γὰρ εἶναι τοὺς κομίζοντας ἐς Τῆνον, Τηνίους δὲ ἐς Δῆλον. ἀπικνέεσθαι μέν νυν οὕτω ταῦτα τὰ ἱρὰ λέγουσι ἐς Δῆλον· πρῶτον δὲ τοὺς Ὑπερβορέους πέμψαι φερούσας τὰ ἱρὰ δὺο κόρας, τὰς ὀνομάζουσι Δήλιοι εἶναι Ὑπερόχην τε καὶ Λαοδίκην· ἅμα δὲ αὐτῇσι ἀσφαλείης εἵνεκεν πέμψαι τοὺς Ὑπερβορέους τῶν ἀστῶν ἄνδρας πέντε πομπούς, τούτους οἳ νῦν Περφερέες καλέονται τιμὰς μεγάλας ἐν Δήλῳ ἔχοντες. ἐπεὶ δὲ τοῖσι Ὑπερβορέοισι τοὺς ἀποπεμφθέντας ὀπίσω οὐκ ἀπονοστέειν, δεινὰ ποιευμένους εἰ σφέας αἰεὶ καταλάμψεται ἀποστέλλοντας μὴ ἀποδέκεσθαι, οὕτω δὴ φέροντας ἐς τοὺς οὔρους τὰ ἱρὰ ἐνδεδεμένα ἐν πυρῶν καλάμῃ τοὺς πλησιοχώρους ἐπισκήπτειν κελεύοντας προπέμπειν σφέα ἀπὸ ἑωυτῶν ἐς ἄλλο ἔθνος. καὶ ταῦτα μὲν οὕτω προπεμπόμενα ἀπικνέεσθαι λέγουσι ἐς Δῆλον. οἶδα δὲ αὐτὸς τούτοισι τοῖσι ἱροῖσι τόδε ποιεύμενον προσφερές, τὰς Θρηικίας καὶ τὰς Παιονίδας γυναῖκας, ἐπεὰν θύωσι τῇ Ἀρτέμιδι τῇ βασιλείῃ, οὐκ ἄνευ πυρῶν καλάμης ἐχούσας τὰ ἱρά. 4.34 καὶ ταῦτα μὲν δὴ ταύτας οἶδα ποιεύσας· τῇσι δὲ παρθένοισι ταύτῃσι τῇσι ἐξ Ὑπερβορέων τελευτησάσῃσι ἐν Δήλῳ κείρονται καὶ αἱ κόραι καὶ οἱ παῖδες οἱ Δηλίων· αἱ μὲν πρὸ γάμου πλόκαμον ἀποταμνόμεναι καὶ περὶ ἄτρακτον εἱλίξασαι ἐπὶ τὸ σῆμα τιθεῖσι ʽτὸ δὲ σῆμα ἐστὶ ἔσω ἐς τὸ Ἀρτεμίσιον ἐσιόντι ἀριστερῆς χειρός, ἐπιπέφυκε δέ οἱ ἐλαίἠ, ὅσοι δὲ παῖδες τῶν Δηλίων, περὶ χλόην τινὰ εἱλίξαντες τῶν τριχῶν τιθεῖσι καὶ οὗτοι ἐπὶ τὸ σῆμα. 4.35 αὗται μὲν δὴ ταύτην τιμὴν ἔχουσι πρὸς τῶν Δήλου οἰκητόρων. φασὶ δὲ οἱ αὐτοὶ οὗτοι καὶ τὴν Ἄργην τε καὶ τὴν Ὦπιν ἐούσας παρθένους ἐξ Ὑπερβορέων κατὰ τοὺς αὐτοὺς τούτους ἀνθρώπους πορευομένας ἀπικέσθαι ἐς Δῆλον ἔτι πρότερον Ὑπερόχης τε καὶ Λαοδίκης. ταύτας μέν νυν τῇ Εἰλειθυίῃ ἀποφερούσας ἀντὶ τοῦ ὠκυτόκου τὸν ἐτάξαντο φόρον ἀπικέσθαι, τὴν δὲ Ἄργην τε καὶ τὴν Ὦπιν ἅμα αὐτοῖσι θεοῖσι ἀπικέσθαι λέγουσι καὶ σφι τιμὰς ἄλλας δεδόσθαι πρὸς σφέων· καὶ γὰρ ἀγείρειν σφι τὰς γυναῖκας ἐπονομαζούσας τὰ οὐνόματα ἐν τῷ ὕμνῳ τόν σφι Ὠλὴν ἀνὴρ Λύκιος ἐποίησε, παρὰ δὲ σφέων μαθόντας νησιώτας τε καὶ Ἴωνας ὑμνέειν Ὦπίν τε καὶ Ἄργην ὀνομάζοντάς τε καὶ ἀγείροντας ʽοὗτος δὲ ὁ Ὠλὴν καὶ τοὺς ἄλλους τοὺς παλαιοὺς ὕμνους ἐποίησε ἐκ Λυκίης ἐλθὼν τοὺς ἀειδομένους ἐν Δήλᾠ, καὶ τῶν μηρίων καταγιζομένων ἐπὶ τῷ βωμῷ τὴν σποδὸν ταύτην ἐπὶ τὴν θήκην τῆς Ὤπιός τε καὶ Ἄργης ἀναισιμοῦσθαι ἐπιβαλλομένην. ἡ δὲ θήκη αὐτέων ἐστὶ ὄπισθε τοῦ Ἀρτεμισίου, πρὸς ἠῶ τετραμμένη, ἀγχοτάτω τοῦ Κηίων ἱστιητορίου.
4.79
ἐπείτε δὲ ἔδεέ οἱ κακῶς γενέσθαι, ἐγίνετο ἀπὸ προφάσιος τοιῆσδε. ἐπεθύμησε Διονύσῳ Βακχείῳ τελεσθῆναι· μέλλοντι δέ οἱ ἐς χεῖρας ἄγεσθαι τὴν τελετὴν ἐγένετο φάσμα μέγιστον. ἦν οἱ ἐν Βορυσθενεϊτέων τῇ πόλι οἰκίης μεγάλης καὶ πολυτελέος περιβολή, τῆς καὶ ὀλίγῳ τι πρότερον τούτων μνήμην εἶχον, τὴν πέριξ λευκοῦ λίθου σφίγγες τε καὶ γρῦπες ἕστασαν· ἐς ταύτην ὁ θεὸς ἐνέσκηψε βέλος. καὶ ἣ μὲν κατεκάη πᾶσα, Σκύλης δὲ οὐδὲν τούτου εἵνεκα ἧσσον ἐπετέλεσε τὴν τελετήν. Σκύθαι δὲ τοῦ βακχεύειν πέρι Ἕλλησι ὀνειδίζουσι· οὐ γὰρ φασὶ οἰκὸς εἶναι θεὸν ἐξευρίσκειν τοῦτον ὅστις μαίνεσθαι ἐνάγει ἀνθρώπους. ἐπείτε δὲ ἐτελέσθη τῷ Βακχείῳ ὁ Σκύλης, διεπρήστευσε τῶν τις Βορυσθενειτέων πρὸς τοὺς Σκύθας λέγων “ἡμῖν γὰρ καταγελᾶτε, ὦ Σκύθαι, ὅτι βακχεύομεν καὶ ἡμέας ὁ θεὸς λαμβάνει· νῦν οὗτος ὁ δαίμων καὶ τὸν ὑμέτερον βασιλέα λελάβηκε, καὶ βακχεύει τε καὶ ὑπὸ τοῦ θεοῦ μαίνεται. εἰ δέ μοι ἀπιστέετε, ἕπεσθε, καὶ ὑμῖν ἐγὼ δέξω.” εἵποντο τῶν Σκύθεων οἱ προεστεῶτες, καὶ αὐτοὺς ἀναγαγὼν ὁ Βορυσθενεΐτης λάθρῃ ἐπὶ πύργον κατεῖσε. ἐπείτε δὲ παρήιε σὺν τῷ θιάσῳ ὁ Σκύλης καὶ εἶδόν μιν βακχεύοντα οἱ Σκύθαι, κάρτα συμφορὴν μεγάλην ἐποιήσαντο, ἐξελθόντες δὲ ἐσήμαινον πάσῃ τῇ στρατιῇ τὰ ἴδοιεν.
4.103
τούτων Ταῦροι μὲν νόμοισι τοιοῖσιδε χρέωνται· θύουσι μὲν τῇ, Παρθένῳ τούς τε ναυηγοὺς καὶ τοὺς ἂν λάβωσι Ἑλλήνων ἐπαναχθέντες τρόπῳ τοιῷδε· καταρξάμενοι ῥοπάλῳ παίουσι τὴν κεφαλήν. οἳ μὲν δὴ λέγουσι ὡς τὸ σῶμα ἀπὸ τοῦ κρημνοῦ ὠθέουσι κάτω ʽἐπὶ γὰρ κρημνοῦ ἵδρυται τὸ ἱρόν̓, τὴν δὲ κεφαλὴν ἀνασταυροῦσι· οἳ δὲ κατὰ μὲν τὴν κεφαλὴν ὁμολογέουσι, τὸ μέντοι σῶμα οὐκ ὠθέεσθαι ἀπὸ τοῦ κρημνοῦ λέγουσι ἀλλὰ γῇ κρύπτεσθαι. τὴν δὲ δαίμονα ταύτην τῆ θύουσι λέγουσι αὐτοὶ Ταῦροι Ἰφιγένειαν τὴν Ἀγαμέμνονος εἶναι. πολεμίους δὲ ἄνδρας τοὺς ἂν χειρώσωνται ποιεῦσι τάδε· ἀποταμὼν ἕκαστος 1 κεφαλὴν ἀποφέρεται ἐς τὰ οἰκία, ἔπειτα ἐπὶ ξύλου μεγάλου ἀναπείρας ἱστᾷ ὑπὲρ τῆς οἰκίης ὑπερέχουσαν πολλόν, μάλιστα δὲ ὑπὲρ τῆς καπνοδόκης. φασὶ δὲ τούτους φυλάκους τῆς οἰκίης πάσης ὑπεραιωρέεσθαι. ζῶσι δὲ ἀπὸ ληίης τε καὶ πολέμου.
4.181
οὗτοι μὲν οἱ παραθαλάσσιοι τῶν νομάδων Λιβύων εἰρέαται, ὑπὲρ δὲ τούτων ἐς μεσόγαιαν ἡ θηριώδης ἐστὶ Λιβύη, ὑπὲρ δὲ τῆς θηριώδεος ὀφρύη ψάμμης κατήκει παρατείνουσα ἀπὸ Θηβέων τῶν Αἰγυπτιέων ἐπʼ Ἡρακλέας στήλας. ἐν δὲ τῇ ὀφρύῃ ταύτῃ μάλιστα διὰ δέκα ἡμερέων ὁδοῦ ἁλός ἐστι τρύφεα κατὰ χόνδρους μεγάλους ἐν κολωνοῖσι, καὶ ἐν κορυφῇσι ἑκάστου τοῦ κολωνοῦ ἀνακοντίζει ἐκ μέσου τοῦ ἁλὸς ὕδωρ ψυχρὸν καὶ γλυκύ, περὶ δὲ αὐτὸν ἄνθρωποι οἰκέουσι ἔσχατοι πρὸς τῆς ἐρήμου καὶ ὑπὲρ τῆς θηριώδεος, πρῶτοι μὲν ἀπὸ Θηβέων διὰ δέκα ἡμερέων ὁδοῦ Ἀμμώνιοι, ἔχοντες τὸ ἱρὸν ἀπὸ τοῦ Θηβαιέος Διός· καὶ γὰρ τὸ 1 ἐν Θήβῃσι, ὡς καὶ πρότερον εἴρηταί μοι, κριοπρόσωπον τοῦ Διὸς τὤγαλμα ἐστί. τυγχάνει δὲ καὶ ἄλλο σφι ὕδωρ κρηναῖον ἐὸν, τὸ τὸν μὲν ὄρθρον γίνεται χλιαρόν, ἀγορῆς δὲ πληθυούσης ψυχρότερον, μεσαμβρίη τε ἐστὶ καὶ τὸ κάρτα γίνεται ψυχρόν· τηνικαῦτα δὲ ἄρδουσι τοὺς κήπους· ἀποκλινομένης δὲ τῆς ἡμέρης ὑπίεται τοῦ ψυχροῦ, ἐς οὗ δύεταί τε ὁ ἥλιος καὶ τὸ ὕδωρ γίνεται χλιαρόν. ἐπὶ δὲ μᾶλλον ἰὸν ἐς τὸ θερμὸν ἐς μέσας νύκτας πελάζει, τηνικαῦτα δὲ ζέει ἀμβολάδην· παρέρχονται τε μέσαι νύκτες καὶ ψύχεται μέχρι ἐς ἠῶ. ἐπίκλησιν δὲ αὕτη ἡ κρήνη καλέεται ἡλίου.
5.72
Κλεομένης δὲ ὡς πέμπων ἐξέβαλλε Κλεισθένεα καὶ τοὺς ἐναγέας, Κλεισθένης μὲν αὐτὸς ὑπεξέσχε, μετὰ δὲ οὐδὲν ἧσσον παρῆν ἐς τὰς Ἀθήνας ὁ Κλεομένης οὐ σὺν μεγάλῃ χειρί, ἀπικόμενος δὲ ἀγηλατέει ἑπτακόσια ἐπίστια Ἀθηναίων, τά οἱ ὑπέθετο ὁ Ἰσαγόρης. ταῦτα δὲ ποιήσας δεύτερα τὴν βουλὴν καταλύειν ἐπειρᾶτο, τριηκοσίοισι δὲ τοῖσι Ἰσαγόρεω στασιώτῃσι τὰς ἀρχὰς ἐνεχείριζε. ἀντισταθείσης δὲ τῆς βουλῆς καὶ οὐ βουλομένης πείθεσθαι, ὅ τε Κλεομένης καὶ ὁ Ἰσαγόρης καὶ οἱ στασιῶται αὐτοῦ καταλαμβάνουσι τὴν ἀκρόπολιν. Ἀθηναίων δὲ οἱ λοιποὶ τὰ αὐτὰ φρονήσαντες ἐπολιόρκεον αὐτοὺς ἡμέρας δύο· τῇ δὲ τρίτῃ ὑπόσπονδοι ἐξέρχονται ἐκ τῆς χώρης ὅσοι ἦσαν αὐτῶν Λακεδαιμόνιοι. ἐπετελέετο δὲ τῷ Κλεομένεϊ ἡ φήμη. ὡς γὰρ ἀνέβη ἐς τὴν ἀκρόπολιν μέλλων δὴ αὐτὴν κατασχήσειν, ἤιε ἐς τὸ ἄδυτον τῆς θεοῦ ὡς προσερέων· ἡ δὲ ἱρείη ἐξαναστᾶσα ἐκ τοῦ θρόνου, πρὶν ἢ τὰς θύρας αὐτὸν ἀμεῖψαι, εἶπε “ὦ ξεῖνε Λακεδαιμόνιε, πάλιν χώρεε μηδὲ ἔσιθι ἐς τὸ ἱρόν· οὐ γὰρ θεμιτὸν Δωριεῦσι παριέναι ἐνθαῦτα.” ὁ δὲ εἶπε “ὦ γύναι, ἀλλʼ οὐ Δωριεύς εἰμι ἀλλʼ Ἀχαιός.” ὃ μὲν δὴ τῇ κλεηδόνι οὐδὲν χρεώμενος ἐπεχείρησέ τε καὶ τότε πάλιν ἐξέπιπτε μετὰ τῶν Λακεδαιμονίων· τοὺς δὲ ἄλλους Ἀθηναῖοι κατέδησαν τὴν ἐπὶ θανάτῳ, ἐν δὲ αὐτοῖσι καὶ Τιμησίθεον τὸν Δελφόν, τοῦ ἔργα χειρῶν τε καὶ λήματος ἔχοιμʼ ἂν μέγιστα καταλέξαι.
5.83
τοῦτον δʼ ἔτι τὸν χρόνον καὶ πρὸ τοῦ Αἰγινῆται Ἐπιδαυρίων ἤκουον τά τε ἄλλα καὶ δίκας διαβαίνοντες ἐς Ἐπίδαυρον ἐδίδοσάν τε καὶ ἐλάμβανον παρʼ ἀλλήλων οἱ Αἰγινῆται· τὸ δὲ ἀπὸ τοῦδε νέας τε πηξάμενοι καὶ ἀγνωμοσύνῃ χρησάμενοι ἀπέστησαν ἀπὸ τῶν Ἐπιδαυρίων. ἅτε δὲ ἐόντες διάφοροι ἐδηλέοντο αὐτούς, ὥστε θαλασσοκράτορες ἐόντες, καὶ δὴ καὶ τὰ ἀγάλματα ταῦτα τῆς τε Δαμίης καὶ τῆς Αὐξησίης ὑπαιρέονται αὐτῶν, καί σφεα ἐκόμισάν τε καὶ ἱδρύσαντο τῆς σφετέρης χώρης ἐς τὴν μεσόγαιαν, τῇ Οἴη μὲν ἐστὶ οὔνομα, στάδια δὲ μάλιστά κῃ ἀπὸ τῆς πόλιος ὡς εἴκοσι ἀπέχει. ἱδρυσάμενοι δὲ ἐν τούτῳ τῷ χώρῳ θυσίῃσί τε σφέα καὶ χοροῖσι γυναικηίοισι κερτομίοισι ἱλάσκοντο, χορηγῶν ἀποδεικνυμένων ἑκατέρῃ τῶν δαιμόνων δέκα ἀνδρῶν· κακῶς δὲ ἠγόρευον οἱ χοροὶ ἄνδρα μὲν οὐδένα, τὰς δὲ ἐπιχωρίας γυναῖκας. ἦσαν δὲ καὶ τοῖσι Ἐπιδαυρίοισι αἱ αὐταὶ ἱροεργίαι· εἰσὶ δέ σφι καὶ ἄρρητοι ἱρουργίαι. 5.84 κλεφθέντων δὲ τῶνδε τῶν ἀγαλμάτων οἱ Ἐπιδαύριοι τοῖσι Ἀθηναίοισι τὰ συνέθεντο οὐκ ἐπετέλεον. πέμψαντες δὲ οἱ Ἀθηναῖοι ἐμήνιον τοῖσι Ἐπιδαυρίοισι· οἳ δὲ ἀπέφαινον λόγῳ ὡς οὐκ ἀδικέοιεν· ὅσον μὲν γὰρ χρόνον εἶχον τὰ ἀγάλματα ἐν τῇ χώρῃ, ἐπιτελέειν τὰ συνέθεντο, ἐπεὶ δὲ ἐστερῆσθαι αὐτῶν, οὐ δίκαιον εἶναι ἀποφέρειν ἔτι, ἀλλὰ τοὺς ἔχοντας αὐτὰ Αἰγινήτας πρήσσεσθαι ἐκέλευον. πρὸς ταῦτα οἱ Ἀθηναῖοι ἐς Αἴγιναν πέμψαντες ἀπαίτεον τὰ ἀγάλματα· οἱ δὲ Αἰγινῆται ἔφασαν σφίσι τε καὶ Ἀθηναίοισι εἶναι οὐδὲν πρῆγμα. 5.85 Ἀθηναῖοι μέν νυν λέγουσι μετὰ τὴν ἀπαίτησιν ἀποσταλῆναι τριήρεϊ μιῇ τῶν ἀστῶν τούτους οἳ ἀποπεμφθέντες ἀπὸ τοῦ κοινοῦ καὶ ἀπικόμενοι ἐς Αἴγιναν τὰ ἀγάλματα ταῦτα ὡς σφετέρων ξύλων ἐόντα ἐπειρῶντο ἐκ τῶν βάθρων ἐξανασπᾶν, ἵνα σφέα ἀνακομίσωνται. οὐ δυναμένους δὲ τούτῳ τῷ τρόπῳ αὐτῶν κρατῆσαι, περιβαλόντας σχοινία ἕλκειν τὰ ἀγάλματα, καί σφι ἕλκουσι βροντήν τε καὶ ἅμα τῇ βροντῇ σεισμὸν ἐπιγενέσθαι· τοὺς δὲ τριηρίτας τοὺς ἕλκοντας ὑπὸ τούτων ἀλλοφρονῆσαι, παθόντας δὲ τοῦτο κτείνειν ἀλλήλους ἅτε πολεμίους, ἐς ὃ ἐκ πάντων ἕνα λειφθέντα ἀνακομισθῆναι αὐτὸν ἐς Φάληρον. 5.86 Ἀθηναῖοι μὲν οὕτω γενέσθαι λέγουσι, Αἰγινῆται δὲ οὐ μιῇ νηὶ ἀπικέσθαι Ἀθηναίους· μίαν μὲν γὰρ καὶ ὀλίγῳ πλεῦνας μιῆς, καὶ εἰ σφίσι μὴ ἔτυχον ἐοῦσαι νέες, ἀπαμύνεσθαι ἂν εὐπετέως· ἀλλὰ πολλῇσι νηυσὶ ἐπιπλέειν σφίσι ἐπὶ τὴν χώρην, αὐτοὶ δέ σφι εἶξαι καὶ οὐ ναυμαχῆσαι. οὐκ ἔχουσι δὲ τοῦτο διασημῆναι ἀτρεκέως, οὔτε εἰ ἥσσονες συγγινωσκόμενοι εἶναι τῇ ναυμαχίῃ κατὰ τοῦτο εἶξαν, οὔτε εἰ βουλόμενοι ποιῆσαι οἷόν τι καὶ ἐποίησαν. Ἀθηναίους μέν νυν, ἐπείτε σφι οὐδεὶς ἐς μάχην κατίστατο, ἀποβάντας ἀπὸ τῶν νεῶν τραπέσθαι πρὸς τὰ ἀγάλματα, οὐ δυναμένους δὲ ἀνασπάσαι ἐκ τῶν βάθρων αὐτὰ οὕτω δὴ περιβαλομένους σχοινία ἕλκειν, ἐς οὗ ἑλκόμενα τὰ ἀγάλματα ἀμφότερα τὠυτὸ ποιῆσαι, ἐμοὶ μὲν οὐ πιστὰ λέγοντες, ἄλλῳ δὲ τεῷ· ἐς γούνατα γάρ σφι αὐτὰ πεσεῖν, καὶ τὸν ἀπὸ τούτου χρόνον διατελέειν οὕτω ἔχοντα. Ἀθηναίους μὲν δὴ ταῦτα ποιέειν· σφέας δὲ Αἰγινῆται λέγουσι πυθομένους τοὺς Ἀθηναίους ὡς μέλλοιεν ἐπὶ σφέας στρατεύεσθαι, ἑτοίμους Ἀργείους ποιέεσθαι. τούς τε δὴ Ἀθηναίους ἀποβεβάναι ἐς τὴν Αἰγιναίην, καὶ ἥκειν βοηθέοντας σφίσι τοὺς Ἀργείους καὶ λαθεῖν τε ἐξ Ἐπιδαύρου διαβάντας ἐς τὴν νῆσον καὶ οὐ προακηκοόσι τοῖσι Ἀθηναίοισι ἐπιπεσεῖν ὑποταμομένους τὸ ἀπὸ τῶν νεῶν, ἅμα τε ἐν τούτῳ τὴν βροντήν τε γενέσθαι καὶ τὸν σεισμὸν αὐτοῖσι.
5.92
Ἠετίωνι δὲ μετὰ ταῦτα ὁ παῖς ηὐξάνετο, καί οἱ διαφυγόντι τοῦτον τὸν κίνδυνον ἀπὸ τῆς κυψέλης ἐπωνυμίην Κύψελος οὔνομα ἐτέθη. ἀνδρωθέντι δὲ καὶ μαντευομένῳ Κυψέλῳ ἐγένετο ἀμφιδέξιον χρηστήριον ἐν Δελφοῖσι, τῷ πίσυνος γενόμενος ἐπεχείρησέ τε καὶ ἔσχε Κόρινθον. ὁ δὲ χρησμὸς ὅδε ἦν. ὄλβιος οὗτος ἀνὴρ ὃς ἐμὸν δόμον ἐσκαταβαίνει, Κύψελος Ἠετίδης, βασιλεὺς κλειτοῖο Κορίνθου αὐτὸς καὶ παῖδες, παίδων γε μὲν οὐκέτι παῖδες. τὸ μὲν δὴ χρηστήριον τοῦτο ἦν, τυραννεύσας δὲ ὁ Κύψελος τοιοῦτος δή τις ἀνὴρ ἐγένετο· πολλοὺς μὲν Κορινθίων ἐδίωξε, πολλοὺς δὲ χρημάτων ἀπεστέρησε, πολλῷ δέ τι πλείστους τῆς ψυχῆς.
5.92
Κορινθίοισι γὰρ ἦν πόλιος κατάστασις τοιήδε· ἦν ὀλιγαρχίη, καὶ οὗτοι Βακχιάδαι καλεόμενοι ἔνεμον τὴν πόλιν, ἐδίδοσαν δὲ καὶ ἤγοντο ἐξ ἀλλήλων. Ἀμφίονι δὲ ἐόντι τούτων τῶν ἀνδρῶν γίνεται θυγάτηρ χωλή· οὔνομα δέ οἱ ἦν Λάβδα. ταύτην Βακχιαδέων γὰρ οὐδεὶς ἤθελε γῆμαι, ἴσχει Ἠετίων ὁ Ἐχεκράτεος, δήμου μὲν ἐὼν ἐκ Πέτρης, ἀτὰρ τὰ ἀνέκαθεν Λαπίθης τε καὶ Καινείδης. ἐκ δέ οἱ ταύτης τῆς γυναικὸς οὐδʼ ἐξ ἄλλης παῖδες ἐγίνοντο. ἐστάλη ὦν ἐς Δελφοὺς περὶ γόνου. ἐσιόντα δὲ αὐτὸν ἰθέως ἡ Πυθίη προσαγορεύει τοῖσιδε τοῖσι ἔπεσι. Ἠετίων, οὔτις σε τίει πολύτιτον ἐόντα. Λάβδα κύει, τέξει δʼ ὀλοοίτροχον· ἐν δὲ πεσεῖται ἀνδράσι μουνάρχοισι, δικαιώσει δὲ Κόρινθον. ταῦτα χρησθέντα τῷ Ἠετίωνι ἐξαγγέλλεταί κως τοῖσι Βακχιάδῃσι, τοῖσι τὸ μὲν πρότερον γενόμενον χρηστήριον ἐς Κόρινθον ἦν ἄσημον, φέρον τε ἐς τὠυτὸ καὶ τὸ τοῦ Ἠετίωνος καὶ λέγον ὧδε. αἰετὸς ἐν πέτρῃσι κύει, τέξει δὲ λέοντα καρτερὸν ὠμηστήν· πολλῶν δʼ ὑπὸ γούνατα λύσει. ταῦτά νυν εὖ φράζεσθε, Κορίνθιοι, οἳ περὶ καλήν Πειρήνην οἰκεῖτε καὶ ὀφρυόεντα Κόρινθον.
5.92
Περίανδρος δὲ συνιεὶς τὸ ποιηθὲν καὶ νόῳ ἴσχων ὥς οἱ ὑπετίθετο Θρασύβουλος τοὺς ὑπειρόχους τῶν ἀστῶν φονεύειν, ἐνθαῦτα δὴ πᾶσαν κακότητα ἐξέφαινε ἐς τοὺς πολιήτας. ὅσα γὰρ Κύψελος ἀπέλιπε κτείνων τε καὶ διώκων, Περίανδρος σφέα ἀπετέλεσε, μιῇ δὲ ἡμέρῃ ἀπέδυσε πάσας τὰς Κορινθίων γυναῖκας διὰ τὴν ἑωυτοῦ γυναῖκα Μέλισσαν. πέμψαντι γάρ οἱ ἐς Θεσπρωτοὺς ἐπʼ Ἀχέροντα ποταμὸν ἀγγέλους ἐπὶ τὸ νεκυομαντήιον παρακαταθήκης πέρι ξεινικῆς οὔτε σημανέειν ἔφη ἡ Μέλισσα ἐπιφανεῖσα οὔτε κατερέειν ἐν τῷ κέεται χώρῳ ἡ παρακαταθήκη· ῥιγοῦν τε γὰρ καὶ εἶναι γυμνή· τῶν γάρ οἱ συγκατέθαψε ἱματίων ὄφελος εἶναι οὐδὲν οὐ κατακαυθέντων· μαρτύριον δέ οἱ εἶναι ὡς ἀληθέα ταῦτα λέγει, ὅτι ἐπὶ ψυχρὸν τὸν ἰπνὸν Περίανδρος τοὺς ἄρτους ἐπέβαλε. ταῦτα δὲ ὡς ὀπίσω ἀπηγγέλθη τῷ Περιάνδρῳ, πιστὸν γάρ οἱ ἦν τὸ συμβόλαιον ὃς νεκρῷ ἐούσῃ Μελίσσῃ ἐμίγη, ἰθέως δὴ μετὰ τὴν ἀγγελίην κήρυγμα ἐποιήσατο ἐς τὸ Ἥραιον ἐξιέναι πάσας τὰς Κορινθίων γυναῖκας. αἳ μὲν δὴ ὡς ἐς ὁρτὴν ἤισαν κόσμῳ τῷ καλλίστῳ χρεώμεναι, ὃ δʼ ὑποστήσας τοὺς δορυφόρους ἀπέδυσε σφέας πάσας ὁμοίως, τάς τε ἐλευθέρας καὶ τὰς ἀμφιπόλους, συμφορήσας δὲ ἐς ὄρυγμα Μελίσσῃ ἐπευχόμενος κατέκαιε. ταῦτα δέ οἱ ποιήσαντι καὶ τὸ δεύτερον πέμψαντι ἔφρασε τὸ εἴδωλον τὸ Μελίσσης ἐς τὸν κατέθηκε χῶρον τοῦ ξείνου τὴν παρακαταθήκην. τοιοῦτο μὲν ὑμῖν ἐστὶ ἡ τυραννίς, ὦ Λακεδαιμόνιοι, καὶ τοιούτων ἔργων. ἡμέας δὲ τοὺς Κορινθίους τότε αὐτίκα θῶμα μέγα εἶχε ὅτε ὑμέας εἴδομεν μεταπεμπομένους Ἱππίην, νῦν τε δὴ καὶ μεζόνως θωμάζομεν λέγοντας ταῦτα, ἐπιμαρτυρόμεθά τε ἐπικαλεόμενοι ὑμῖν θεοὺς τοὺς Ἑλληνίους μὴ κατιστάναι τυραννίδας ἐς τὰς πόλις. οὔκων παύσεσθε ἀλλὰ πειρήσεσθε παρὰ τὸ δίκαιον κατάγοντες Ἱππίην· ἴστε ὑμῖν Κορινθίους γε οὐ συναινέοντας.”
5.92
ἄρξαντος δὲ τούτου ἐπὶ τριήκοντα ἔτεα καὶ διαπλέξαντος τὸν βίον εὖ, διάδοχός οἱ τῆς τυραννίδος ὁ παῖς Περίανδρος γίνεται. ὁ τοίνυν Περίανδρος κατʼ ἀρχὰς μὲν ἦν ἠπιώτερος τοῦ πατρός, ἐπείτε δὲ ὡμίλησε διʼ ἀγγέλων Θρασυβούλῳ τῷ Μιλήτου τυράννῳ, πολλῷ ἔτι ἐγένετο Κυψέλου μιαιφονώτερος. πέμψας γὰρ παρὰ Θρασύβουλον κήρυκα ἐπυνθάνετο ὅντινα ἂν τρόπον ἀσφαλέστατον καταστησάμενος τῶν πρηγμάτων κάλλιστα τὴν πόλιν ἐπιτροπεύοι. Θρασύβουλος δὲ τὸν ἐλθόντα παρὰ τοῦ Περιάνδρου ἐξῆγε ἔξω τοῦ ἄστεος, ἐσβὰς δὲ ἐς ἄρουραν ἐσπαρμένην ἅμα τε διεξήιε τὸ λήιον ἐπειρωτῶν τε καὶ ἀναποδίζων τὸν κήρυκα κατὰ τὴν ἀπὸ Κορίνθου ἄπιξιν, καὶ ἐκόλουε αἰεὶ ὅκως τινὰ ἴδοι τῶν ἀσταχύων ὑπερέχοντα, κολούων δὲ ἔρριπτε, ἐς ὃ τοῦ ληίου τὸ κάλλιστόν τε καὶ βαθύτατον διέφθειρε τρόπῳ τοιούτω· διεξελθὼν δὲ τὸ χωρίον καὶ ὑποθέμενος ἔπος οὐδὲν ἀποπέμπει τὸν κήρυκα. νοστήσαντος δὲ τοῦ κήρυκος ἐς τὴν Κόρινθον ἦν πρόθυμος πυνθάνεσθαι τὴν ὑποθήκην ὁ Περίανδρος· ὁ δὲ οὐδέν οἱ ἔφη Θρασύβουλον ὑποθέσθαι, θωμάζειν τε αὐτοῦ παρʼ οἷόν μιν ἄνδρα ἀποπέμψειε, ὡς παραπλῆγά τε καὶ τῶν ἑωυτοῦ σινάμωρον, ἀπηγεόμενος τά περ πρὸς Θρασυβούλου ὀπώπεε.
5.92
ἔδει δὲ ἐκ τοῦ Ἠετίωνος γόνου Κορίνθῳ κακὰ ἀναβλαστεῖν. ἡ Λάβδα γὰρ πάντα ταῦτα ἤκουε ἑστεῶσα πρὸς αὐτῇσι τῇσι θύρῃσι· δείσασα δὲ μή σφι μεταδόξῃ καὶ τὸ δεύτερον λαβόντες τὸ παιδίον ἀποκτείνωσι, φέρουσα κατακρύπτει ἐς τὸ ἀφραστότατόν οἱ ἐφαίνετο εἶναι, ἐς κυψέλην, ἐπισταμένη ὡς εἰ ὑποστρέψαντες ἐς ζήτησιν ἀπικνεοίατο πάντα ἐρευνήσειν μέλλοιεν· τὰ δὴ καὶ ἐγίνετο. ἐλθοῦσι δὲ καὶ διζημένοισι αὐτοῖσι ὡς οὐκ ἐφαίνετο, ἐδόκεε ἀπαλλάσσεσθαι καὶ λέγειν πρὸς τοὺς ἀποπέμψαντας ὡς πάντα ποιήσειαν τὰ ἐκεῖνοι ἐνετείλαντο. οἳ μὲν δὴ ἀπελθόντες ἔλεγον ταῦτα.
5.92
οἳ μὲν ταῦτα ἔλεγον, τῶν δὲ συμμάχων τὸ πλῆθος οὐκ ἐνεδέκετο τοὺς λόγους. οἱ μέν νυν ἄλλοι ἡσυχίην ἦγον, Κορίνθιος δὲ Σωκλέης ἔλεξε τάδε.
5.92
τοῦτο μὲν δὴ τοῖσι Βακχιάδῃσι πρότερον γενόμενον ἦν ἀτέκμαρτον· τότε δὲ τὸ Ἠετίωνι γενόμενον ὡς ἐπύθοντο, αὐτίκα καὶ τὸ πρότερον συνῆκαν ἐὸν συνῳδὸν τῷ Ἠετίωνος. συνέντες δὲ καὶ τοῦτο εἶχον ἐν ἡσυχίῃ, ἐθέλοντες τὸν μέλλοντα Ἠετίωνι γίνεσθαι γόνον διαφθεῖραι. ὡς δʼ ἔτεκε ἡ γυνὴ τάχιστα, πέμπουσι σφέων αὐτῶν δέκα ἐς τὸν δῆμον ἐν τῷ κατοίκητο ὁ Ἠετίων ἀποκτενέοντας τὸ παιδίον. ἀπικόμενοι δὲ οὗτοι ἐς τὴν Πέτρην καὶ παρελθόντες ἐς τὴν αὐλὴν τὴν Ἠετίωνος αἴτεον τὸ παιδίον· ἡ δὲ Λάβδα εἰδυῖά τε οὐδὲν τῶν εἵνεκα ἐκεῖνοι ἀπικοίατο, καὶ δοκέουσα σφέας φιλοφροσύνης τοῦ πατρὸς εἵνεκα αἰτέειν, φέρουσα ἐνεχείρισε αὐτῶν ἑνί. τοῖσι δὲ ἄρα ἐβεβούλευτο κατʼ ὁδὸν τὸν πρῶτον αὐτῶν λαβόντα τὸ παιδίον προσουδίσαι. ἐπεὶ ὦν ἔδωκε φέρουσα ἡ Λάβδα, τὸν λαβόντα τῶν ἀνδρῶν θείῃ τύχῃ προσεγέλασε τὸ παιδίον, καὶ τὸν φρασθέντα τοῦτο οἶκτός τις ἴσχει ἀποκτεῖναι, κατοικτείρας δὲ παραδιδοῖ τῷ δευτέρῳ, ὁ δὲ τῷ τρίτῳ. οὕτω δὴ διεξῆλθε διὰ πάντων τῶν δέκα παραδιδόμενον, οὐδενὸς βουλομένου διεργάσασθαι. ἀποδόντες ὦν ὀπίσω τῇ τεκούσῃ τὸ παιδίον καὶ ἐξελθόντες ἔξω, ἑστεῶτες ἐπὶ τῶν θυρέων ἀλλήλων ἅπτοντο καταιτιώμενοι, καὶ μάλιστα τοῦ πρώτου λαβόντος, ὅτι οὐκ ἐποίησε κατὰ τὰ δεδογμένα, ἐς ὃ δή σφι χρόνου ἐγγινομένου ἔδοξε αὖτις παρελθόντας πάντας τοῦ φόνου μετίσχειν.
5.92
‘ἦ δὴ ὅ τε οὐρανὸς ἔνερθε ἔσται τῆς γῆς καὶ ἡ γῆ μετέωρος ὑπὲρ τοῦ οὐρανοῦ, καὶ ἄνθρωποι νομὸν ἐν θαλάσσῃ ἕξουσι καὶ ἰχθύες τὸν πρότερον ἄνθρωποι, ὅτε γε ὑμεῖς ὦ Λακεδαιμόνιοι ἰσοκρατίας καταλύοντες τυραννίδας ἐς τὰς πόλις κατάγειν παρασκευάζεσθε, τοῦ οὔτε ἀδικώτερον ἐστὶ οὐδὲν κατʼ ἀνθρώπους οὔτε μιαιφονώτερον. εἰ γὰρ δὴ τοῦτό γε δοκέει ὑμῖν εἶναι χρηστὸν ὥστε τυραννεύεσθαι τὰς πόλις, αὐτοὶ πρῶτοι τύραννον καταστησάμενοι παρὰ σφίσι αὐτοῖσι οὕτω καὶ τοῖσι ἄλλοισι δίζησθε κατιστάναι· νῦν δὲ αὐτοὶ τυράννων ἄπειροι ἐόντες, καὶ φυλάσσοντες τοῦτο δεινότατα ἐν τῇ Σπάρτῃ μὴ γενέσθαι, παραχρᾶσθε ἐς τοὺς συμμάχους. εἰ δὲ αὐτοῦ ἔμπειροι ἔατε κατά περ ἡμεῖς, εἴχετε ἂν περὶ αὐτοῦ γνώμας ἀμείνονας συμβαλέσθαι ἤ περ νῦν.
5.98
Ἀρισταγόρης δὲ προπλώσας καὶ ἀπικόμενος ἐς τὴν Μίλητον, ἐξευρὼν βούλευμα ἀπʼ οὗ Ἴωσι μὲν οὐδεμία ἔμελλε ὠφελίη ἔσεσθαι, οὐδʼ ὦν οὐδὲ τούτου εἵνεκα ἐποίεε ἀλλʼ ὅκως βασιλέα Δαρεῖον λυπήσειε, ἔπεμψε ἐς τὴν Φρυγίην ἄνδρα ἐπὶ τοὺς Παίονας τοὺς ἀπὸ Στρυμόνος ποταμοῦ αἰχμαλώτους γενομένους ὑπὸ Μεγαβάζου, οἰκέοντας δὲ τῆς Φρυγίης χῶρόν τε καὶ κώμην ἐπʼ ἑωυτῶν· ὃς ἐπειδὴ ἀπίκετο ἐς τοὺς Παίονας, ἔλεγε τάδε. “ἄνδρες Παίονες, ἔπεμψέ με Ἀρισταγόρης ὁ Μιλήτου τύραννος σωτηρίην ὑποθησόμενον ὑμῖν, ἤν περ βούλησθε πείθεσθαι. νῦν γὰρ Ἰωνίη πᾶσα ἀπέστηκε ἀπὸ βασιλέος, καὶ ὑμῖν παρέχει σώζεσθαι ἐπὶ τὴν ὑμετέρην αὐτῶν· μέχρι μὲν θαλάσσης αὐτοῖσι ὑμῖν, τὸ δὲ ἀπὸ τούτου ἡμῖν ἤδη μελήσει.” ταῦτα δὲ ἀκούσαντες οἱ Παίονες κάρτα τε ἀσπαστὸν ἐποιήσαντο καὶ ἀναλαβόντες παῖδας καὶ γυναῖκας ἀπεδίδρησκον ἐπὶ θάλασσαν, οἳ δὲ τινὲς αὐτῶν καὶ κατέμειναν ἀρρωδήσαντες αὐτοῦ. ἐπείτε δὲ οἱ Παίονες ἀπίκοντο ἐπὶ θάλασσαν, ἐνθεῦτεν ἐς Χίον διέβησαν. ἐόντων δὲ ἤδη ἐν Χίῳ, κατὰ πόδας ἐληλύθεε Περσέων ἵππος πολλὴ διώκουσα τοὺς Παίονας. ὡς δὲ οὐ κατέλαβον, ἐπηγγέλλοντο ἐς τὴν Χίον τοῖσι Παίοσι ὅκως ἂν ὀπίσω ἀπέλθοιεν. οἱ δὲ Παίονες τοὺς λόγους οὐκ ἐνεδέκοντο, ἀλλʼ ἐκ Χίου μὲν Χῖοι σφέας ἐς Λέσβον ἤγαγον, Λέσβιοι δὲ ἐς Δορίσκον ἐκόμισαν, ἐνθεῦτεν δὲ πεζῇ κομιζόμενοι ἀπίκοντο ἐς Παιονίην.
5.105
Ὀνήσιλος μέν νυν ἐπολιόρκεε Ἀμαθοῦντα. βασιλέι δὲ Δαρείῳ ὡς ἐξαγγέλθη Σάρδις ἁλούσας ἐμπεπρῆσθαι ὑπό τε Ἀθηναίων καὶ Ἰώνων, τὸν δὲ ἡγεμόνα γενέσθαι τῆς συλλογῆς ὥστε ταῦτα συνυφανθῆναι τὸν Μιλήσιον Ἀρισταγόρην, πρῶτα μὲν λέγεται αὐτόν, ὡς ἐπύθετο ταῦτα, Ἰώνων οὐδένα λόγον ποιησάμενον, εὖ εἰδότα ὡς οὗτοί γε οὐ καταπροΐξονται ἀποστάντες, εἰρέσθαι οἵτινες εἶεν οἱ Ἀθηναῖοι, μετὰ δὲ πυθόμενον αἰτῆσαι τὸ τόξον, λαβόντα δὲ καὶ ἐπιθέντα δὲ ὀιστὸν ἄνω πρὸς τὸν οὐρανὸν ἀπεῖναι, καί μιν ἐς τὸν ἠέρα βάλλοντα εἰπεῖν “ὦ Ζεῦ, ἐκγενέσθαι μοι Ἀθηναίους τίσασθαι,” εἴπαντα δὲ ταῦτα προστάξαι ἑνὶ τῶν θεραπόντων δείπνου προκειμένου αὐτῷ ἐς τρὶς ἑκάστοτε εἰπεῖν “δέσποτα, μέμνεο τῶν Ἀθηναίων.”
6.21
παθοῦσι δὲ ταῦτα Μιλησίοισι πρὸς Περσέων οὐκ ἀπέδοσαν τὴν ὁμοίην Συβαρῖται, οἳ Λᾶόν τε καὶ Σκίδρον οἴκεον τῆς πόλιος ἀπεστερημένοι. Συβάριος γὰρ ἁλούσης ὑπὸ Κροτωνιητέων Μιλήσιοι πάντες ἡβηδὸν ἀπεκείραντο τὰς κεφαλὰς καὶ πένθος μέγα προσεθήκαντο· πόλιες γὰρ αὗται μάλιστα δὴ τῶν ἡμεῖς ἴδμεν ἀλλήλῃσι ἐξεινώθησαν· οὐδὲν ὁμοίως καὶ Ἀθηναῖοι. Ἀθηναῖοι μὲν γὰρ δῆλον ἐποίησαν ὑπεραχθεσθέντες τῇ Μιλήτου ἁλώσι τῇ τε ἄλλῃ πολλαχῇ, καὶ δὴ καὶ ποιήσαντι Φρυνίχῳ δρᾶμα Μιλήτου ἅλωσιν καὶ διδάξαντι ἐς δάκρυά τε ἔπεσε τὸ θέητρον, καὶ ἐζημίωσάν μιν ὡς ἀναμνήσαντα οἰκήια κακὰ χιλίῃσι δραχμῇσι, καὶ ἐπέταξαν μηδένα χρᾶσθαι τούτῳ τῷ δράματι.
6.75
μαθόντες δὲ Κλεομένεα Λακεδαιμόνιοι ταῦτα πρήσσοντα, κατῆγον αὐτὸν δείσαντες ἐπὶ τοῖσι αὐτοῖσι ἐς Σπάρτην τοῖσι καὶ πρότερον ἦρχε. κατελθόντα δὲ αὐτὸν αὐτίκα ὑπέλαβε μανίη νοῦσος, ἐόντα καὶ πρότερον ὑπομαργότερον· ὅκως γὰρ τεῷ ἐντύχοι Σπαρτιητέων, ἐνέχραυε ἐς τὸ πρόσωπον τὸ σκῆπτρον. ποιέοντα δὲ αὐτὸν ταῦτα καὶ παραφρονήσαντα ἔδησαν οἱ προσήκοντες ἐν ξύλω· ὁ δὲ δεθεὶς τὸν φύλακον μουνωθέντα ἰδὼν τῶν ἄλλων αἰτέει μάχαιραν· οὐ βουλομένου δὲ τὰ πρῶτα τοῦ φυλάκου διδόναι ἀπείλεε τά μιν αὖτις ποιήσει, ἐς ὁ δείσας τὰς ἀπειλὰς ὁ φύλακος ʽἦν γὰρ τῶν τις εἱλωτέων’ διδοῖ οἱ μάχαιραν. Κλεομένης δὲ παραλαβὼν τὸν σίδηρον ἄρχετο ἐκ τῶν κνημέων ἑωυτὸν λωβώμενος· ἐπιτάμνων γὰρ κατὰ μῆκος τὰς σάρκας προέβαινε ἐκ τῶν κνημέων ἐς τοὺς μηρούς, ἐκ δὲ τῶν μηρῶν ἔς τε τὰ ἰσχία καὶ τὰς λαπάρας, ἐς ὃ ἐς τὴν γαστέρα ἀπίκετο, καὶ ταύτην καταχορδεύων ἀπέθανε τρόπῳ τοιούτῳ, ὡς μὲν οἱ πολλοὶ λέγουσι Ἐλλήνων, ὅτι τὴν Πυθίην ἀνέγνωσε τὰ περὶ Δημαρήτου λέγειν γενόμενα, ὡς δὲ Ἀθηναῖοι μοῦνοι λέγουσι, διότι ἐς Ἐλευσῖνα ἐσβαλὼν ἔκειρε τὸ τέμενος τῶν θεῶν, ὡς δὲ Ἀργεῖοι, ὅτι ἐξ ἱροῦ αὐτῶν τοῦ Ἄργου Ἀργείων τοὺς καταφυγόντας ἐκ τῆς μάχης καταγινέων κατέκοπτε καὶ αὐτὸ τὸ ἄλσος ἐν ἀλογίῃ ἔχων ἐνέπρησε.
6.91
ταῦτα μὲν δὴ ὕστερον ἐγίνετο. Αἰγινητέων δὲ οἱ παχέες ἐπαναστάντος τοῦ δήμου σφι ἅμα Νικοδρόμῳ ἐπεκράτησαν, καὶ ἔπειτα σφέας χειρωσάμενοι ἐξῆγον ἀπολέοντες. ἀπὸ τούτου δὲ καὶ ἄγος σφι ἐγένετο, τὸ ἐκθύσασθαι οὐκ οἶοί τε ἐγένοντο ἐπιμηχανώμενοι, ἀλλʼ ἔφθησαν ἐκπεσόντες πρότερον ἐκ τῆς νήσου ἤ σφι ἵλεον γενέσθαι τὴν θεόν. ἑπτακοσίους γὰρ δὴ τοῦ δήμου ζωγρήσαντες ἐξῆγον ὡς ἀπολέοντες, εἷς δέ τις τούτων ἐκφυγὼν τὰ δεσμὰ καταφεύγει πρὸς πρόθυρα Δήμητρος θεσμοφόρου, ἐπιλαμβανόμενος δὲ τῶν ἐπισπαστήρων εἴχετο· οἳ δὲ ἐπείτε μιν ἀποσπάσαι οὐκ οἷοί τε ἀπέλκοντες ἐγίνοντο, ἀποκόψαντες αὐτοῦ τὰς χεῖρας ἦγον οὕτω, αἱ χεῖρες δὲ ἐκεῖναι ἐμπεφυκυῖαι ἦσαν τοῖσι ἐπισπαστῆρσι.
6.97
ἐν ᾧ δὲ οὗτοι ταῦτα ἐποίευν, οἱ Δήλιοι ἐκλιπόντες καὶ αὐτοὶ τὴν Δῆλον οἴχοντο φεύγοντες ἐς Τῆνον. τῆς δὲ στρατιῆς καταπλεούσης ὁ Δᾶτις προπλώσας οὐκ ἔα τὰς νέας πρὸς τὴν Δῆλον προσορμίζεσθαι, ἀλλὰ πέρην ἐν τῇ Ῥηναίῃ· αὐτὸς δὲ πυθόμενος ἵνα ἦσαν οἱ Δήλιοι, πέμπων κήρυκα ἠγόρευέ σφι τάδε. “ἄνδρες ἱροί, τί φεύγοντες οἴχεσθε, οὐκ ἐπιτήδεα καταγνόντες κατʼ ἐμεῦ; ἐγὼ γὰρ καὶ αὐτὸς ἐπὶ τοσοῦτό γε φρονέω καὶ μοι ἐκ βασιλέος ὧδε ἐπέσταλται, ἐν τῇ χώρῃ οἱ δύο θεοὶ ἐγένοντο, ταύτην μηδὲν σίνεσθαι, μήτε αὐτὴν τὴν χώρην μήτε τοὺς οἰκήτορας αὐτῆς. νῦν ὦν καὶ ἄπιτε ἐπὶ τὰ ὑμέτερα αὐτῶν καὶ τὴν νῆσον νέμεσθε.” ταῦτα μὲν ἐπεκηρυκεύσατο τοῖσι Δηλίοισι, μετὰ δὲ λιβανωτοῦ τριηκόσια τάλαντα κατανήσας ἐπὶ τοῦ βωμοῦ ἐθυμίησε. 6.98 Δᾶτις μὲν δὴ ταῦτα ποιήσας ἔπλεε ἅμα τῷ στρατῷ ἐπὶ τὴν Ἐρέτριαν πρῶτα, ἅμα ἀγόμενος καὶ Ἴωνας καὶ Αἰολέας. μετὰ δὲ τοῦτον ἐνθεῦτεν ἐξαναχθέντα Δῆλος ἐκινήθη, ὡς ἔλεγον Δήλιοι, καὶ πρῶτα καὶ ὕστατα μέχρι ἐμεῦ σεισθεῖσα. καὶ τοῦτο μέν κου τέρας ἀνθρώποισι τῶν μελλόντων ἔσεσθαι κακῶν ἔφαινε ὁ θεός. ἐπὶ γὰρ Δαρείου τοῦ Ὑστάσπεος καὶ Ξέρξεω τοῦ Δαρείου καὶ Ἀρτοξέρξεω τοῦ Ξέρξεω, τριῶν τουτέων ἐπεξῆς γενεέων, ἐγένετο πλέω κακὰ τῇ Ἑλλάδι ἢ ἐπὶ εἴκοσι ἄλλας γενεὰς τὰς πρὸ Δαρείου γενομένας, τὰ μὲν ἀπὸ τῶν Περσέων αὐτῇ γενόμενα, τὰ δὲ ἀπʼ αὐτῶν τῶν κορυφαίων περὶ τῆς ἀρχῆς πολεμεόντων. οὕτω οὐδὲν ἦν ἀεικὲς κινηθῆναι Δῆλον τὸ πρὶν ἐοῦσαν ἀκίνητον. καὶ ἐν χρησμῷ ἦν γεγραμμένον περὶ αὐτῆς ὧδε. κινήσω καὶ Δῆλον ἀκίνητόν περ ἐοῦσαν. δύναται δὲ κατὰ Ἑλλάδα γλῶσσαν ταῦτα τὰ οὐνόματα, Δαρεῖος ἐρξίης, Ξέρξης ἀρήιος, Ἀρτοξέρξης μέγας ἀρήιος. τούτους μὲν δὴ τοὺς βασιλέας ὧδε ἂν ὀρθῶς κατὰ γλῶσσαν τὴν σφετέρην Ἕλληνες καλέοιεν.
6.105
καὶ πρῶτα μὲν ἐόντες ἔτι ἐν τῷ ἄστεϊ οἱ στρατηγοὶ ἀποπέμπουσι ἐς Σπάρτην κήρυκα Φειδιππίδην Ἀθηναῖον μὲν ἄνδρα, ἄλλως δὲ ἡμεροδρόμην τε καὶ τοῦτο μελετῶντα· τῷ δή, ὡς αὐτός τε ἔλεγε Φειδιππίδης καὶ Ἀθηναίοισι ἀπήγγελλε, περὶ τὸ Παρθένιον ὄρος τὸ ὑπὲρ Τεγέης ὁ Πὰν περιπίπτει· βώσαντα δὲ τὸ οὔνομα τοῦ Φειδιππίδεω τὸν Πᾶνα Ἀθηναίοισι κελεῦσαι ἀπαγγεῖλαι, διʼ ὅ τι ἑωυτοῦ οὐδεμίαν ἐπιμελείην ποιεῦνται ἐόντος εὐνόου Ἀθηναίοισι καὶ πολλαχῇ γενομένου σφι ἤδη χρησίμου, τὰ δʼ ἔτι καὶ ἐσομένου. καὶ ταῦτα μὲν Ἀθηναῖοι, καταστάντων σφι εὖ ἤδη τῶν πρηγμάτων, πιστεύσαντες εἶναι ἀληθέα ἱδρύσαντο ὑπὸ τῇ ἀκροπόλι Πανὸς ἱρόν, καὶ αὐτὸν ἀπὸ ταύτης τῆς ἀγγελίης θυσίῃσι ἐπετείοισι καὶ λαμπάδι ἱλάσκονται. 6.106 τότε δὲ πεμφθεὶς ὑπὸ τῶν στρατηγῶν ὁ Φειδιππίδης οὗτος, ὅτε πέρ οἱ ἔφη καὶ τὸν Πᾶνα φανῆναι, δευτεραῖος ἐκ τοῦ Ἀθηναίων ἄστεος ἦν ἐν Σπάρτῃ, ἀπικόμενος δὲ ἐπὶ τοὺς ἄρχοντας ἔλεγε “ὦ Λακεδαιμόνιοι, Ἀθηναῖοι ὑμέων δέονται σφίσι βοηθῆσαι καὶ μὴ περιιδεῖν πόλιν ἀρχαιοτάτην ἐν τοῖσι Ἕλλησι δουλοσύνῃ περιπεσοῦσαν πρὸς ἀνδρῶν βαρβάρων· καὶ γὰρ νῦν Ἐρέτριά τε ἠνδραπόδισται καὶ πόλι λογίμῳ ἡ Ἑλλὰς γέγονε ἀσθενεστέρη.” ὃ μὲν δή σφι τὰ ἐντεταλμένα ἀπήγγελλε, τοῖσι δὲ ἕαδε μὲν βοηθέειν Ἀθηναίοισι, ἀδύνατα δέ σφι ἦν τὸ παραυτίκα ποιέειν ταῦτα, οὐ βουλομένοισι λύειν τὸν νόμον· ἦν γὰρ ἱσταμένου τοῦ μηνὸς εἰνάτη, εἰνάτῃ δὲ οὐκ ἐξελεύσεσθαι ἔφασαν μὴ οὐ πλήρεος ἐόντος τοῦ κύκλου. 6.107 οὗτοι μέν νυν τὴν πανσέληνον ἔμενον. τοῖσι δὲ βαρβάροισι κατηγέετο Ἱππίης ὁ Πεισιστράτου ἐς τὸν Μαραθῶνα, τῆς παροιχομένης νυκτὸς ὄψιν ἰδὼν τοιήνδε· ἐδόκεε ὁ Ἱππίης τῇ μητρὶ τῇ ἑωυτοῦ συνευνηθῆναι. συνεβάλετο ὦν ἐκ τοῦ ὀνείρου κατελθὼν ἐς τὰς Ἀθήνας καὶ ἀνασωσάμενος τὴν ἀρχὴν τελευτήσειν ἐν τῇ ἑωυτοῦ γηραιός. ἐκ μὲν δὴ τῆς ὄψιος συνεβάλετο ταῦτα, τότε δὲ κατηγεόμενος τοῦτο μὲν τὰ ἀνδράποδα τὰ ἐξ Ἐρετρίης ἀπέβησε ἐς τὴν νῆσον τὴν Στυρέων, καλεομένην δὲ Αἰγλείην, τοῦτο δὲ καταγομένας ἐς τὸν Μαραθῶνα τὰς νέας ὅρμιζε οὗτος, ἐκβάντας τε ἐς γῆν τοὺς βαρβάρους διέτασσε. καί οἱ ταῦτα διέποντι ἐπῆλθε πταρεῖν τε καὶ βῆξαι μεζόνως ἢ ὡς ἐώθεε· οἷα δέ οἱ πρεσβυτέρῳ ἐόντι τῶν ὀδόντων οἱ πλεῦνες ἐσείοντο· τούτων ὦν ἕνα τῶν ὀδόντων ἐκβάλλει ὑπὸ βίης βήξας· ἐκπεσόντος δὲ ἐς τὴν ψάμμον αὐτοῦ ἐποιέετο σπουδὴν πολλὴν ἐξευρεῖν. ὡς δὲ οὐκ ἐφαίνετό οἱ ὁ ὀδών, ἀναστενάξας εἶπε πρὸς τοὺς παραστάτας “ἡ γῆ ἥδε οὐκ ἡμετέρη ἐστί, οὐδέ μιν δυνησόμεθα ὑποχειρίην ποιήσασθαι· ὁκόσον δέ τι μοι μέρος μετῆν, ὁ ὀδὼν μετέχει.”
6.118
Δᾶτις δὲ πορευόμενος ἅμα τῷ στρατῷ ἐς τὴν Ἀσίην, ἐπείτε ἐγένετο ἐν Μυκόνῳ, εἶδε ὄψιν ἐν τῷ ὕπνῳ. καὶ ἥτις μὲν ἦν ἡ ὄψις, οὐ λέγεται· ὁ δέ, ὡς ἡμέρη τάχιστα ἐπέλαμψε, ζήτησιν ἐποιέετο τῶν νεῶν, εὑρὼν δὲ ἐν νηὶ Φοινίσσῃ ἄγαλμα Ἀπόλλωνος κεχρυσωμένον ἐπυνθάνετο ὁκόθεν σεσυλημένον εἴη, πυθόμενος δὲ ἐξ οὗ ἦν ἱροῦ, ἔπλεε τῇ ἑωυτοῦ νηὶ ἐς Δῆλον· καὶ ἀπίκατο γὰρ τηνικαῦτα οἱ Δήλιοι ὀπίσω ἐς τὴν νῆσον, κατατίθεταί τε ἐς τὸ ἱρὸν τὸ ἄγαλμα καὶ ἐντέλλεται τοῖσι Δηλίοισι ἀπαγαγεῖν τὸ ἄγαλμα ἐς Δήλιον τὸ Θηβαίων· τὸ δʼ ἔστι ἐπὶ θαλάσσῃ Χαλκίδος καταντίον. Δᾶτις μὲν δὴ ταῦτα ἐντειλάμενος ἀπέπλεε, τὸν δὲ ἀνδριάντα τοῦτον Δήλιοι οὐκ ἀπήγαγον, ἀλλά μιν διʼ ἐτέων εἴκοσι Θηβαῖοι αὐτοὶ ἐκ θεοπροπίου ἐκομίσαντο ἐπὶ Δήλιον.
7.94
Ἴωνες δὲ ἑκατὸν νέας παρείχοντο ἐσκευασμένοι ὡς Ἕλληνες. Ἴωνες δὲ ὅσον μὲν χρόνον ἐν Πελοποννήσῳ οἴκεον τὴν νῦν καλεομένην Ἀχαιίην, καὶ πρὶν ἢ Δαναόν τε καὶ Ξοῦθον ἀπικέσθαι ἐς Πελοπόννησον, ὡς Ἕλληνες λέγουσι, ἐκαλέοντο Πελασγοὶ Αἰγιαλέες, ἐπὶ δὲ Ἴωνος τοῦ Ξούθου Ἴωνες.
7.189
λέγεται δὲ λόγος ὡς Ἀθηναῖοι τὸν Βορέην ἐκ θεοπροπίου ἐπεκαλέσαντο, ἐλθόντος σφι ἄλλου χρηστηρίου τὸν γαμβρὸν ἐπίκουρον καλέσασθαι. Βορέης δὲ κατὰ τὸν Ἑλλήνων λόγον ἔχει γυναῖκα Ἀττικήν, Ὠρειθυίην τὴν Ἐρεχθέος. κατὰ δὴ τὸ κῆδος τοῦτο οἱ Ἀθηναῖοι, ὡς φάτις ὅρμηται, συμβαλλόμενοι σφίσι τὸν Βορέην γαμβρὸν εἶναι, ναυλοχέοντες τῆς Εὐβοίης ἐν Χαλκίδι ὡς ἔμαθον αὐξόμενον τὸν χειμῶνα ἢ καὶ πρὸ τούτου, ἐθύοντό τε καὶ ἐπεκαλέοντο τόν τε Βορέην καὶ τὴν Ὠρειθυίην τιμωρῆσαι σφίσι καὶ διαφθεῖραι τῶν βαρβάρων τὰς νέας, ὡς καὶ πρότερον περὶ Ἄθων. εἰ μέν νυν διὰ ταῦτα τοῖσι βαρβάροισι ὁρμέουσι Βορέης ἐπέπεσε, οὐκ ἔχω εἰπεῖν· οἱ δʼ ὦν Ἀθηναῖοι σφίσι λέγουσι βοηθήσαντα τὸν Βορέην πρότερον καὶ τότε ἐκεῖνα κατεργάσασθαι, καὶ ἱρὸν ἀπελθόντες Βορέω ἱδρύσαντο παρὰ ποταμὸν Ἰλισσόν.
7.191
σιταγωγῶν δὲ ὁλκάδων καὶ τῶν ἄλλων πλοίων διαφθειρομένων οὐκ ἐπῆν ἀριθμός. ὥστε δείσαντες οἱ στρατηγοὶ τοῦ ναυτικοῦ στρατοῦ μή σφι κεκακωμένοισι ἐπιθέωνται οἱ Θεσσαλοί, ἕρκος ὑψηλὸν ἐκ τῶν ναυηγίων περιεβάλοντο· ἡμέρας γὰρ δὴ ἐχείμαζε τρεῖς. τέλος δὲ ἔντομά τε ποιεῦντες καὶ καταείδοντες γόησι οἱ Μάγοι τῷ ἀνέμῳ, πρός τε τούτοισι καὶ τῇ Θέτι καὶ τῇσι Νηρηίσι θύοντες, ἔπαυσαν τετάρτῃ ἡμέρῃ, ἢ ἄλλως κως αὐτὸς ἐθέλων ἐκόπασε. τῇ δὲ Θέτι ἔθυον πυθόμενοι παρὰ τῶν Ἰώνων τὸν λόγον. ὡς ἐκ τοῦ χώρου τούτου ἁρπασθείη ὑπὸ Πηλέος, εἴη τε ἅπασα ἡ ἀκτὴ ἡ Σηπιὰς ἐκείνης τε καὶ τῶν ἀλλέων Νηρηίδων. 7.192 ὃ μὲν δὴ τετάρτῃ ἡμέρῃ ἐπέπαυτο· τοῖσι δὲ Ἕλλησι οἱ ἡμεροσκόποι ἀπὸ τῶν ἄκρων τῶν Εὐβοϊκῶν καταδραμόντες δευτέρῃ ἡμέρῃ ἀπʼ ἧς ὁ χειμὼν ὁ πρῶτος ἐγένετο, ἐσήμαινον πάντα τὰ γενόμενα περὶ τὴν ναυηγίην. οἳ δὲ ὡς ἐπύθοντο, Ποσειδέωνι σωτῆρι εὐξάμενοι καὶ σπονδὰς προχέαντες τὴν ταχίστην ὀπίσω ἠπείγοντο ἐπὶ τὸ Ἀρτεμίσιον, ἐλπίσαντες ὀλίγας τινάς σφι ἀντιξόους ἔσεσθαι νέας.
8.36
οἱ Δελφοὶ δὲ πυνθανόμενοι ταῦτα ἐς πᾶσαν ἀρρωδίην ἀπίκατο, ἐν δείματι δὲ μεγάλῳ κατεστεῶτες ἐμαντεύοντο περὶ τῶν ἱρῶν χρημάτων, εἴτε σφέα κατὰ γῆς κατορύξωσι εἴτε ἐκκομίσωσι ἐς ἄλλην χώρην. ὁ δὲ θεός σφεας οὐκ ἔα κινέειν, φὰς αὐτὸς ἱκανὸς εἶναι τῶν ἑωυτοῦ προκατῆσθαι. Δελφοὶ δὲ ταῦτα ἀκούσαντες σφέων αὐτῶν πέρι ἐφρόντιζον. τέκνα μέν νυν καὶ γυναῖκας πέρην ἐς τὴν Ἀχαιίην διέπεμψαν, αὐτῶν δὲ οἱ μὲν πλεῖστοι ἀνέβησαν ἐς τοῦ Παρνησοῦ τὰς κορυφὰς καὶ ἐς τὸ Κωρύκιον ἄντρον ἀνηνείκαντο, οἳ δὲ ἐς Ἄμφισσαν τὴν Λοκρίδα ὑπεξῆλθον. πάντες δὲ ὦν οἱ Δελφοὶ ἐξέλιπον τὴν πόλιν, πλὴν ἑξήκοντα ἀνδρῶν καὶ τοῦ προφήτεω. 8.37 ἐπεὶ δὲ ἀγχοῦ ἦσαν οἱ βάρβαροι ἐπιόντες καὶ ἀπώρων τὸ ἱρόν, ἐν τούτῳ ὁ προφήτης, τῷ οὔνομα ἦν Ἀκήρατος, ὁρᾷ πρὸ τοῦ νηοῦ ὅπλα προκείμενα ἔσωθεν ἐκ τοῦ μεγάρου ἐξενηνειγμένα ἱρά, τῶν οὐκ ὅσιον ἦν ἅπτεσθαι ἀνθρώπων οὐδενί. ὃ μὲν δὴ ἤιε Δελφῶν τοῖσι παρεοῦσι σημανέων τὸ τέρας· οἱ δὲ βάρβαροι ἐπειδὴ ἐγίνοντο ἐπειγόμενοι κατὰ τὸ ἱρὸν τῆς Προναίης Ἀθηναίης, ἐπιγίνεταί σφι τέρεα ἔτι μέζονα τοῦ πρὶν γενομένου τέρεος. θῶμα μὲν γὰρ καὶ τοῦτο κάρτα ἐστί, ὅπλα ἀρήια αὐτόματα φανῆναι ἔξω προκείμενα τοῦ νηοῦ· τὰ δὲ δὴ ἐπὶ τούτῳ δεύτερα ἐπιγενόμενα καὶ διὰ πάντων φασμάτων ἄξια θωμάσαι μάλιστα. ἐπεὶ γὰρ δὴ ἦσαν ἐπιόντες οἱ βάρβαροι κατὰ τὸ ἱρὸν τῆς Προναίης Ἀθηναίης, ἐν τούτῳ ἐκ μὲν τοῦ οὐρανοῦ κεραυνοὶ αὐτοῖσι ἐνέπιπτον, ἀπὸ δὲ τοῦ Παρνησοῦ ἀπορραγεῖσαι δύο κορυφαὶ ἐφέροντο πολλῷ πατάγῳ ἐς αὐτοὺς καὶ κατέβαλον συχνούς σφεων, ἐκ δὲ τοῦ ἱροῦ τῆς Προναίης βοή τε καὶ ἀλαλαγμὸς ἐγίνετο.
8.39
τούτους δὲ τοὺς δύο Δελφοὶ λέγουσι εἶναι ἐπιχωρίους ἥρωας, Φύλακόν τε καὶ Αὐτόνοον, τῶν τὰ τεμένεα ἐστὶ περὶ τὸ ἱρόν, Φυλάκου μὲν παρʼ αὐτὴν τὴν ὁδὸν κατύπερθε τοῦ ἱροῦ τῆς Προναίης, Αὐτονόου δὲ πέλας τῆς Κασταλίης ὑπὸ τῇ Ὑαμπείῃ κορυφῇ. οἱ δὲ πεσόντες ἀπὸ τοῦ Παρνησοῦ λίθοι ἔτι καὶ ἐς ἡμέας ἦσαν σόοι, ἐν τῷ τεμένεϊ τῆς Προναίης Ἀθηναίης κείμενοι, ἐς τὸ ἐνέσκηψαν διὰ τῶν βαρβάρων φερόμενοι. τούτων μέν νυν τῶν ἀνδρῶν αὕτη ἀπὸ τοῦ ἱροῦ ἀπαλλαγὴ γίνεται.
8.55
τοῦ δὲ εἵνεκεν τούτων ἐπεμνήσθην, φράσω. ἔστι ἐν τῇ ἀκροπόλι ταύτῃ Ἐρεχθέος τοῦ γηγενέος λεγομένου εἶναι νηός, ἐν τῷ ἐλαίη τε καὶ θάλασσα ἔνι, τὰ λόγος παρὰ Ἀθηναίων Ποσειδέωνά τε καὶ Ἀθηναίην ἐρίσαντας περὶ τῆς χώρης μαρτύρια θέσθαι. ταύτην ὦν τὴν ἐλαίην ἅμα τῷ ἄλλῳ ἱρῷ κατέλαβε ἐμπρησθῆναι ὑπὸ τῶν βαρβάρων· δευτέρῃ δὲ ἡμέρῃ ἀπὸ τῆς ἐμπρήσιος Ἀθηναίων οἱ θύειν ὑπὸ βασιλέος κελευόμενοι ὡς ἀνέβησαν ἐς τὸ ἱρόν, ὥρων βλαστὸν ἐκ τοῦ στελέχεος ὅσον τε πηχυαῖον ἀναδεδραμηκότα. οὗτοι μέν νυν ταῦτα ἔφρασαν.
8.64
οὕτω μὲν οἱ περὶ Σαλαμῖνα ἔπεσι ἀκροβολισάμενοι, ἐπείτε Εὐρυβιάδῃ ἔδοξε, αὐτοῦ παρεσκευάζοντο ὡς ναυμαχήσοντες. ἡμέρη τε ἐγίνετο καὶ ἅμα τῷ ἡλίῳ ἀνιόντι σεισμὸς ἐγένετο ἔν τε τῇ γῇ καὶ τῇ θαλάσσῃ. ἔδοξε δέ σφι εὔξασθαι τοῖσι θεοῖσι καὶ ἐπικαλέσασθαι τοὺς Αἰακίδας συμμάχους. ὡς δέ σφι ἔδοξε, καὶ ἐποίευν ταῦτα· εὐξάμενοι γὰρ πᾶσι τοῖσι θεοῖσι, αὐτόθεν μὲν ἐκ Σαλαμῖνος Αἴαντά τε καὶ Τελαμῶνα ἐπεκαλέοντο, ἐπὶ δὲ Αἰακὸν καὶ τοὺς ἄλλους Αἰακίδας νέα ἀπέστελλον ἐς Αἴγιναν. 8.65 ἔφη δὲ Δίκαιος ὁ Θεοκύδεος, ἀνὴρ Ἀθηναῖος φυγάς τε καὶ παρὰ Μήδοισι λόγιμος γενόμενος τοῦτον τὸν χρόνον, ἐπείτε ἐκείρετο ἡ Ἀττικὴ χώρη ὑπὸ τοῦ πεζοῦ στρατοῦ τοῦ Ξέρξεω ἐοῦσα ἔρημος Ἀθηναίων, τυχεῖν τότε ἐὼν ἅμα Δημαρήτῳ τῷ Λακεδαιμονίῳ ἐν τῷ Θριασίῳ πεδίῳ, ἰδεῖν δὲ κονιορτὸν χωρέοντα ἀπʼ Ἐλευσῖνος ὡς ἀνδρῶν μάλιστά κῃ τρισμυρίων, ἀποθωμάζειν τε σφέας τὸν κονιορτὸν ὅτεων κοτὲ εἴη ἀνθρώπων, καὶ πρόκατε φωνῆς ἀκούειν, καί οἱ φαίνεσθαι τὴν φωνὴν εἶναι τὸν μυστικὸν ἴακχον. εἶναι δʼ ἀδαήμονα τῶν ἱρῶν τῶν ἐν Ἐλευσῖνι γινομένων τὸν Δημάρητον, εἰρέσθαί τε αὐτὸν ὅ τι τὸ φθεγγόμενον εἴη τοῦτο. αὐτὸς δὲ εἰπεῖν “Δημάρητε, οὐκ ἔστι ὅκως οὐ μέγα τι σίνος ἔσται τῇ βασιλέος στρατιῇ· τάδε γὰρ ἀρίδηλα, ἐρήμου ἐούσης τῆς Ἀττικῆς, ὅτι θεῖον τὸ φθεγγόμενον, ἀπʼ Ἐλευσῖνος ἰὸν ἐς τιμωρίην Ἀθηναίοισί τε καὶ τοῖσι συμμάχοισι. καὶ ἢν μέν γε κατασκήψῃ ἐς τὴν Πελοπόννησον, κίνδυνος αὐτῷ τε βασιλέι καὶ τῇ στρατιῇ τῇ ἐν τῇ ἠπείρῳ ἔσται, ἢν δὲ ἐπὶ τὰς νέας τράπηται τὰς ἐν Σαλαμῖνι, τὸν ναυτικὸν στρατὸν κινδυνεύσει βασιλεὺς ἀποβαλεῖν. τὴν δὲ ὁρτὴν ταύτην ἄγουσι Ἀθηναῖοι ἀνὰ πάντα ἔτεα τῇ Μητρὶ καὶ τῇ Κούρῃ, καὶ αὐτῶν τε ὁ βουλόμενος καὶ τῶν ἄλλων Ἑλλήνων μυεῖται· καὶ τὴν φωνὴν τῆς ἀκούεις ἐν ταύτῃ τῇ ὁρτῇ ἰακχάζουσι.” πρὸς ταῦτα εἰπεῖν Δημάρητον “σίγα τε καὶ μηδενὶ ἄλλῳ τὸν λόγον τοῦτον εἴπῃς· ἢν γάρ τοι ἐς βασιλέα ἀνενειχθῇ τὰ ἔπεα ταῦτα, ἀποβαλέεις τὴν κεφαλήν, καὶ σε οὔτε ἐγὼ δυνήσομαι ῥύσασθαι οὔτʼ ἄλλος ἀνθρώπων οὐδὲ εἶς. ἀλλʼ ἔχʼ ἥσυχος, περὶ δὲ στρατιῆς τῆσδε θεοῖσι μελήσει.” τὸν μὲν δὴ ταῦτα παραινέειν, ἐκ δὲ τοῦ κονιορτοῦ καὶ τῆς φωνῆς γενέσθαι νέφος καὶ μεταρσιωθὲν φέρεσθαι ἐπὶ Σαλαμῖνος ἐπὶ τὸ στρατόπεδον τὸ τῶν Ἑλλήνων. οὕτω δὴ αὐτοὺς μαθεῖν ὅτι τὸ ναυτικὸν τὸ Ξέρξεω ἀπολέεσθαι μέλλοι. ταῦτα μὲν Δίκαιος ὁ Θεοκύδεος ἔλεγε, Δημαρήτου τε καὶ ἄλλων μαρτύρων καταπτόμενος.' ' None
sup>
1.5.3 These are the stories of the Persians and the Phoenicians. For my part, I shall not say that this or that story is true, but I shall identify the one who I myself know did the Greeks unjust deeds, and thus proceed with my history, and speak of small and great cities of men alike.
1.7
Now the sovereign power that belonged to the descendants of Heracles fell to the family of Croesus, called the Mermnadae, in the following way. ,Candaules, whom the Greeks call Myrsilus, was the ruler of Sardis ; he was descended from Alcaeus, son of Heracles; Agron son of Ninus, son of Belus, son of Alcaeus, was the first Heraclid king of Sardis and Candaules son of Myrsus was the last. ,The kings of this country before Agron were descendants of Lydus, son of Atys, from whom this whole Lydian district got its name; before that it was called the land of the Meii. ,The Heraclidae, descendants of Heracles and a female slave of Iardanus, received the sovereignty from these and held it, because of an oracle; and they ruled for twenty-two generations, or five hundred and five years, son succeeding father, down to Candaules son of Myrsus. ' "1.8 This Candaules, then, fell in love with his own wife, so much so that he believed her to be by far the most beautiful woman in the world; and believing this, he praised her beauty beyond measure to Gyges son of Dascylus, who was his favorite among his bodyguard; for it was to Gyges that he entrusted all his most important secrets. ,After a little while, Candaules, doomed to misfortune, spoke to Gyges thus: “Gyges, I do not think that you believe what I say about the beauty of my wife; men trust their ears less than their eyes: so you must see her naked.” Gyges protested loudly at this. ,“Master,” he said, “what an unsound suggestion, that I should see my mistress naked! When a woman's clothes come off, she dispenses with her modesty, too. ,Men have long ago made wise rules from which one ought to learn; one of these is that one should mind one's own business. As for me, I believe that your queen is the most beautiful of all women, and I ask you not to ask of me what is lawless.” " 1.26 After the death of Alyattes, his son Croesus, then thirty-five years of age, came to the throne. The first Greeks whom he attacked were the Ephesians. ,These, besieged by him, dedicated their city to Artemis; they did this by attaching a rope to the city wall from the temple of the goddess, which stood seven stades away from the ancient city which was then besieged. ,These were the first whom Croesus attacked; afterwards he made war on the Ionian and Aeolian cities in turn, upon different pretexts: he found graver charges where he could, but sometimes alleged very petty grounds of offense.
1.31
When Solon had provoked him by saying that the affairs of Tellus were so fortunate, Croesus asked who he thought was next, fully expecting to win second prize. Solon answered, “Cleobis and Biton. ,They were of Argive stock, had enough to live on, and on top of this had great bodily strength. Both had won prizes in the athletic contests, and this story is told about them: there was a festival of Hera in Argos, and their mother absolutely had to be conveyed to the temple by a team of oxen. But their oxen had not come back from the fields in time, so the youths took the yoke upon their own shoulders under constraint of time. They drew the wagon, with their mother riding atop it, traveling five miles until they arrived at the temple. ,When they had done this and had been seen by the entire gathering, their lives came to an excellent end, and in their case the god made clear that for human beings it is a better thing to die than to live. The Argive men stood around the youths and congratulated them on their strength; the Argive women congratulated their mother for having borne such children. ,She was overjoyed at the feat and at the praise, so she stood before the image and prayed that the goddess might grant the best thing for man to her children Cleobis and Biton, who had given great honor to the goddess. ,After this prayer they sacrificed and feasted. The youths then lay down in the temple and went to sleep and never rose again; death held them there. The Argives made and dedicated at Delphi statues of them as being the best of men.”
1.64.2
(He had conquered Naxos too and put Lygdamis in charge.) And besides this, he purified the island of Delos as a result of oracles, and this is how he did it: he removed all the dead that were buried in ground within sight of the temple and conveyed them to another part of Delos . ' "
1.92
There are many offerings of Croesus' in Hellas, and not only those of which I have spoken. There is a golden tripod at Thebes in Boeotia, which he dedicated to Apollo of Ismenus; at Ephesus there are the oxen of gold and the greater part of the pillars; and in the temple of Proneia at Delphi, a golden shield. All these survived to my lifetime; but other of the offerings were destroyed. ,And the offerings of Croesus at Branchidae of the Milesians, as I learn by inquiry, are equal in weight and like those at Delphi . Those which he dedicated at Delphi and the shrine of Amphiaraus were his own, the first-fruits of the wealth inherited from his father; the rest came from the estate of an enemy who had headed a faction against Croesus before he became king, and conspired to win the throne of Lydia for Pantaleon. ,This Pantaleon was a son of Alyattes, and half-brother of Croesus: Croesus was Alyattes' son by a Carian and Pantaleon by an Ionian mother. ,So when Croesus gained the sovereignty by his father's gift, he put the man who had conspired against him to death by drawing him across a carding-comb, and first confiscated his estate, then dedicated it as and where I have said. This is all that I shall say of Croesus' offerings. " "
1.94
The customs of the Lydians are like those of the Greeks, except that they make prostitutes of their female children. They were the first men whom we know who coined and used gold and silver currency; and they were the first to sell by retail. ,And, according to what they themselves say, the games now in use among them and the Greeks were invented by the Lydians: these, they say, were invented among them at the time when they colonized Tyrrhenia. This is their story: ,In the reign of Atys son of Manes there was great scarcity of food in all Lydia . For a while the Lydians bore this with what patience they could; presently, when the famine did not abate, they looked for remedies, and different plans were devised by different men. Then it was that they invented the games of dice and knuckle-bones and ball and all other forms of game except dice, which the Lydians do not claim to have discovered. ,Then, using their discovery to lighten the famine, every other day they would play for the whole day, so that they would not have to look for food, and the next day they quit their play and ate. This was their way of life for eighteen years. ,But the famine did not cease to trouble them, and instead afflicted them even more. At last their king divided the people into two groups, and made them draw lots, so that the one group should remain and the other leave the country; he himself was to be the head of those who drew the lot to remain there, and his son, whose name was Tyrrhenus, of those who departed. ,Then the one group, having drawn the lot, left the country and came down to Smyrna and built ships, in which they loaded all their goods that could be transported aboard ship, and sailed away to seek a livelihood and a country; until at last, after sojourning with one people after another, they came to the Ombrici, where they founded cities and have lived ever since. ,They no longer called themselves Lydians, but Tyrrhenians, after the name of the king's son who had led them there.The Lydians, then, were enslaved by the Persians. " 1.105 From there they marched against Egypt : and when they were in the part of Syria called Palestine, Psammetichus king of Egypt met them and persuaded them with gifts and prayers to come no further. ,So they turned back, and when they came on their way to the city of Ascalon in Syria, most of the Scythians passed by and did no harm, but a few remained behind and plundered the temple of Heavenly Aphrodite. ,This temple, I discover from making inquiry, is the oldest of all the temples of the goddess, for the temple in Cyprus was founded from it, as the Cyprians themselves say; and the temple on Cythera was founded by Phoenicians from this same land of Syria . ,But the Scythians who pillaged the temple, and all their descendants after them, were afflicted by the goddess with the “female” sickness: and so the Scythians say that they are afflicted as a consequence of this and also that those who visit Scythian territory see among them the condition of those whom the Scythians call “Hermaphrodites”.
1.131
As to the customs of the Persians, I know them to be these. It is not their custom to make and set up statues and temples and altars, but those who do such things they think foolish, because, I suppose, they have never believed the gods to be like men, as the Greeks do; ,but they call the whole circuit of heaven Zeus, and to him they sacrifice on the highest peaks of the mountains; they sacrifice also to the sun and moon and earth and fire and water and winds. ,From the beginning, these are the only gods to whom they have ever sacrificed; they learned later to sacrifice to the “heavenly” Aphrodite from the Assyrians and Arabians. She is called by the Assyrians Mylitta, by the Arabians Alilat, by the Persians Mitra.
1.146
For this reason, and for no other, the Ionians too made twelve cities; for it would be foolishness to say that these are more truly Ionian or better born than the other Ionians; since not the least part of them are Abantes from Euboea, who are not Ionians even in name, and there are mingled with them Minyans of Orchomenus, Cadmeans, Dryopians, Phocian renegades from their nation, Molossians, Pelasgian Arcadians, Dorians of Epidaurus, and many other tribes; ,and as for those who came from the very town-hall of Athens and think they are the best born of the Ionians, these did not bring wives with them to their settlements, but married Carian women whose parents they had put to death. ,For this slaughter, these women made a custom and bound themselves by oath (and enjoined it on their daughters) that no one would sit at table with her husband or call him by his name, because the men had married them after slaying their fathers and husbands and sons. This happened at Miletus . ' "
1.157
After giving these commands on his journey, he marched away into the Persian country. But Pactyes, learning that an army sent against him was approaching, was frightened and fled to Cyme . ,Mazares the Mede, when he came to Sardis with the part that he had of Cyrus' host and found Pactyes' followers no longer there, first of all compelled the Lydians to carry out Cyrus' commands; and by his order they changed their whole way of life. ,After this, he sent messengers to Cyme demanding that Pactyes be surrendered. The Cymaeans resolved to make the god at Branchidae their judge as to what course they should take; for there was an ancient place of divination there, which all the Ionians and Aeolians used to consult; the place is in the land of Miletus, above the harbor of Panormus . " '1.158 The men of Cyme, then, sent to Branchidae to inquire of the shrine what they should do in the matter of Pactyes that would be most pleasing to the gods; and the oracle replied that they must surrender Pactyes to the Persians. ,When this answer came back to them, they set about surrendering him. But while the greater part were in favor of doing this, Aristodicus son of Heraclides, a notable man among the citizens, stopped the men of Cyme from doing it; for he did not believe the oracle and thought that those who had inquired of the god spoke falsely; until at last a second band of inquirers was sent to inquire concerning Pactyes, among whom was Aristodicus. 1.159 When they came to Branchidae, Aristodicus, speaking for all, put this question to the oracle: “Lord, Pactyes the Lydian has come to us a suppliant fleeing a violent death at the hands of the Persians; and they demand him of us, telling the men of Cyme to surrender him. ,But we, as much as we fear the Persian power, have not dared give up this suppliant of ours until it is clearly made known to us by you whether we are to do this or not.” Thus Aristodicus inquired; and the god again gave the same answer, that Pactyes should be surrendered to the Persians. ,With that Aristodicus did as he had already decided; he went around the temple, and took away the sparrows and all the families of nesting birds that were in it. But while he was doing so, a voice (they say) came out of the inner shrine calling to Aristodicus, and saying, “Vilest of men, how dare you do this? Will you rob my temple of those that take refuge with me?” ,Then Aristodicus had his answer ready: “Lord,” he said, “will you save your own suppliants, yet tell the men of Cyme to deliver up theirs?” But the god replied, “Yes, I do command them, so that you may perish all the sooner for your impiety, and never again come to inquire of my oracle about giving up those that seek refuge with you.”
1.160
When the Cymaeans heard this answer, they sent Pactyes away to Mytilene ; for they were anxious not to perish for delivering him up or to be besieged for keeping him with them. ,Then Mazares sent a message to Mytilene demanding the surrender of Pactyes, and the Mytilenaeans prepared to give him, for a price; I cannot say exactly how much it was, for the bargain was never fulfilled; ,for when the Cymaeans learned what the Mytilenaeans were about, they sent a ship to Lesbos and took Pactyes away to Chios . From there he was dragged out of the temple of City-guarding Athena and delivered up by the Chians, ,who received in return Atarneus, which is a district in Mysia opposite Lesbos . The Persians thus received Pactyes and kept him guarded, so that they might show him to Cyrus; ,and for a long time no one would use barley meal from this land of Atarneus in sacrifices to any god, or make sacrificial cakes of what grew there; everything that came from that country was kept away from any sacred rite.
1.199
The foulest Babylonian custom is that which compels every woman of the land to sit in the temple of Aphrodite and have intercourse with some stranger once in her life. Many women who are rich and proud and disdain to mingle with the rest, drive to the temple in covered carriages drawn by teams, and stand there with a great retinue of attendants. ,But most sit down in the sacred plot of Aphrodite, with crowns of cord on their heads; there is a great multitude of women coming and going; passages marked by line run every way through the crowd, by which the men pass and make their choice. ,Once a woman has taken her place there, she does not go away to her home before some stranger has cast money into her lap, and had intercourse with her outside the temple; but while he casts the money, he must say, “I invite you in the name of Mylitta” (that is the Assyrian name for Aphrodite). ,It does not matter what sum the money is; the woman will never refuse, for that would be a sin, the money being by this act made sacred. So she follows the first man who casts it and rejects no one. After their intercourse, having discharged her sacred duty to the goddess, she goes away to her home; and thereafter there is no bribe however great that will get her. ,So then the women that are fair and tall are soon free to depart, but the uncomely have long to wait because they cannot fulfill the law; for some of them remain for three years, or four. There is a custom like this in some parts of Cyprus .
2.50
In fact, the names of nearly all the gods came to Hellas from Egypt . For I am convinced by inquiry that they have come from foreign parts, and I believe that they came chiefly from Egypt . ,Except the names of Poseidon and the Dioscuri, as I have already said, and Hera, and Hestia, and Themis, and the Graces, and the Nereids, the names of all the gods have always existed in Egypt . I only say what the Egyptians themselves say. The gods whose names they say they do not know were, as I think, named by the Pelasgians, except Poseidon, the knowledge of whom they learned from the Libyans. ,Alone of all nations the Libyans have had among them the name of Poseidon from the beginning, and they have always honored this god. The Egyptians, however, are not accustomed to pay any honors to heroes.
2.159
Necos, then, stopped work on the canal and engaged in preparations for war; some of his ships of war were built on the northern sea, and some in the Arabian Gulf, by the Red Sea coast: the winches for landing these can still be seen. ,He used these ships when needed, and with his land army met and defeated the Syrians at Magdolus, taking the great Syrian city of Cadytis after the battle. ,He sent to Branchidae of Miletus and dedicated there to Apollo the garments in which he won these victories. Then he died after a reign of sixteen years, and his son Psammis reigned in his place.
3.48
The Corinthians also enthusiastically helped to further the expedition against Samos . For an outrage had been done them by the Samians a generation before this expedition, about the time of the robbery of the bowl. ,Periander son of Cypselus sent to Alyattes at Sardis three hundred boys, sons of notable men in Corcyra, to be made eunuchs. The Corinthians who brought the boys put in at Samos ; and when the Samians heard why the boys were brought, first they instructed them to take sanctuary in the temple of Artemis, ,then they would not allow the suppliants to be dragged from the temple; and when the Corinthians tried to starve the boys out, the Samians held a festival which they still celebrate in the same fashion; throughout the time that the boys were seeking asylum, they held nightly dances of young men and women to which it was made a custom to bring cakes of sesame and honey, so that the Corcyraean boys might snatch these and have food. ,This continued to be done until the Corinthian guards left their charge and departed; then the Samians took the boys back to Corcyra .
4.33
But the Delians say much more about them than any others do. They say that offerings wrapped in straw are brought from the Hyperboreans to Scythia; when these have passed Scythia, each nation in turn receives them from its neighbors until they are carried to the Adriatic sea, which is the most westerly limit of their journey; ,from there, they are brought on to the south, the people of Dodona being the first Greeks to receive them. From Dodona they come down to the Melian gulf, and are carried across to Euboea, and one city sends them on to another until they come to Carystus; after this, Andros is left out of their journey, for Carystians carry them to Tenos, and Tenians to Delos. ,Thus (they say) these offerings come to Delos. But on the first journey, the Hyperboreans sent two maidens bearing the offerings, to whom the Delians give the names Hyperoche and Laodice, and five men of their people with them as escort for safe conduct, those who are now called Perpherees and greatly honored at Delos. ,But when those whom they sent never returned, they took it amiss that they should be condemned always to be sending people and not getting them back, and so they carry the offerings, wrapped in straw, to their borders, and tell their neighbors to send them on from their own country to the next; ,and the offerings, it is said, come by this conveyance to Delos. I can say of my own knowledge that there is a custom like these offerings; namely, that when the Thracian and Paeonian women sacrifice to the Royal Artemis, they have straw with them while they sacrifice. 4.34 I know that they do this. The Delian girls and boys cut their hair in honor of these Hyperborean maidens, who died at Delos; the girls before their marriage cut off a tress and lay it on the tomb, wound around a spindle ,(this tomb is at the foot of an olive-tree, on the left hand of the entrance of the temple of Artemis); the Delian boys twine some of their hair around a green stalk, and lay it on the tomb likewise.
4.35.4
Furthermore, they say that when the thighbones are burnt in sacrifice on the altar, the ashes are all cast on the burial-place of Opis and Arge, behind the temple of Artemis, looking east, nearest the refectory of the people of Ceos. 4.35 In this way, then, these maidens are honored by the inhabitants of Delos. These same Delians relate that two virgins, Arge and Opis, came from the Hyperboreans by way of the aforesaid peoples to Delos earlier than Hyperoche and Laodice; ,these latter came to bring to Eileithyia the tribute which they had agreed to pay for easing child-bearing; but Arge and Opis, they say, came with the gods themselves, and received honors of their own from the Delians. ,For the women collected gifts for them, calling upon their names in the hymn made for them by Olen of Lycia; it was from Delos that the islanders and Ionians learned to sing hymns to Opis and Arge, calling upon their names and collecting gifts (this Olen, after coming from Lycia, also made the other and ancient hymns that are sung at Delos). ,Furthermore, they say that when the thighbones are burnt in sacrifice on the altar, the ashes are all cast on the burial-place of Opis and Arge, behind the temple of Artemis, looking east, nearest the refectory of the people of Ceos.
4.79
But when things had to turn out badly for him, they did so for this reason: he conceived a desire to be initiated into the rites of the Bacchic Dionysus; and when he was about to begin the sacred mysteries, he saw the greatest vision. ,He had in the city of the Borysthenites a spacious house, grand and costly (the same house I just mentioned), all surrounded by sphinxes and griffins worked in white marble; this house was struck by a thunderbolt. And though the house burnt to the ground, Scyles none the less performed the rite to the end. ,Now the Scythians reproach the Greeks for this Bacchic revelling, saying that it is not reasonable to set up a god who leads men to madness. ,So when Scyles had been initiated into the Bacchic rite, some one of the Borysthenites scoffed at the Scythians: “You laugh at us, Scythians, because we play the Bacchant and the god possesses us; but now this deity has possessed your own king, so that he plays the Bacchant and is maddened by the god. If you will not believe me, follow me now and I will show him to you.” ,The leading men among the Scythians followed him, and the Borysthenite brought them up secretly onto a tower; from which, when Scyles passed by with his company of worshippers, they saw him playing the Bacchant; thinking it a great misfortune, they left the city and told the whole army what they had seen. ' "
4.103
Among these, the Tauri have the following customs: all ship-wrecked men, and any Greeks whom they capture in their sea-raids, they sacrifice to the Virgin goddess as I will describe: after the first rites of sacrifice, they strike the victim on the head with a club; ,according to some, they then place the head on a pole and throw the body off the cliff on which their temple stands; others agree as to the head, but say that the body is buried, not thrown off the cliff. The Tauri themselves say that this deity to whom they sacrifice is Agamemnon's daughter Iphigenia. ,As for enemies whom they defeat, each cuts his enemy's head off and carries it away to his house, where he places it on a tall pole and stands it high above the dwelling, above the smoke-vent for the most part. These heads, they say, are set up to guard the whole house. The Tauri live by plundering and war. " "
4.181
I have now described all the nomadic Libyans who live on the coast. Farther inland than these is that Libyan country which is haunted by wild beasts, and beyond this wild beasts' haunt runs a ridge of sand that stretches from Thebes of Egypt to the Pillars of Heracles. ,At intervals of about ten days' journey along this ridge there are masses of great lumps of salt in hills; on the top of every hill, a fountain of cold sweet water shoots up from the midst of the salt; men live around it who are farthest away toward the desert and inland from the wild beasts' country. The first on the journey from Thebes, ten days distant from there, are the Ammonians, who follow the worship of the Zeus of Thebes ; for, as I have said before, the image of Zeus at Thebes has the head of a ram. ,They have another spring of water besides, which is warm at dawn, and colder at market-time, and very cold at noon; ,and it is then that they water their gardens; as the day declines, the coldness abates, until at sunset the water grows warm. It becomes ever hotter and hotter until midnight, and then it boils and bubbles; after midnight it becomes ever cooler until dawn. This spring is called the Spring of the Sun. " "
5.72
When Cleomenes had sent for and demanded the banishment of Cleisthenes and the Accursed, Cleisthenes himself secretly departed. Afterwards, however, Cleomenes appeared in Athens with no great force. Upon his arrival, he, in order to take away the curse, banished seven hundred Athenian families named for him by Isagoras. Having so done he next attempted to dissolve the Council, entrusting the offices of government to Isagoras' faction. ,The Council, however, resisted him, whereupon Cleomenes and Isagoras and his partisans seized the acropolis. The rest of the Athenians united and besieged them for two days. On the third day as many of them as were Lacedaemonians left the country under truce. ,The prophetic voice that Cleomenes heard accordingly had its fulfillment, for when he went up to the acropolis with the intention of taking possession of it, he approached the shrine of the goddess to address himself to her. The priestess rose up from her seat, and before he had passed through the door-way, she said, “Go back, Lacedaemonian stranger, and do not enter the holy place since it is not lawful that Dorians should pass in here. “My lady,” he answered, “I am not a Dorian, but an Achaean.” ,So without taking heed of the omen, he tried to do as he pleased and was, as I have said, then again cast out together with his Lacedaemonians. As for the rest, the Athenians imprisoned them under sentence of death. Among the prisoners was Timesitheus the Delphian, whose achievements of strength and courage were quite formidable. " 5.83 Now at this time, as before it, the Aeginetans were in all matters still subject to the Epidaurians and even crossed to Epidaurus for the hearing of their own private lawsuits. From this time, however, they began to build ships, and stubbornly revolted from the Epidaurians. ,In the course of this struggle, they did the Epidaurians much damage and stole their images of Damia and Auxesia. These they took away and set them up in the middle of their own country at a place called Oea, about twenty furlongs distant from their city. ,Having set them up in this place they sought their favor with sacrifices and female choruses in the satirical and abusive mode. Ten men were appointed providers of a chorus for each of the deities, and the choruses aimed their raillery not at any men but at the women of the country. The Epidaurians too had the same rites, and they have certain secret rites as well. 5.84 When these images were stolen, the Epidaurians ceased from fulfilling their agreement with the Athenians. Then the Athenians sent an angry message to the Epidaurians who pleaded in turn that they were doing no wrong. “For as long,” they said, “as we had the images in our country, we fulfilled our agreement. Now that we are deprived of them, it is not just that we should still be paying. Ask your dues of the men of Aegina, who have the images.” ,The Athenians therefore sent to Aegina and demanded that the images be restored, but the Aeginetans answered that they had nothing to do with the Athenians. ' "5.85 The Athenians report that after making this demand, they despatched one trireme with certain of their citizens who, coming in the name of the whole people to Aegina, attempted to tear the images, as being made of Attic wood, from their bases so that they might carry them away. ,When they could not obtain possession of them in this manner, they tied cords around the images with which they could be dragged. While they were attempting to drag them off, they were overtaken both by a thunderstorm and an earthquake. This drove the trireme's crew to such utter madness that they began to slay each other as if they were enemies. At last only one of all was left, who returned by himself to Phalerum." '5.86 This is the Athenian version of the matter, but the Aeginetans say that the Athenians came not in one ship only, for they could easily have kept off a single ship, or several, for that matter, even if they had no navy themselves. The truth was, they said, that the Athenians descended upon their coasts with many ships and that they yielded to them without making a fight of it at sea. ,They are not able to determine clearly whether it was because they admitted to being weaker at sea-fighting that they yielded, or because they were planning what they then actually did. ,When, as the Aeginetans say, no man came out to fight with them, the Athenians disembarked from their ships and turned their attention to the images. Unable to drag them from the bases, they fastened cords on them and dragged them until they both—this I cannot believe, but another might—fell on their knees. Both have remained in this position ever since. ,This is what the Athenians did, but the Aeginetans say that they discovered that the Athenians were about to make war upon them and therefore assured themselves of help from the Argives. So when the Athenians disembarked on the land of Aegina, the Argives came to aid the Aeginetans, crossing over from Epidaurus to the island secretly. They then fell upon the Athenians unaware and cut them off from their ships. It was at this moment that the thunderstorm and earthquake came upon them
5.92
These were the words of the Lacedaemonians, but their words were ill-received by the greater part of their allies. The rest then keeping silence, Socles, a Corinthian, said, ,“In truth heaven will be beneath the earth and the earth aloft above the heaven, and men will dwell in the sea and fishes where men dwelt before, now that you, Lacedaemonians, are destroying the rule of equals and making ready to bring back tyranny into the cities, tyranny, a thing more unrighteous and bloodthirsty than anything else on this earth. ,If indeed it seems to you to be a good thing that the cities be ruled by tyrants, set up a tyrant among yourselves first and then seek to set up such for the rest. As it is, however, you, who have never made trial of tyrants and take the greatest precautions that none will arise at Sparta, deal wrongfully with your allies. If you had such experience of that thing as we have, you would be more prudent advisers concerning it than you are now.” ,The Corinthian state was ordered in such manner as I will show.There was an oligarchy, and this group of men, called the Bacchiadae, held sway in the city, marrying and giving in marriage among themselves. Now Amphion, one of these men, had a crippled daughter, whose name was Labda. Since none of the Bacchiadae would marry her, she was wedded to Eetion son of Echecrates, of the township of Petra, a Lapith by lineage and of the posterity of Caeneus. ,When no sons were born to him by this wife or any other, he set out to Delphi to enquire concerning the matter of acquiring offspring. As soon as he entered, the Pythian priestess spoke these verses to him:
5.98 Aristagoras sailed before the rest, and when he came to Miletus, he devised a plan from which no advantage was to accrue to the Ionians (nor indeed was that the purpose of his plan, but rather to vex king Darius). He sent a man into Phrygia, to the Paeonians who had been led captive from the Strymon by Megabazus, and now dwelt in a Phrygian territory and village by themselves. When the man came to the Paeonians, he spoke as follows: ,“Men of Paeonia, I have been sent by Aristagoras, tyrant of Miletus, to show you the way to deliverance, if you are disposed to obey. All Ionia is now in revolt against the king, and it is possible for you to win your own way back safely to your own land, but afterwards we will take care of you.” ,The Paeonians were very glad when they heard that, and although some of them remained where they were for fear of danger, the rest took their children and women and fled to the sea. After arriving there, the Paeonians crossed over to Chios. ,They were already in Chios, when a great host of Persian horsemen came after them in pursuit. Unable to overtake them, the Persians sent to Chios, commanding the Paeonians to go back. The Paeonians would not consent to this, but were brought from Chios by the Chians to Lesbos and carried by the Lesbians to Doriscus, from where they made their way by land to Paeonia.
5.105
Onesilus, then, besieged Amathus. When it was reported to Darius that Sardis had been taken and burnt by the Athenians and Ionians and that Aristagoras the Milesian had been leader of the conspiracy for the making of this plan, he at first, it is said, took no account of the Ionians since he was sure that they would not go unpunished for their rebellion. Darius did, however, ask who the Athenians were, and after receiving the answer, he called for his bow. This he took and, placing an arrow on it, and shot it into the sky, praying as he sent it aloft, ,“O Zeus, grant me vengeance on the Athenians.” Then he ordered one of his servants to say to him three times whenever dinner was set before him, “Master, remember the Athenians.”
6.21
Now when the Milesians suffered all this at the hands of the Persians, the Sybarites (who had lost their city and dwelt in Laus and Scidrus) did not give them equal return for what they had done. When Sybaris was taken by the Crotoniates, all the people of Miletus, young and old, shaved their heads and made great public lamentation; no cities which we know were ever so closely joined in friendship as these. ,The Athenians acted very differently. The Athenians made clear their deep grief for the taking of Miletus in many ways, but especially in this: when Phrynichus wrote a play entitled “The Fall of Miletus” and produced it, the whole theater fell to weeping; they fined Phrynichus a thousand drachmas for bringing to mind a calamity that affected them so personally, and forbade the performance of that play forever.
6.75
When the Lacedaemonians learned that Cleomenes was doing this, they took fright and brought him back to Sparta to rule on the same terms as before. Cleomenes had already been not entirely in his right mind, and on his return from exile a mad sickness fell upon him: any Spartan that he happened to meet he would hit in the face with his staff. ,For doing this, and because he was out of his mind, his relatives bound him in the stocks. When he was in the stocks and saw that his guard was left alone, he demanded a dagger; the guard at first refused to give it, but Cleomenes threatened what he would do to him when he was freed, until the guard, who was a helot, was frightened by the threats and gave him the dagger. ,Cleomenes took the weapon and set about slashing himself from his shins upwards; from the shin to the thigh he cut his flesh lengthways, then from the thigh to the hip and the sides, until he reached the belly, and cut it into strips; thus he died, as most of the Greeks say, because he persuaded the Pythian priestess to tell the tale of Demaratus. The Athenians alone say it was because he invaded Eleusis and laid waste the precinct of the gods. The Argives say it was because when Argives had taken refuge after the battle in their temple of Argus he brought them out and cut them down, then paid no heed to the sacred grove and set it on fire.
6.91
But this happened later. The rich men of Aegina gained mastery over the people, who had risen against them with Nicodromus, then made them captive and led them out to be killed. Because of this a curse fell upon them, which despite all their efforts they could not get rid of by sacrifice, and they were driven out of their island before the goddess would be merciful to them. ,They had taken seven hundred of the people alive; as they led these out for slaughter one of them escaped from his bonds and fled to the temple gate of Demeter the Lawgiver, where he laid hold of the door-handles and clung to them. They could not tear him away by force, so they cut off his hands and carried him off, and those hands were left clinging fast to the door-handles. ' "
6.97
While they did this, the Delians also left Delos and fled away to Tenos. As his expedition was sailing landwards, Datis went on ahead and bade his fleet anchor not off Delos, but across the water off Rhenaea. Learning where the Delians were, he sent a herald to them with this proclamation: ,“Holy men, why have you fled away, and so misjudged my intent? It is my own desire, and the king's command to me, to do no harm to the land where the two gods were born, neither to the land itself nor to its inhabitants. So return now to your homes and dwell on your island.” He made this proclamation to the Delians, and then piled up three hundred talents of frankincense on the altar and burnt it. " '6.98 After doing this, Datis sailed with his army against Eretria first, taking with him Ionians and Aeolians; and after he had put out from there, Delos was shaken by an earthquake, the first and last, as the Delians say, before my time. This portent was sent by heaven, as I suppose, to be an omen of the ills that were coming on the world. ,For in three generations, that is, in the time of Darius son of Hystaspes and Xerxes son of Darius and Artaxerxes son of Xerxes, more ills happened to Hellas than in twenty generations before Darius; some coming from the Persians, some from the wars for preeminence among the chief of the nations themselves. ,Thus it was no marvel that there should be an earthquake in Delos when there had been none before. Also there was an oracle concerning Delos, where it was written:
6.105 While still in the city, the generals first sent to Sparta the herald Philippides, an Athenian and a long-distance runner who made that his calling. As Philippides himself said when he brought the message to the Athenians, when he was in the Parthenian mountain above Tegea he encountered Pan. ,Pan called out Philippides' name and bade him ask the Athenians why they paid him no attention, though he was of goodwill to the Athenians, had often been of service to them, and would be in the future. ,The Athenians believed that these things were true, and when they became prosperous they established a sacred precinct of Pan beneath the Acropolis. Ever since that message they propitiate him with annual sacrifices and a torch-race. " "6.106 This Philippides was in Sparta on the day after leaving the city of Athens, that time when he was sent by the generals and said that Pan had appeared to him. He came to the magistrates and said, ,“Lacedaemonians, the Athenians ask you to come to their aid and not allow the most ancient city among the Hellenes to fall into slavery at the hands of the foreigners. Even now Eretria has been enslaved, and Hellas has become weaker by an important city.” ,He told them what he had been ordered to say, and they resolved to send help to the Athenians, but they could not do this immediately, for they were unwilling to break the law. It was the ninth day of the rising month, and they said that on the ninth they could not go out to war until the moon's circle was full." '6.107 So they waited for the full moon, while the foreigners were guided to Marathon by Hippias son of Pisistratus. The previous night Hippias had a dream in which he slept with his mother. ,He supposed from the dream that he would return from exile to Athens, recover his rule, and end his days an old man in his own country. Thus he reckoned from the dream. Then as guide he unloaded the slaves from Eretria onto the island of the Styrians called Aegilia, and brought to anchor the ships that had put ashore at Marathon, then marshalled the foreigners who had disembarked onto land. ,As he was tending to this, he happened to sneeze and cough more violently than usual. Since he was an elderly man, most of his teeth were loose, and he lost one of them by the force of his cough. It fell into the sand and he expended much effort in looking for it, but the tooth could not be found. ,He groaned aloud and said to those standing by him: “This land is not ours and we will not be able to subdue it. My tooth holds whatever share of it was mine.”
6.118
Datis journeyed with his army to Asia, and when he arrived at Myconos he saw a vision in his sleep. What that vision was is not told, but as soon as day broke Datis made a search of his ships. He found in a Phoenician ship a gilded image of Apollo, and asked where this plunder had been taken. Learning from what temple it had come, he sailed in his own ship to Delos. ,The Delians had now returned to their island, and Datis set the image in the temple, instructing the Delians to carry it away to Theban Delium, on the coast opposite Chalcis. ,Datis gave this order and sailed away, but the Delians never carried that statue away; twenty years later the Thebans brought it to Delium by command of an oracle.
7.94
The Ionians furnished a hundred ships; their equipment was like the Greek. These Ionians, as long as they were in the Peloponnese, dwelt in what is now called Achaia, and before Danaus and Xuthus came to the Peloponnese, as the Greeks say, they were called Aegialian Pelasgians. They were named Ionians after Ion the son of Xuthus.
7.189
The story is told that because of an oracle the Athenians invoked Boreas, the north wind, to help them, since another oracle told them to summon their son-in-law as an ally. According to the Hellenic story, Boreas had an Attic wife, Orithyia, the daughter of Erechtheus, ancient king of Athens. ,Because of this connection, so the tale goes, the Athenians considered Boreas to be their son-in-law. They were stationed off Chalcis in Euboea, and when they saw the storm rising, they then, if they had not already, sacrificed to and called upon Boreas and Orithyia to help them by destroying the barbarian fleet, just as before at Athos. ,I cannot say whether this was the cause of Boreas falling upon the barbarians as they lay at anchor, but the Athenians say that he had come to their aid before and that he was the agent this time. When they went home, they founded a sacred precinct of Boreas beside the Ilissus river.
7.191
There was no counting how many grain-ships and other vessels were destroyed. The generals of the fleet were afraid that the Thessalians might attack them now that they had been defeated, so they built a high palisade out of the wreckage. ,The storm lasted three days. Finally the Magi made offerings and cast spells upon the wind, sacrificing also to Thetis and the Nereids. In this way they made the wind stop on the fourth day—or perhaps it died down on its own. They sacrificed to Thetis after hearing from the Ionians the story that it was from this place that Peleus had carried her off and that all the headland of Sepia belonged to her and to the other Nereids. 7.192 The storm, then, ceased on the fourth day. Now the scouts stationed on the headlands of Euboea ran down and told the Hellenes all about the shipwreck on the second day after the storm began. ,After hearing this they prayed to Poseidon as their savior and poured libations. Then they hurried to Artemisium hoping to find few ships opposing them. So they came to Artemisium a second time and made their station there. From that time on they call Poseidon their savior.
8.36
When the Delphians learned all this, they were very much afraid, and in their great fear they inquired of the oracle whether they should bury the sacred treasure in the ground or take it away to another country. The god told them to move nothing, saying that he was able to protect what belonged to him. ,Upon hearing that, the Delphians took thought for themselves. They sent their children and women overseas to Achaia. Most of the men went up to the peaks of Parnassus and carried their goods into the Corycian cave, but some escaped to Amphissa in Locris. In short, all the Delphians left the town save sixty men and the prophet. 8.37 Now when the barbarians drew near and could see the temple, the prophet, whose name was Aceratus, saw certain sacred arms, which no man might touch without sacrilege, brought out of the chamber within and laid before the shrine. ,So he went to tell the Delphians of this miracle, but when the barbarians came with all speed near to the temple of Athena Pronaea, they were visited by miracles yet greater than the aforesaid. Marvellous indeed it is, that weapons of war should of their own motion appear lying outside in front of the shrine, but the visitation which followed was more wondrous than anything else ever seen. ,When the barbarians were near to the temple of Athena Pronaea, they were struck by thunderbolts from the sky, and two peaks broken off from Parnassus came rushing among them with a mighty noise and overwhelmed many of them. In addition to this a shout and a cry of triumph were heard from the temple of Athena. ' "
8.39
These two, say the Delphians, were the native heroes Phylacus and Autonous, whose precincts are near the temple, Phylacus' by the road itself above the shrine of Athena Pronaea, and Autonous' near the Castalian spring, under the Hyarapean Peak. ,The rocks that fell from Parnassus were yet to be seen in my day, lying in the precinct of Athena Pronaea, from where their descent through the foreigners' ranks had hurled them. Such, then, was the manner of those men's departure from the temple. " "
8.55
I will tell why I have mentioned this. In that acropolis is a shrine of Erechtheus, called the “Earthborn,” and in the shrine are an olive tree and a pool of salt water. The story among the Athenians is that they were set there by Poseidon and Athena as tokens when they contended for the land. It happened that the olive tree was burnt by the barbarians with the rest of the sacred precinct, but on the day after its burning, when the Athenians ordered by the king to sacrifice went up to the sacred precinct, they saw a shoot of about a cubit's length sprung from the stump, and they reported this. " 8.64 After this skirmish of words, since Eurybiades had so resolved, the men at Salamis prepared to fight where they were. At sunrise on the next day there was an earthquake on land and sea, ,and they resolved to pray to the gods and summon the sons of Aeacus as allies. When they had so resolved, they did as follows: they prayed to all the gods, called Ajax and Telamon to come straight from Salamis, and sent a ship to Aegina for Aeacus and his sons. ' "8.65 Dicaeus son of Theocydes, an Athenian exile who had become important among the Medes, said that at the time when the land of Attica was being laid waste by Xerxes' army and there were no Athenians in the country, he was with Demaratus the Lacedaemonian on the Thriasian plain and saw advancing from Eleusis a cloud of dust as if raised by the feet of about thirty thousand men. They marvelled at what men might be raising such a cloud of dust and immediately heard a cry. The cry seemed to be the “Iacchus” of the mysteries, ,and when Demaratus, ignorant of the rites of Eleusis, asked him what was making this sound, Dicaeus said, “Demaratus, there is no way that some great disaster will not befall the king's army. Since Attica is deserted, it is obvious that this voice is divine and comes from Eleusis to help the Athenians and their allies. ,If it descends upon the Peloponnese, the king himself and his army on the mainland will be endangered. If, however, it turns towards the ships at Salamis, the king will be in danger of losing his fleet. ,Every year the Athenians observe this festival for the Mother and the Maiden, and any Athenian or other Hellene who wishes is initiated. The voice which you hear is the ‘Iacchus’ they cry at this festival.” To this Demaratus replied, “Keep silent and tell this to no one else. ,If these words of yours are reported to the king, you will lose your head, and neither I nor any other man will be able to save you, so be silent. The gods will see to the army.” ,Thus he advised, and after the dust and the cry came a cloud, which rose aloft and floated away towards Salamis to the camp of the Hellenes. In this way they understood that Xerxes' fleet was going to be destroyed. Dicaeus son of Theocydes used to say this, appealing to Demaratus and others as witnesses. " ' None
17. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Artemis • Artemis (goddess) • Artemis (goddess), sanctuary at Brauron • festivals, Artemis Brauronia

 Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 524, 525; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 118, 221, 230

149c οὐκ ἔδωκε μαιεύεσθαι, ὅτι ἡ ἀνθρωπίνη φύσις ἀσθενεστέρα ἢ λαβεῖν τέχνην ὧν ἂν ᾖ ἄπειρος· ταῖς δὲ διʼ ἡλικίαν ἀτόκοις προσέταξε τιμῶσα τὴν αὑτῆς ὁμοιότητα. ΘΕΑΙ. εἰκός. ΣΩ. οὐκοῦν καὶ τόδε εἰκός τε καὶ ἀναγκαῖον, τὰς κυούσας καὶ μὴ γιγνώσκεσθαι μᾶλλον ὑπὸ τῶν μαιῶν ἢ τῶν ἄλλων; ΘΕΑΙ. πάνυ γε. ΣΩ. καὶ μὴν καὶ διδοῦσαί γε αἱ μαῖαι φαρμάκια καὶ'' None149c THEAET. Very likely. SOC. Is it not, then, also likely and even necessary, that midwives should know better than anyone else who are pregt and who are not? THEAET. Certainly. SOC. And furthermore, the midwives, by means of drug'' None
18. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Artemis

 Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 230; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 345

24d τε καὶ φιλόσοφος ἡ θεὸς οὖσα τὸν προσφερεστάτους αὐτῇ μέλλοντα οἴσειν τόπον ἄνδρας, τοῦτον ἐκλεξαμένη πρῶτον κατῴκισεν. ᾠκεῖτε δὴ οὖν νόμοις τε τοιούτοις χρώμενοι καὶ ἔτι μᾶλλον εὐνομούμενοι πάσῃ τε παρὰ πάντας ἀνθρώπους ὑπερβεβληκότες ἀρετῇ, καθάπερ εἰκὸς γεννήματα καὶ παιδεύματα θεῶν ὄντας. πολλὰ μὲν οὖν ὑμῶν καὶ μεγάλα ἔργα τῆς πόλεως τῇδε γεγραμμένα θαυμάζεται, πάντων μὴν'' None24d So it was that the Goddess, being herself both a lover of war and a lover of wisdom, chose the spot which was likely to bring forth men most like unto herself, and this first she established. Wherefore you lived under the rule of such laws as these,—yea, and laws still better,—and you surpassed all men in every virtue, as became those who were the offspring and nurslings of gods. Many, in truth, and great are the achievements of your State, which are a marvel to men as they are here recorded; but there is one which stands out above all'' None
19. Sophocles, Antigone, 992-993, 999-1000 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Artemis • Artemis (goddess), Laphria festival • Artemis, Homeric Hymn • Artemis, at Claros

 Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 14; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 145; Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 110

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992 I will tell you. You, obey the seer. 993 It was not my habit before, at any rate, to stand apart from your will.
999
You will understand, when you hear the signs revealed by my art. As I took my place on my old seat of augury 1000 where all birds regularly gather for me, I heard an unintelligible voice among them: they were screaming in dire frenzy that made their language foreign to me. I realized that they were ripping each other with their talons, murderously—the rush of their wings did not lack meaning.'' None
20. Sophocles, Electra, 1239-1242 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Artemis • Artemis, oaths invoking

 Found in books: Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 251; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 28

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1239 No, by ever-virgin Artemis,'1240 I will never think it right to tremble before eternally house-bound women, that useless burden on the ground! Oreste ' None
21. Thucydides, The History of The Peloponnesian War, 2.13.5, 2.71.2, 3.104, 3.104.1, 3.104.3 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Artemis • Artemis (goddess) • Artemis (goddess), sanctuary at Delos • Artemis Ephesia • Artemis Ephesia, Ephesos • Artemis Soteira, in Megara • Artemis, Agrotera of Athens • Artemis, Ephesia • Artemis, Koloëne • Artemis, of Ephesus • Festivals, of Artemis Agrotera of Athens • Mother of the Gods, and Artemis • Xenophon, consecrates estate to Artemis Ephesia • sacrifice, to Artemis

 Found in books: Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 155; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 278, 280, 281, 524; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 37; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 103; Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 169; Mikalson (2003), Herodotus and Religion in the Persian Wars, 220; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 166, 209, 275; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 143, 238

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2.13.5 ἔτι δὲ καὶ τὰ ἐκ τῶν ἄλλων ἱερῶν προσετίθει χρήματα οὐκ ὀλίγα, οἷς χρήσεσθαι αὐτούς, καὶ ἢν πάνυ ἐξείργωνται πάντων, καὶ αὐτῆς τῆς θεοῦ τοῖς περικειμένοις χρυσίοις: ἀπέφαινε δ’ ἔχον τὸ ἄγαλμα τεσσαράκοντα τάλαντα σταθμὸν χρυσίου ἀπέφθου, καὶ περιαιρετὸν εἶναι ἅπαν. χρησαμένους τε ἐπὶ σωτηρίᾳ ἔφη χρῆναι μὴ ἐλάσσω ἀντικαταστῆσαι πάλιν.
2.71.2
‘Ἀρχίδαμε καὶ Λακεδαιμόνιοι, οὐ δίκαια ποιεῖτε οὐδ’ ἄξια οὔτε ὑμῶν οὔτε πατέρων ὧν ἐστέ, ἐς γῆν τὴν Πλαταιῶν στρατεύοντες. Παυσανίας γὰρ ὁ Κλεομβρότου Λακεδαιμόνιος ἐλευθερώσας τὴν Ἑλλάδα ἀπὸ τῶν Μήδων μετὰ Ἑλλήνων τῶν ἐθελησάντων ξυνάρασθαι τὸν κίνδυνον τῆς μάχης ἣ παρ’ ἡμῖν ἐγένετο, θύσας ἐν τῇ Πλαταιῶν ἀγορᾷ ἱερὰ Διὶ ἐλευθερίῳ καὶ ξυγκαλέσας πάντας τοὺς ξυμμάχους ἀπεδίδου Πλαταιεῦσι γῆν καὶ πόλιν τὴν σφετέραν ἔχοντας αὐτονόμους οἰκεῖν, στρατεῦσαί τε μηδένα ποτὲ ἀδίκως ἐπ’ αὐτοὺς μηδ’ ἐπὶ δουλείᾳ: εἰ δὲ μή, ἀμύνειν τοὺς παρόντας ξυμμάχους κατὰ δύναμιν.

3.104.1
τοῦ δ’ αὐτοῦ χειμῶνος καὶ Δῆλον ἐκάθηραν Ἀθηναῖοι κατὰ χρησμὸν δή τινα. ἐκάθηρε μὲν γὰρ καὶ Πεισίστρατος ὁ τύραννος πρότερον αὐτήν, οὐχ ἅπασαν, ἀλλ’ ὅσον ἀπὸ τοῦ ἱεροῦ ἐφεωρᾶτο τῆς νήσου: τότε δὲ πᾶσα ἐκαθάρθη τοιῷδε τρόπῳ.' ' None
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2.13.5 To this he added the treasures of the other temples. These were by no means inconsiderable, and might fairly be used. Nay, if they were ever absolutely driven to it, they might take even the gold ornaments of Athena herself; for the statue contained forty talents of pure gold and it was all removable. This might be used for self-preservation, and must every penny of it be restored.
2.71.2
‘Archidamus and Lacedaemonians, in invading the Plataean territory, you do what is wrong in itself, and worthy neither of yourselves nor of the fathers who begot you. Pausanias, son of Cleombrotus, your countryman, after freeing Hellas from the Medes with the help of those Hellenes who were willing to undertake the risk of the battle fought near our city, offered sacrifice to Zeus the Liberator in the market-place of Plataea, and calling all the allies together restored to the Plataeans their city and territory, and declared it independent and inviolate against aggression or conquest. Should any such be attempted, the allies present were to help according to their power.

3.104.1
The same winter the Athenians purified Delos, in compliance, it appears, with a certain oracle. It had been purified before by Pisistratus the tyrant; not indeed the whole island, but as much of it as could be seen from the temple. All of it was, however, now purified in the following way. ' ' None
22. Xenophon, The Persian Expedition, 3.2.12, 5.3.4-5.3.13 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Ares, Artemis and • Artemis • Artemis Agrotera • Artemis Agrotera procession for • Artemis Agrotera, procession and sacrifice • Artemis Ephesia • Artemis and warfare • Artemis of Euboea • Artemis, A. Ephesia • Artemis, Agrotera • Artemis, Agrotera of Athens • Artemis, Agrotera of Sparta • Artemis, Ares and • Artemis, Aristoboule of Athens • Artemis, Ephesia • Artemis, Huntress • Artemis, Koloëne • Artemis, Laphria • Artemis, Mounichia of Athens • Artemis, Proseoa of Artemisium • Artemis, Soteira of Megara • Artemis, Xenophon and • Artemis, cult and rites • Artemis, goddess and cult, Epiphany • Artemis, goddess and cult, Honorific titles • Artemis, of Delos • Artemis, of Ephesus • Artemis, of Samos • Artemis, sacrifice/sacrificial rituals for • Artemis, sanctuaries and temples • Artemis, temple, Altar • Artemis, temple, Asylum • Artemis, temple, Bank • Artemis, temple, Treasures • Artemis, titles of Phosphoros • Artemis, titles of Aristoboule • Delos, Artemis, cult of • Euboea, Artemis, cult of • Festivals, of Artemis Agrotera of Athens • Mother of the Gods, and Artemis • Xenophon, consecrates estate to Artemis Ephesia • goats, Artemis/hunting goddesses and • sacrifice, to Artemis • sacrifice/sacrificial rituals, for Artemis • sanctuaries and temples, of Artemis

 Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 287, 353; Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 84, 176, 189; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 292; Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 246; Hitch (2017), Animal sacrifice in the ancient Greek world, 53; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 141, 157; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 83; Mikalson (2003), Herodotus and Religion in the Persian Wars, 29, 30, 127; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 125, 195, 219; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 159, 224, 265, 345; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 95, 222; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 77; Parker (2005), Polytheism and Society at Athens, 400; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 182

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3.2.12 καὶ εὐξάμενοι τῇ Ἀρτέμιδι ὁπόσους κατακάνοιεν τῶν πολεμίων τοσαύτας χιμαίρας καταθύσειν τῇ θεῷ, ἐπεὶ οὐκ εἶχον ἱκανὰς εὑρεῖν, ἔδοξεν αὐτοῖς κατʼ ἐνιαυτὸν πεντακοσίας θύειν, καὶ ἔτι νῦν ἀποθύουσιν.
5.3.4
ἐνταῦθα καὶ διαλαμβάνουσι τὸ ἀπὸ τῶν αἰχμαλώτων ἀργύριον γενόμενον. καὶ τὴν δεκάτην, ἣν τῷ Ἀπόλλωνι ἐξεῖλον καὶ τῇ Ἐφεσίᾳ Ἀρτέμιδι, διέλαβον οἱ στρατηγοὶ τὸ μέρος ἕκαστος φυλάττειν τοῖς θεοῖς· ἀντὶ δὲ Χειρισόφου Νέων ὁ Ἀσιναῖος ἔλαβε. 5.3.5 Ξενοφῶν οὖν τὸ μὲν τοῦ Ἀπόλλωνος ἀνάθημα ποιησάμενος ἀνατίθησιν εἰς τὸν ἐν Δελφοῖς τῶν Ἀθηναίων θησαυρὸν καὶ ἐπέγραψε τό τε αὑτοῦ ὄνομα καὶ τὸ Προξένου, ὃς σὺν Κλεάρχῳ ἀπέθανεν· ξένος γὰρ ἦν αὐτοῦ. 5.3.6 τὸ δὲ τῆς Ἀρτέμιδος τῆς Ἐφεσίας, ὅτʼ ἀπῄει σὺν Ἀγησιλάῳ ἐκ τῆς Ἀσίας τὴν εἰς Βοιωτοὺς ὁδόν, καταλείπει παρὰ Μεγαβύζῳ τῷ τῆς Ἀρτέμιδος νεωκόρῳ, ὅτι αὐτὸς κινδυνεύσων ἐδόκει ἰέναι, καὶ ἐπέστειλεν, ἢν μὲν αὐτὸς σωθῇ, αὑτῷ ἀποδοῦναι· ἢν δέ τι πάθῃ, ἀναθεῖναι ποιησάμενον τῇ Ἀρτέμιδι ὅ τι οἴοιτο χαριεῖσθαι τῇ θεῷ. 5.3.7 ἐπειδὴ δʼ ἔφευγεν ὁ Ξενοφῶν, κατοικοῦντος ἤδη αὐτοῦ ἐν Σκιλλοῦντι ὑπὸ τῶν Λακεδαιμονίων οἰκισθέντος παρὰ τὴν Ὀλυμπίαν ἀφικνεῖται Μεγάβυζος εἰς Ὀλυμπίαν θεωρήσων καὶ ἀποδίδωσι τὴν παρακαταθήκην αὐτῷ. Ξενοφῶν δὲ λαβὼν χωρίον ὠνεῖται τῇ θεῷ ὅπου ἀνεῖλεν ὁ θεός. 5.3.8 ἔτυχε δὲ διαρρέων διὰ τοῦ χωρίου ποταμὸς Σελινοῦς. καὶ ἐν Ἐφέσῳ δὲ παρὰ τὸν τῆς Ἀρτέμιδος νεὼν Σελινοῦς ποταμὸς παραρρεῖ. καὶ ἰχθύες τε ἐν ἀμφοτέροις ἔνεισι καὶ κόγχαι· ἐν δὲ τῷ ἐν Σκιλλοῦντι χωρίῳ καὶ θῆραι πάντων ὁπόσα ἐστὶν ἀγρευόμενα θηρία. 5.3.9 ἐποίησε δὲ καὶ βωμὸν καὶ ναὸν ἀπὸ τοῦ ἱεροῦ ἀργυρίου, καὶ τὸ λοιπὸν δὲ ἀεὶ δεκατεύων τὰ ἐκ τοῦ ἀγροῦ ὡραῖα θυσίαν ἐποίει τῇ θεῷ, καὶ πάντες οἱ πολῖται καὶ οἱ πρόσχωροι ἄνδρες καὶ γυναῖκες μετεῖχον τῆς ἑορτῆς. παρεῖχε δὲ ἡ θεὸς τοῖς σκηνοῦσιν ἄλφιτα, ἄρτους, οἶνον, τραγήματα, καὶ τῶν θυομένων ἀπὸ τῆς ἱερᾶς νομῆς λάχος, καὶ τῶν θηρευομένων δέ. 5.3.10 καὶ γὰρ θήραν ἐποιοῦντο εἰς τὴν ἑορτὴν οἵ τε Ξενοφῶντος παῖδες καὶ οἱ τῶν ἄλλων πολιτῶν, οἱ δὲ βουλόμενοι καὶ ἄνδρες ξυνεθήρων· καὶ ἡλίσκετο τὰ μὲν ἐξ αὐτοῦ τοῦ ἱεροῦ χώρου, τὰ δὲ καὶ ἐκ τῆς Φολόης, σύες καὶ δορκάδες καὶ ἔλαφοι. 5.3.11 ἔστι δὲ ἡ χώρα ᾗ ἐκ Λακεδαίμονος εἰς Ὀλυμπίαν πορεύονται ὡς εἴκοσι στάδιοι ἀπὸ τοῦ ἐν Ὀλυμπίᾳ Διὸς ἱεροῦ. ἔνι δʼ ἐν τῷ ἱερῷ χώρῳ καὶ λειμὼν καὶ ὄρη δένδρων μεστά, ἱκανὰ σῦς καὶ αἶγας καὶ βοῦς τρέφειν καὶ ἵππους, ὥστε καὶ τὰ τῶν εἰς τὴν ἑορτὴν ἰόντων ὑποζύγια εὐωχεῖσθαι. 5.3.12 περὶ δὲ αὐτὸν τὸν ναὸν ἄλσος ἡμέρων δένδρων ἐφυτεύθη ὅσα ἐστὶ τρωκτὰ ὡραῖα. ὁ δὲ ναὸς ὡς μικρὸς μεγάλῳ τῷ ἐν Ἐφέσῳ εἴκασται, καὶ τὸ ξόανον ἔοικεν ὡς κυπαρίττινον χρυσῷ ὄντι τῷ ἐν Ἐφέσῳ. 5.3.13 καὶ στήλη ἕστηκε παρὰ τὸν ναὸν γράμματα ἔχουσα· ἱερὸς ὁ χῶρος τῆς Ἀρτέμιδος. τὸν ἔχοντα καὶ καρπούμενον τὴν μὲν δεκάτην καταθύειν ἑκάστου ἔτους. ἐκ δὲ τοῦ περιττοῦ τὸν ναὸν ἐπισκευάζειν. ἂν δὲ τις μὴ ποιῇ ταῦτα τῇ θεῷ μελήσει.'' None
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3.2.12 And while they had vowed to Artemis that for every man they might slay of the enemy they would sacrifice a goat to the goddess, they were unable to find goats enough; According to Herodotus ( Hdt. 6.117 ) the Persian dead numbered 6,400. so they resolved to offer five hundred every year, and this sacrifice they are paying even to this day.
5.3.4
First I went to war with the Thracians, and for the sake of Greece I inflicted punishment upon them with your aid, driving them out of the Chersonese when they wanted to deprive the Greeks who dwelt there of their land. Then when Cyru s’ summons came, I took you with me and set out, in order that, if he had need of me, I might give him aid in return for the benefits I had received from him.
5.3.4
There, also, they divided the money received from the sale of the booty. And the tithe, which they set apart for Apollo and for Artemis of the Ephesians, was distributed among the generals, each taking his portion to keep safely for the gods; and the portion that fell to Cheirisophus was given to Neon the Asinaean. 5.3.5 But you now do not wish to continue the march with me; so it seems that I must either desert you and continue to enjoy Cyru s’ friendship, or prove false to him and remain with you. Whether I shall be doing what is right, I know not, but at any rate I shall choose you and with you shall suffer whatever I must. And never shall any man say that I, after leading Greeks into the land of the barbarians, betrayed the Greeks and chose the friendship of the barbarians; 5.3.5 As for Xenophon, he caused a votive offering to be made out of Apollo’s share of his portion and dedicated it in the treasury of the Athenians at Delphi, inscribing upon it his own name and that of Proxenus, who was killed with Clearchus; Xen. Anab. 2.5 . for Proxenus was his friend. Xen. Anab. 3.1.4-10 . 5.3.6 nay, since you do not care to obey me, I shall follow with you and suffer whatever I must. For I consider that you are to me both fatherland and friends and allies; with you I think I shall be honoured wherever I may be, bereft of you I do not think I shall be able either to aid a friend or to ward off a foe. Be sure, therefore, that wherever you go, I shall go also. 5.3.6 The share which belonged to Artemis of the Ephesians he left behind, at the time when he was returning from Asia with Agesilaus to take part in the campaign against Boeotia, In 394 B.C., ending in the hard-fought battle of Coronea, at which Xenophon was present. cp. Xen. Hell. 4.2.1-8, Xen. Hell. 4.3.1-21 . in charge of Megabyzus, the sacristan of Artemis, for the reason that his own journey seemed likely to be a dangerous one; and his instructions were that in case he should escape with his life, the money was to be returned to him, but in case any ill should befall him, Megabyzus was to cause to be made and dedicated to Artemis whatever offering he thought would please the goddess. 5.3.7 In the time of Xenophon’s exile Which was probably due to his taking part in the expedition of Cyrus . cp. Xen. Anab. 3.1.5 . and while he was living at Scillus, near Olympia, where he had been established as a colonist by the Lacedaemonians, Megabyzus came to Olympia to attend the games and returned to him his deposit. Upon receiving it Xenophon bought a plot of ground for the goddess in a place which Apollo’s oracle appointed. 5.3.7 Such were his words. And the soldiers—not only his own men, but the rest also—when they heard that he said he would not go on to the King’s capital, commended him; and more than two thousand of the troops under Xenias and Pasion took their arms and their baggage train and encamped with Clearchus. 5.3.8 As it chanced, there flowed through the plot a river named Selinus ; and at Ephesus likewise a Selinus river flows past the temple of Artemis. In both streams, moreover, there are fish and mussels, while in the plot at Scillus there is hunting of all manner of beasts of the chase. 5.3.8 But Cyrus, perplexed and distressed by this situation, sent repeatedly for Clearchus. Clearchus refused to go to him, but without the knowledge of the soldiers he sent a messenger and told him not to be discouraged, because, he said, this matter would be settled in the right way. He directed Cyrus, however, to keep on sending for him, though he himself, he said, would refuse to go. 5.3.9 After this Clearchus gathered together his own soldiers, those who had come over to him, and any others who wanted to be present, and spoke as follows: Fellow-soldiers, it is clear that the relation of Cyrus to us is precisely the same as ours to him; that is, we are no longer his soldiers, since we decline to follow him, and likewise he is no longer our paymaster. 5.3.9 Here Xenophon built an altar and a temple with the sacred money, and from that time forth he would every year take the tithe of the products of the land in their season and offer sacrifice to the goddess, all the citizens and the men and women of the neighbourhood taking part in the festival. And the goddess would provide for the banqueters barley meal and loaves of bread, wine and sweetmeats, and a portion of the sacrificial victims from the sacred herd as well as of the victims taken in the chase. 5.3.10 I know, however, that he considers himself wronged by us. Therefore, although he keeps sending for me, I decline to go, chiefly, it is true, from a feeling of shame, because I am conscious that I have proved utterly false to him, but, besides that, from fear that he may seize me and inflict punishment upon me for the wrongs he thinks he has suffered at my hands. 5.3.10 For Xenophon’s sons and the sons of the other citizens used to have a hunting expedition at the time of the festival, and any grown men who so wished would join them; and they captured their game partly from the sacred precinct itself and partly from Mount Pholoe—boars and gazelles and stags. 5.3.11 In my opinion, therefore, it is no time for us to be sleeping or unconcerned about ourselves; we should rather be considering what course we ought to follow under the present circumstances. And so long as we remain here we must consider, I think, how we can remain most safely; or, again, if we count it best to depart at once, how we are to depart most safely and how we shall secure provisions—for without provisions neither general nor private is of any use. 5.3.11 The place is situated on the road which leads from Lacedaemon to Olympia, and is about twenty stadia from the temple of Zeus at Olympia . Within the sacred precinct there is meadowland and treecovered hills, suited for the rearing of swine, goats, cattle and horses, so that even the draught animals which bring people to the festival have their feast also. 5.3.12 And remember that while this Cyrus is a valuable friend when he is your friend, he is a most dangerous foe when he is your enemy; furthermore, he has an armament—infantry and cavalry and fleet—which we all alike see and know about; for I take it that our camp is not very far away from him. It is time, then, to propose whatever plan any one of you deems best. With these words he ceased speaking. 5.3.12 Immediately surrounding the temple is a grove of cultivated trees, producing all sorts of dessert fruits in their season. The temple itself is like the one at Ephesus, although small as compared with great, and the image of the goddess, although cypress wood as compared with gold, is like the Ephesian image. 5.3.13 Thereupon various speakers arose, some of their own accord to express the opinions they held, but others at the instigation of Clearchus to make clear the difficulty of either remaining or departing without the consent of Cyrus . 5.3.13 Beside the temple stands a tablet with this inscription: The place is sacred to Artemis. He who holds it and enjoys its fruits must offer the tithe every year in sacrifice, and from the remainder must keep the temple in repair. If any one leaves these things undone, the goddess will look to it. '' None
23. Xenophon, On Hunting, 5.14 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Artemis • Artemis and birth • Artemis, Tauropolos

 Found in books: Hitch (2017), Animal sacrifice in the ancient Greek world, 52; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 97; Parker (2005), Polytheism and Society at Athens, 428

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5.14 Sportsmen, however, leave the very young ones to the goddess. Artemis. Yearlings go very fast in the first run, but then flag, being agile, but weak.'' None
24. Xenophon, Hellenica, 3.4.3, 3.4.23, 4.2.20, 4.4.2-4.4.3 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Artemis • Artemis Kynthia (Paros), Limnatis • Artemis, Agrotera of Athens • Artemis, Agrotera of Sparta • Artemis, Aristoboule of Athens • Artemis, Kuria of Termessus • Artemis, Mounichia of Athens • Artemis, Proseoa of Artemisium • Artemis, Soteira of Megara • Artemis, of Delos • Artemis, of Ephesus • Artemis, of Samos • Festivals, of Artemis Agrotera of Athens • Mother of the Gods, and Artemis • sacrifice, to Artemis

 Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 39; Mikalson (2003), Herodotus and Religion in the Persian Wars, 127; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 285; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 345; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 101

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3.4.3 When Agesilaus offered to undertake the campaign, the Lacedaemonians gave him everything he asked for and provisions for six months. And when he marched forth from the country after offering all the sacrifices which were required, including that at the frontier, Spartan commanders always offered sacrifices to Zeus and Athena before crossing the Laconian frontier. he dispatched messengers to the various cities and announced how many men were to be sent from each city, and where they were to report; while as for himself, he desired to go and offer sacrifice at Aulis, the place where Agamemnon had sacrificed before he sailed to Troy.
4.2.20
And when the armies were now not so much as a stadium apart, the Lacedaemonians sacrificed the goat to Artemis Agrotera Goddess of the chase. , as is their custom, and led the charge upon their adversaries, wheeling round their overlapping wing in order to surround them. When they had come to close encounter, all the allies of 394 B.C. the Lacedaemonians were overcome by their adversaries except the men of Pellene, who, being pitted against the Thespians, fought and fell in their places,—as did also many of the other side.
4.4.2
But the Argives, Athenians, Boeotians, and 392 B.C. those among the Corinthians who had received a share of the money from the King, as well as those who had made themselves chiefly responsible for the war, realizing that if they did not put out of the way the people who had turned toward peace, the state would be in danger of going over to the Lacedaemonians again, undertook, under these circumstances, to bring about a general massacre. And in the first place, they devised the most sacrilegious of all schemes; for other people, even if a man is condemned by process of law, do not put him to death during a religious festival; but these men chose the last day of the Euclea, The festival of Artemis Euclea. because they thought they would catch more people in the market-place, so as to kill them. 4.4.3 Then again, when the signal was given to those who had been told whom they were to 392 B.C. kill, they drew their swords and struck men down,—one while standing in a social group, another while sitting in his seat, still another in the theatre, and another even while he was sitting as judge in a dramatic contest. Now when the situation became known, the better classes immediately fled, in part to the statues of the gods in the market-place, in part to the altars; then the conspirators, utterly sacrilegious and without so much as a single thought for civilized usage, both those who gave the orders and those who obeyed, kept up the slaughter even at the holy places, so that some even among those who were not victims of the attack, being right-minded men, were dismayed in their hearts at beholding such impiety.' ' None
25. Xenophon, The Education of Cyrus, 3.3.21 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Artemis • Artemis, Ephesia • Artemis, Persica

 Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 194; Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 106

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3.3.21 ἐκ τούτου τοῖς μὲν στρατιώταις εἶπον συσκευάζεσθαι· ὁ δὲ Κῦρος ἔθυε πρῶτον μὲν Διὶ βασιλεῖ, ἔπειτα δὲ καὶ τοῖς ἄλλοις θεοῖς, οὓς ἡγεῖτο ἵλεως καὶ εὐμενεῖς ὄντας ἡγεμόνας ἂν γενέσθαι τῇ στρατιᾷ καὶ παραστάτας ἀγαθοὺς καὶ συμμάχους καὶ συμβούλους τῶν ἀγαθῶν. συμπαρεκάλει δὲ καὶ ἥρωας γῆς Μηδίας οἰκήτορας καὶ κηδεμόνας.'' None
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3.3.21 Hereupon they gave the soldiers the word to make ready to break camp. And Cyrus proceeded to sacrifice first to Sovereign Zeus and then to the rest of the gods; and he besought them to lead his army with their grace and favour and to be their mighty defenders and helpers and counsellors for the common good. '' None
26. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Artemis • Pan Painter, bell-krater with Pan chasing Daphnis and Artemis killing Actaeon

 Found in books: Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 148; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 337

27. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Artemis • Artemis Hemera (Lousoi), aetiology jumbled with that of Hera Argeia • Artemis Hemera (Lousoi), myth-ritual nexus • Artemis Hemera (Lousoi), role of in regional context • Artemis Hemera (Lousoi), sacred herd, symbolised in womens khoroi • Artemis, S. Biagio at Metapontion, myth-ritual nexus • Artemis, and Iphigeneia • Artemis, and the polis • Artemis, cult of • Artemis, of Ephesus • Artemis, titles of Hekate • Demeter, and Artemis • Homeric Hymn, to Artemis • Iphigeneia, and Artemis • Mother of the Gods, and Artemis • Proitids, and aetiology for Artemis of Lousoi • aetiologies, specific, Artemis at Lousoi/Metapontion • cult, of Artemis • krateriskoi, from sanctuaries of Artemis

 Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 265; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 281, 284; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 145, 146; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 167; Parker (2005), Polytheism and Society at Athens, 234, 414

28. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Artemis, Agrotera • Divinities (Greek and Roman), Artemis • Divinities (Greek and Roman), Artemis Prothyraia

 Found in books: Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 334; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 250

29. None, None, nan (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Apollo Delios/Dalios (Delos), inseparable from earlier Artemis • Artemis • Artemis, Ephesia • Artemis, Laphria • Leto, giving birth to Apollo and Artemis on Delos • aetiologies, specific, Apollo and Artemis (Delos)

 Found in books: Hitch (2017), Animal sacrifice in the ancient Greek world, 53; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 62; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 145

30. None, None, nan (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Artemis • Artemis Orthia, • Mother of the Gods, and Artemis

 Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 540; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 109; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 124

31. None, None, nan (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Apollo Delios/Dalios (Delos), inseparable from earlier Artemis • Artemis • Artemis (goddess) • Artemis Delia, Delos • Artemis Delia, Paros • Artemis Delia, older deity on Delos • Artemis Hemera (Lousoi), aetiology jumbled with that of Hera Argeia • Artemis Hemera (Lousoi), myth-ritual nexus • Artemis and birth • Artemis premarital offerings to • Artemis, Brauronia • Artemis, Koloëne • Artemis, Tauropolus • Artemis, and Iphigeneia • Artemis, and human sacrifice • Artemis, cult of • Artemis, goddess and cult, Cult figure/statue • Iphigeneia, and Artemis • Mycenae, Mycenaeans (Bronze Age), Artemis on Delos • Proitids, and aetiology for Artemis of Lousoi • aetiologies, specific, Artemis at Lousoi/Metapontion • cult, of Artemis • festivals, Artemis Brauronia

 Found in books: Edmunds (2021), Greek Myth, 22; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 188, 189, 533; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 18; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 146; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 120, 275; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 94; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 44, 145; Meinel (2015), Pollution and Crisis in Greek Tragedy, 151; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 209; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 135; Parker (2005), Polytheism and Society at Athens, 242

32. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Artemis and birth • Artemis, Eileithyia

 Found in books: Parker (2005), Polytheism and Society at Athens, 428; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 61

33. Aeschines, Letters, 3.121 (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Artemis • Artemis, Agrotera • Artemis, Brauronia • Artemis, Mounichia • buildings in the shrine of Artemis

 Found in books: Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 105, 143, 145, 147, 148; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 29

sup>
3.121 Consider then with what voice, with what spirit, with what countece, possessed of what effrontery, you will make your supplications, if you let go unpunished these men, who stand under the ban of the curse. For not in riddles, but plainly is written the penalty to be suffered by those who have been guilty of impiety, and for those who have permitted it; and the curse closes with these words: ‘May they who fail to punish them never offer pure sacrifice unto Apollo, nor to Artemis, nor to Leto, nor to Athena Pronaea, and may the gods refuse to accept their offerings.’”'' None
34. None, None, nan (4th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Artemis Lyaia • Callimachus, Hymn to Artemis

 Found in books: Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 807; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 65

35. None, None, nan (4th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Artemis • Artemis (goddess)

 Found in books: Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 205; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 205

36. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Artemis • Artemis Agrotera procession for • Artemis Agrotera, procession and sacrifice • Artemis and warfare • Artemis, Agrotera • Artemis, Huntress • Artemis, titles of Phosphoros • Artemis, titles of Aristoboule • Mother of the Gods, and Artemis • sacrifice, to Artemis

 Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 96; Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 235, 246; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 60, 219; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 265; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 80; Parker (2005), Polytheism and Society at Athens, 400

37. None, None, nan (4th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Artemis • Artemis, parthenos • Hymn to, Artemis

 Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 53; Brule (2003), Women of Ancient Greece, 7; Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 344; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 158; Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 56, 57

38. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Artemis • Artemis (goddess) • Artemis (goddess), sanctuary at Brauron • Artemis (temple of) • Artemis Kynthia (Paros), Limnatis • Artemis, A. Ephesia • Artemis, A. Patmia • festivals, Artemis Brauronia

 Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 253; Cairns (1989), Virgil's Augustan Epic. 130; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 525; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 46; Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 121; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 39; Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 145; Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 180, 182, 183, 184, 185; Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 169, 175, 176; Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 277; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 321

39. Polybius, Histories, 4.18.10 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Artemis • Artemis Hemera (Lousoi) • Artemis Hemera (Lousoi), aetiology jumbled with that of Hera Argeia • Artemis Hemera (Lousoi), and Aitolians • Artemis Hemera (Lousoi), archaeology of • Artemis Hemera (Lousoi), as agrotera • Artemis Hemera (Lousoi), fluid worshipping group • Artemis Hemera (Lousoi), misleading bucolic imagery • Artemis Hemera (Lousoi), role of in regional context • Artemis Hemera (Lousoi), sacred herd, symbolised in womens khoroi • Artemis, Ano Mazaraki, at communication routes • Artemis, S. Biagio at Metapontion, alternative aetiological myths • Artemis, Tauropolos • Artemis, and communications in the Peloponnese • aetiologies, specific, Artemis at Lousoi/Metapontion

 Found in books: Hitch (2017), Animal sacrifice in the ancient Greek world, 52; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 271, 289, 290

sup>
4.18.10 καὶ παραγενόμενοι πρὸς τὸ τῆς Ἀρτέμιδος ἱερόν, ὃ κεῖται μὲν μεταξὺ Κλείτορος καὶ Κυναίθης, ἄσυλον δὲ νενόμισται παρὰ τοῖς Ἕλλησιν, ἀνετείνοντο διαρπάσειν τὰ θρέμματα τῆς θεοῦ καὶ τἄλλα τὰ περὶ τὸν ναόν.'' None
sup>
4.18.10 \xa0On arriving at the temple of Artemis which lies between Cleitor and Cynaetha, and is regarded as inviolable by the Greeks, they threatened to lift the cattle of the goddess and plunder the other property about the temple. <'' None
40. Septuagint, 2 Maccabees, 6.4 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Artemis, Temple of • Artemis, goddess and cult, Artemisia festival • Artemis, goddess and cult, Daitis festival • Artemis, goddess and cult, Mysteries • Artemis, goddess and cult, Processions • Artemis, goddess and cult, Sacrifice

 Found in books: Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 276; Schwartz (2008), 2 Maccabees, 355

sup>
6.4 For the temple was filled with debauchery and reveling by the Gentiles, who dallied with harlots and had intercourse with women within the sacred precincts, and besides brought in things for sacrifice that were unfit.'"" None
41. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Artemis, of Ephesus • Temple of, Artemis at Elis

 Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 28; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 110

42. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Artemis • Artemis, and Actaeon • Diana (Artemis)

 Found in books: Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 201, 303; Rosa and Santangelo (2020), Cicero and Roman Religion: Eight Studies, 15, 59, 60, 61, 70; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 60

43. Diodorus Siculus, Historical Library, 2.14, 4.22.3, 13.102.2, 15.49.1 (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Artemis • Artemis (goddess) • Artemis (goddess), sanctuary at Brauron • Artemis Ephesia • Artemis Ephesia, Ephesos • Artemis, Agrotera • Artemis, Orthosia • Artemis, S. Biagio at Metapontion, alternative aetiological myths • Artemis, S. Biagio at Metapontion, and Akhaian identity • cult, of Artemis • festivals, Artemis Brauronia • sanctuary, of Artemis Persik􀄓

 Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 19; Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 155; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 274; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 88; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 103, 318; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 195; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 98; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 74

sup>
2.14 1. \xa0After this she visited Persis and every other country over which she ruled throughout Asia. Everywhere she cut through the mountains and the precipitous cliffs and constructed expensive roads, while on the plains she made mounds, sometimes constructing them as tombs for those of her generals who died, and sometimes founding cities on their tops.,2. \xa0And it was also her custom, whenever she made camp, to build little mounds, upon which setting her tent she could look down upon all the encampment. As a consequence many of the works she built throughout Asia remain to this day and are called Works of Semiramis.,3. \xa0After this she visited all Egypt, and after subduing most of Libya she went also to the oracle of Ammon to inquire of the god regarding her own end. And the account runs that the answer was given her that she would disappear from among men and receive undying honour among some of the peoples of Asia, and that this would take place when her son Ninyas should conspire against her.,4. \xa0Then upon her return from these regions she visited most of Ethiopia, subduing it as she went and inspecting the wonders of the land. For in that country, they say, there is a lake, square in form, with a perimeter of some hundred and sixty feet, and its water is like cinnabar in colour and the odour of it is exceedingly sweet, not unlike that of old wine; moreover, it has a remarkable power; for whoever has drunk of it, they say, falls into a frenzy and accuses himself of every sin which he had formerly committed in secret. However, a man may not readily agree with those who tell such things.
4.22.3
\xa0These, then, are the deeds of Heracles in the regions mentioned above. And moving on from there he came to a certain rock in the country of the people of Poseidonia, where the myths relate that a peculiar and marvellous thing once took place. There was, that is, among the natives of the region a certain hunter, the fame of whom had gone abroad because of his brave exploits in hunting. On former occasions it had been his practice to dedicate to Artemis the heads and feet of the animals he secured and to nail them to the trees, but once, when he had overpowered a huge wild boar, he said, as though in contempt of the goddess, "The head of the beast I\xa0dedicate to myself," and bearing out this words he hung the head on a tree, and then, the atmosphere being very warm, at midday he fell asleep. And while he was thus asleep the thong broke, and the head fell down of itself upon the sleeper and killed him.
13.102.2
\xa0And when all became still, he said: "Men of Athens, may the action which has been taken regarding us turn out well for the state; but as for the vows which we made for the victory, inasmuch as Fortune has prevented our paying them, since it is well that you give thought to them, do you pay them to Zeus the Saviour and Apollo and the Holy Goddesses; for it was to these gods that we made vows before we overcame the enemy."
15.49.1
\xa0In Ionia nine cities were in the habit of holding sacrifices of great antiquity on a large scale to Poseidon in a lonely region near the place called Mycalê. Later, however, as a result of the outbreak of wars in this neighbourhood, since they were unable to hold the Panionia there, they shifted the festival gathering to a safe place near Ephesus. Having sent an embassy to Delphi, they received an oracle telling them to take copies of the ancient ancestral altars at Helicê, which was situated in what was then known as Ionia, but is now known as Achaïa.'' None
44. Ovid, Metamorphoses, 1.610-1.621, 1.649, 1.689-1.691, 1.699-1.700, 3.167, 3.173, 3.192, 10.536, 10.668-10.674, 14.260 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Artemis • Artemis, and Actaeon • Diana (Artemis) • Diana / Artemis • Diana/Artemis

 Found in books: Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 18, 24, 29, 54, 55; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 153; Mayor (2017), Religion and Memory in Tacitus’ Annals, 178, 182, 185; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 208; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 293, 304, 496; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 321

sup>
1.610 Coniugis adventum praesenserat inque nitentem 1.611 Inachidos vultus mutaverat ille iuvencam. 1.612 Bos quoque formosa est. Speciem Saturnia vaccae, 1.613 quamquam invita, probat, nec non et cuius et unde 1.614 quove sit armento, veri quasi nescia quaerit. 1.616 desinat inquiri. Petit hanc Saturnia munus. 1.617 Quid faciat? crudele suos addicere amores, 1.618 non dare suspectum est. Pudor est qui suadeat illinc, 1.619 hinc dissuadet amor. Victus pudor esset amore; 1.620 sed leve si munus sociae generisque torique 1.621 vacca negaretur, poterat non vacca videri.
1.649
Littera pro verbis, quam pes in pulvere duxit,
1.689
Tum deus “Arcadiae gelidis in montibus” inquit 1.690 “inter hamadryadas celeberrima Nonacrinas
1.699
Pan videt hanc pinuque caput praecinctus acuta 1.700 talia verba refert”—restabat verba referre
10.536
fine genu vestem ritu succincta Dianae
10.668
Praeterit Hippomenes! Resot spectacula plausu. 10.669 Illa moram celeri cessataque tempora cursu 10.670 corrigit atque iterum iuvenem post terga relinquit. 10.671 Et rursus pomi iactu remorata secundi 10.672 consequitur transitque virum. Pars ultima cursus 10.673 restabat; “nunc” inquit “ades, dea muneris auctor!” 10.674 inque latus campi, quo tardius illa rediret,' ' None
sup>
1.610 The dart of love was glittering, gold and sharp, 1.611 the other had a blunted tip of lead; 1.612 and with that dull lead dart he shot the Nymph, 1.613 but with the keen point of the golden dart 1.614 he pierced the bone and marrow of the God. 1.616 the other, scouting at the thought of love, 1.617 rejoiced in the deep shadow of the woods, 1.618 and as the virgin Phoebe (who denie 1.619 the joys of love and loves the joys of chase)' "1.620 a maiden's fillet bound her flowing hair,—" '1.621 and her pure mind denied the love of man.
1.649
her lips for kissing sweetest, and her hand
1.689
with timid footsteps fled from his approach, 1.690 and left him to his murmurs and his pain.
1.699
flit over the plain:—With eager nose outstretched, 1.700 impetuous, he rushes on his prey,
10.536
I might be joined to him; but, as it stands,
10.668
it, weeping, on the bosom of her nurse. 10.669 She tried so often to confess, and just 10.670 as often checked her words, her shamed face hid 10.671 deep in her garment: “Oh”, at last she groans, 10.672 “O mother blessed in your husband—oh!” 10.673 Only that much she said and groaned. The nurse 10.674 felt a cold horror stealing through her heart' ' None
45. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Artemis Ephesia • Artemis, goddess and cult, Cult figure/statue • Artemis, temple, (Re-)Construction • Artemis, temple, Cella • Artemis, temple, Columnae caelatae • Artemis, temple, Pronaos • Artemis, temple, Temple of Croesus

 Found in books: Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 176; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 129

46. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Artemis Ephesia • Temple of Artemis (Ephesos) • Temple of, Artemis at Elis

 Found in books: Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 146; Jenkyns (2013), God, Space, and City in the Roman Imagination, 28, 249; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 156

47. Apollodorus, Bibliotheca, 2.2.2, 2.6.2 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Artemis • Artemis Hemera (Lousoi), myth-ritual nexus • Artemis, Artemis Soteria • Ephesos, Temple of Artemis • Proitids, and aetiology for Artemis of Lousoi • aetiologies, specific, Artemis at Lousoi/Metapontion

 Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 277, 278; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 57; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 338; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 178

sup>
2.2.2 καὶ γίνεται Ἀκρισίῳ μὲν ἐξ Εὐρυδίκης τῆς Λακεδαίμονος Δανάη, Προίτῳ δὲ ἐκ Σθενεβοίας Λυσίππη καὶ Ἰφινόη καὶ Ἰφιάνασσα. αὗται δὲ ὡς ἐτελειώθησαν, ἐμάνησαν, ὡς μὲν Ἡσίοδός φησιν, ὅτι τὰς Διονύσου τελετὰς οὐ κατεδέχοντο, ὡς δὲ Ἀκουσίλαος λέγει, διότι τὸ τῆς Ἥρας ξόανον ἐξηυτέλισαν. γενόμεναι δὲ ἐμμανεῖς ἐπλανῶντο ἀνὰ τὴν Ἀργείαν ἅπασαν, αὖθις δὲ τὴν Ἀρκαδίαν καὶ τὴν Πελοπόννησον 1 -- διελθοῦσαι μετʼ ἀκοσμίας ἁπάσης διὰ τῆς ἐρημίας ἐτρόχαζον. Μελάμπους δὲ ὁ Ἀμυθάονος καὶ Εἰδομένης τῆς Ἄβαντος, μάντις ὢν καὶ τὴν διὰ φαρμάκων καὶ καθαρμῶν θεραπείαν πρῶτος εὑρηκώς, ὑπισχνεῖται θεραπεύειν τὰς παρθένους, εἰ λάβοι τὸ τρίτον μέρος τῆς δυναστείας. οὐκ ἐπιτρέποντος δὲ Προίτου θεραπεύειν ἐπὶ μισθοῖς τηλικούτοις, ἔτι μᾶλλον ἐμαίνοντο αἱ παρθένοι καὶ προσέτι μετὰ τούτων αἱ λοιπαὶ γυναῖκες· καὶ γὰρ αὗται τὰς οἰκίας ἀπολιποῦσαι τοὺς ἰδίους ἀπώλλυον παῖδας καὶ εἰς τὴν ἐρημίαν ἐφοίτων. προβαινούσης δὲ ἐπὶ πλεῖστον τῆς συμφορᾶς, τοὺς αἰτηθέντας μισθοὺς ὁ Προῖτος ἐδίδου. ὁ δὲ ὑπέσχετο θεραπεύειν ὅταν ἕτερον τοσοῦτον τῆς γῆς ὁ ἀδελφὸς αὐτοῦ λάβῃ Βίας. Προῖτος δὲ εὐλαβηθεὶς μὴ βραδυνούσης τῆς θεραπείας αἰτηθείη καὶ πλεῖον, θεραπεύειν συνεχώρησεν ἐπὶ τούτοις. Μελάμπους δὲ παραλαβὼν τοὺς δυνατωτάτους τῶν νεανιῶν μετʼ ἀλαλαγμοῦ καί τινος ἐνθέου χορείας ἐκ τῶν ὀρῶν αὐτὰς εἰς Σικυῶνα συνεδίωξε. κατὰ δὲ τὸν διωγμὸν ἡ πρεσβυτάτη τῶν θυγατέρων Ἰφινόη μετήλλαξεν· ταῖς δὲ λοιπαῖς τυχούσαις καθαρμῶν σωφρονῆσαι συνέβη. καὶ ταύτας μὲν ἐξέδοτο Προῖτος Μελάμποδι καὶ Βίαντι, παῖδα δʼ ὕστερον ἐγέννησε Μεγαπένθην.
2.6.2
μετʼ οὐ πολὺ δὲ κλαπεισῶν ἐξ Εὐβοίας ὑπὸ Αὐτολύκου βοῶν, Εὔρυτος μὲν ἐνόμιζεν ὑφʼ Ἡρακλέους γεγονέναι τοῦτο, Ἴφιτος δὲ ἀπιστῶν ἀφικνεῖται πρὸς Ἡρακλέα, καὶ συντυχὼν ἥκοντι ἐκ Φερῶν 2 -- αὐτῷ, σεσωκότι τὴν ἀποθανοῦσαν Ἄλκηστιν Ἀδμήτῳ, παρακαλεῖ συζητῆσαι τὰς βόας. Ἡρακλῆς δὲ ὑπισχνεῖται· καὶ ξενίζει μὲν αὐτόν, μανεὶς δὲ αὖθις ἀπὸ τῶν Τιρυνθίων ἔρριψεν αὐτὸν τειχῶν. καθαρθῆναι δὲ θέλων τὸν φόνον ἀφικνεῖται πρὸς Νηλέα· Πυλίων ἦν οὗτος δυνάστης. ἀπωσαμένου δὲ Νηλέως αὐτὸν διὰ τὴν πρὸς Εὔρυτον φιλίαν, εἰς Ἀμύκλας παραγενόμενος ὑπὸ Δηιφόβου τοῦ Ἱππολύτου καθαίρεται. κατασχεθεὶς δὲ δεινῇ νόσῳ διὰ τὸν Ἰφίτου φόνον, εἰς Δελφοὺς παραγενόμενος ἀπαλλαγὴν ἐπυνθάνετο τῆς νόσου. μὴ χρησμῳδούσης δὲ αὐτῷ τῆς Πυθίας τόν τε ναὸν συλᾶν ἤθελε, καὶ τὸν τρίποδα βαστάσας κατασκευάζειν 1 -- μαντεῖον ἴδιον. μαχομένου δὲ αὐτῷ Ἀπόλλωνος, ὁ Ζεὺς ἵησι μέσον αὐτῶν κεραυνόν. καὶ τοῦτον διαλυθέντων τὸν τρόπον, λαμβάνει χρησμὸν Ἡρακλῆς, ὃς ἔλεγεν ἀπαλλαγὴν αὐτῷ τῆς νόσου ἔσεσθαι πραθέντι καὶ τρία ἔτη λατρεύσαντι καὶ δόντι ποινὴν τοῦ φόνου τὴν τιμὴν Εὐρύτῳ.'' None
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2.2.2 And Acrisius had a daughter Danae by Eurydice, daughter of Lacedaemon, and Proetus had daughters, Lysippe, Iphinoe, and Iphianassa, by Stheneboea. When these damsels were grown up, they went mad, according to Hesiod, because they would not accept the rites of Dionysus, but according to Acusilaus, because they disparaged the wooden image of Hera. In their madness they roamed over the whole Argive land, and afterwards, passing through Arcadia and the Peloponnese, they ran through the desert in the most disorderly fashion. But Melampus, son of Amythaon by Idomene, daughter of Abas, being a seer and the first to devise the cure by means of drugs and purifications, promised to cure the maidens if he should receive the third part of the sovereignty. When Proetus refused to pay so high a fee for the cure, the maidens raved more than ever, and besides that, the other women raved with them; for they also abandoned their houses, destroyed their own children, and flocked to the desert. Not until the evil had reached a very high pitch did Proetus consent to pay the stipulated fee, and Melampus promised to effect a cure whenever his brother Bias should receive just so much land as himself. Fearing that, if the cure were delayed, yet more would be demanded of him, Proetus agreed to let the physician proceed on these terms. So Melampus, taking with him the most stalwart of the young men, chased the women in a bevy from the mountains to Sicyon with shouts and a sort of frenzied dance. In the pursuit Iphinoe, the eldest of the daughters, expired; but the others were lucky enough to be purified and so to recover their wits. Proetus gave them in marriage to Melampus and Bias, and afterwards begat a son, Megapenthes.
2.6.2
Not long after, some cattle were stolen from Euboea by Autolycus, and Eurytus supposed that it was done by Hercules; but Iphitus did not believe it and went to Hercules. And meeting him, as he came from Pherae after saving the dead Alcestis for Admetus, he invited him to seek the kine with him. Hercules promised to do so and entertained him; but going mad again he threw him from the walls of Tiryns . Wishing to be purified of the murder he repaired to Neleus, who was prince of the Pylians. And when Neleus rejected his request on the score of his friendship with Eurytus, he went to Amyclae and was purified by Deiphobus, son of Hippolytus. But being afflicted with a dire disease on account of the murder of Iphitus he went to Delphi and inquired how he might be rid of the disease. As the Pythian priestess answered him not by oracles, he was fain to plunder the temple, and, carrying off the tripod, to institute an oracle of his own. But Apollo fought him, and Zeus threw a thunderbolt between them. When they had thus been parted, Hercules received an oracle, which declared that the remedy for his disease was for him to be sold, and to serve for three years, and to pay compensation for the murder to Eurytus.'' None
48. Apollodorus, Epitome, 3.21 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Artemis

 Found in books: Edmunds (2021), Greek Myth, 92; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 571

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3.21 ἀναχθέντων δὲ αὐτῶν ἀπʼ Ἄργους καὶ παραγενομένων τὸ δεύτερον εἰς Αὐλίδα, τὸν στόλον ἄπλοια κατεῖχε· 1 -- Κάλχας δὲ ἔφη οὐκ 2 -- ἄλλως δύνασθαι πλεῖν αὐτούς, εἰ μὴ τῶν Ἀγαμέμνονος θυγατέρων ἡ κρατιστεύουσα κάλλει σφάγιον Ἀρτέμιδι 3 -- παραστῇ, διὰ τὸ μηνίειν 4 -- τὴν θεὸν τῷ Ἀγαμέμνονι, ὅτι τε βαλὼν ἔλαφον εἶπεν· οὐδὲ ἡ Ἄρτεμις, καὶ ὅτι Ἀτρεὺς οὐκ ἔθυσεν αὐτῇ τὴν χρυσῆν ἄρνα.'' None
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3.21 But when they had put to sea from Argos and arrived for the second time at Aulis, the fleet was windbound, and Calchas said that they could not sail unless the fairest of Agamemnon's daughters were presented as a sacrifice to Artemis; for the goddess was angry with Agamemnon, both because, on shooting a deer, he had said, “ Artemis herself could not ( do it better),” Compare Tzetzes, Scholiast on Lycophron 183 . The full expression is reported by the Scholiast on Hom. Il. 1.108, οὐδὲ ἡ Ἄρτεμις οὕτως ἂν ἐτόξευσε, “Not even Artemis could have shot like that.” The elliptical phrase is wrongly interpreted by the Sabbaitic scribe. See the Critical Note. and because Atreus had not sacrificed to her the golden lamb. "" None
49. Dio Chrysostom, Orations, 31.54 (1st cent. CE - missingth cent. CE)
 Tagged with subjects: • Artemis Ephesia • Artemis Ephesia, copies of cult image • iconography, of Artemis Ephesia

 Found in books: Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 146, 147; Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 235

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31.54 \xa0Well then, that there is nothing in the official list, or in the fact that these memorials stand on public property, which tends to show that they do not belong to those who have received them, has perhaps long been evident; but in order that nobody may even attempt to dispute it, let me mention this: You know about the Ephesians, of course, and that large sums of money are in their hands, some of it belonging to private citizens and deposited in the temple of Artemis, not alone money of the Ephesians but also of aliens and of persons from all parts of the world, and in some cases of commonwealths and kings, money which all deposit there in order that it may be safe, since no one has ever yet dared to violate that place, although countless wars have occurred in the past and the city has often been captured. Well, that the money is deposited on state property is indeed evident, but it also is evident, as the lists show, that it is the custom of the Ephesians to have these deposits officially recorded. <'' None
50. Josephus Flavius, Jewish Antiquities, 18.22 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Artemis Perasia • Artemis of Ephesus

 Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 78; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 57

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18.22 ἀξιῶ δέ σε μηδὲν ἀμνημονεῖν ὁμιλήσαντα αὐτῇ μήτ' εὐνοίας τῆς ἐμῆς, ὃς εἰς τοσόνδε ἀξιώματος καθίστημι μέγεθος,"
18.22
ἀποδέκτας δὲ τῶν προσόδων χειροτονοῦντες καὶ ὁπόσα ἡ γῆ φέροι ἄνδρας ἀγαθούς, ἱερεῖς δὲ ἐπὶ ποιήσει σίτου τε καὶ βρωμάτων. ζῶσι δὲ οὐδὲν παρηλλαγμένως, ἀλλ' ὅτι μάλιστα ἐμφέροντες Δακῶν τοῖς πλείστοις λεγομένοις." "" None
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18.22 They also appoint certain stewards to receive the incomes of their revenues, and of the fruits of the ground; such as are good men and priests, who are to get their corn and their food ready for them. They none of them differ from others of the Essenes in their way of living, but do the most resemble those Dacae who are called Polistae dwellers in cities.
18.22
and I desire thee never to be unmindful when thou comest to it, either of my kindness to thee, who set thee in so high a dignity,'' None
51. New Testament, 1 Corinthians, 3.9-3.11 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Artemis Leukophyrene, • Artemis, temple, (Re-)Construction

 Found in books: Brooten (1982), Women Leaders in the Ancient Synagogue, 232; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 190

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3.9 θεοῦ γεώργιον, θεοῦ οἰκοδομή ἐστε. 3.10 Κατὰ τὴν χάριν τοῦ θεοῦ τὴν δοθεῖσάν μοι ὡς σοφὸς ἀρχιτέκτων θεμέλιον ἔθηκα, ἄλλος δὲ ἐποικοδομεῖ. ἕκαστος δὲ βλεπέτω πῶς ἐποικοδομεῖ· 3.11 θεμέλιον γὰρ ἄλλον οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον, ὅς ἐστιν Ἰησοῦς Χριστός·'' None
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3.9 For we are God's fellow workers. Youare God's farming, God's building." '3.10 According to the grace of Godwhich was given to me, as a wise master builder I laid a foundation,and another builds on it. But let each man be careful how he builds onit. 3.11 For no one can lay any other foundation than that which hasbeen laid, which is Jesus Christ.'" None
52. New Testament, Acts, 19.23-19.41 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Artemis • Artemis (goddess) • Artemis Ephesia • Artemis, goddess and cult, Arrows • Artemis, goddess and cult, Artemisia festival • Artemis, goddess and cult, Birth • Artemis, goddess and cult, Cult figure/statue • Artemis, goddess and cult, Divine attributes • Artemis, goddess and cult, Honorific titles • Artemis, goddess and cult, Mysteries • Artemis, goddess and cult, Primacy/supremacy • Artemis, goddess and cult, Processions • Artemis, goddess and cult, Sacrifice • Artemis, goddess and cult, Tutelary goddess • Artemis, temple, Altar • Artemis, temple, Bank • Artemis, temple, Destruction • Ephesus, Neokoros (of Artemis) • Temple of Artemis (Ephesos)

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 192; Demoen and Praet (2009), Theios Sophistes: Essays on Flavius Philostratus' Vita Apollonii, 252; Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 9; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 146, 156, 161, 162, 174, 203, 205, 279, 282, 283, 284, 286, 287, 288, 294, 298, 300; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 156; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 333; Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement. 182

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19.23 Ἐγένετο δὲ κατὰ τὸν καιρὸν ἐκεῖνον τάραχος οὐκ ὀλίγος περὶ τῆς ὁδοῦ. 19.24 Δημήτριος γάρ τις ὀνόματι, ἀργυροκόπος, ποιῶν ναοὺς ἀργυροῦς Ἀρτέμιδος παρείχετο τοῖς τεχνίταις οὐκ ὀλίγην ἐργασίαν, 19.25 οὓς συναθροίσας καὶ τοὺς περὶ τὰ τοιαῦτα ἐργάτας εἶπεν Ἄνδρες, ἐπίστασθε ὅτι ἐκ ταύτης τῆς ἐργασίας ἡ εὐπορία ἡμῖν ἐστίν, 19.26 καὶ θεωρεῖτε καὶ ἀκούετε ὅτι οὐ μόνον Ἐφέσου ἀλλὰ σχεδὸν πάσης τῆς Ἀσίας ὁ Παῦλος οὗτος πείσας μετέστησεν ἱκανὸν ὄχλον, λέγων ὅτι οὐκ εἰσὶν θεοὶ οἱ διὰ χειρῶν γινόμενοι. 19.27 οὐ μόνον δὲ τοῦτο κινδυνεύει ἡμῖν τὸ μέρος εἰς ἀπελεγμὸν ἐλθεῖν, ἀλλὰ καὶ τὸ τῆς μεγάλης θεᾶς Ἀρτέμιδος ἱερὸν εἰς οὐθὲν λογισθῆναι, μέλλειν τε καὶ καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς, ἣν ὅλη ἡ Ἀσία καὶ ἡ οἰκουμένη σέβεται. 19.28 ἀκούσαντες δὲ καὶ γενόμενοι πλήρεις θυμοῦ ἔκραζον λέγοντες Μεγάλη ἡ Ἄρτεμις Ἐφεσίων. 19.29 καὶ ἐπλήσθη ἡ πόλις τῆς συγχύσεως, ὥρμησάν τε ὁμοθυμαδὸν εἰς τὸ θέατρον συναρπάσαντες Γαῖον καὶ Ἀρίσταρχον Μακεδόνας, συνεκδήμους Παύλου. 19.30 Παύλου δὲ βουλομένου εἰσελθεῖν εἰς τὸν δῆμον οὐκ εἴων αὐτὸν οἱ μαθηταί· 19.31 τινὲς δὲ καὶ τῶν Ἀσιαρχῶν, ὄντες αὐτῷ φίλοι, πέμψαντες πρὸς αὐτὸν παρεκάλουν μὴ δοῦναι ἑαυτὸν εἰς τὸ θέατρον. 19.32 ἄλλοι μὲν οὖν ἄλλο τι ἔκραζον, ἦν γὰρ ἡ ἐκκλησία συνκεχυμένη, καὶ οἱ πλείους οὐκ ᾔδεισαν τίνος ἕνεκα συνεληλύθεισαν. 19.33 ἐκ δὲ τοῦ ὄχλου συνεβίβασαν Ἀλέξανδρον προβαλόντων αὐτὸν τῶν Ἰουδαίων, ὁ δὲ Ἀλέξανδρος κατασείσας τὴν χεῖρα ἤθελεν ἀπολογεῖσθαι τῷ δήμῳ. 19.34 ἐπιγνόντες δὲ ὅτι Ἰουδαῖός ἐστιν φωνὴ ἐγένετο μία ἐκ πάντων ὡσεὶ ἐπὶ ὥρας δύο κραζόντων Μεγάλη ἡ Ἄρτεμις Ἐφεσίων . 19.35 καταστείλας δὲ τὸν ὄχλον ὁ γραμματεύς φησιν Ἄνδρες Ἐφέσιοι, τίς γάρ ἐστιν ἀνθρώπων ὃς οὐ γινώσκει τὴν Ἐφεσίων πόλιν νεωκόρον οὖσαν τῆς μεγάλης Ἀρτέμιδος καὶ τοῦ διοπετοῦς; 19.36 ἀναντιρήτων οὖν ὄντων τούτων δέον ἐστὶν ὑμᾶς κατεσταλμένους ὑπάρχειν καὶ μηδὲν προπετὲς πράσσειν. 19.37 ἠγάγετε γὰρ τοὺς ἄνδρας τούτους οὔτε ἱεροσύλους οὔτε βλασφημοῦντας τὴν θεὸν ἡμῶν. 19.38 εἰ μὲν οὖν Δημήτριος καὶ οἱ σὺν αὐτῷ τεχνῖται ἔχουσιν πρός τινα λόγον, ἀγοραῖοι ἄγονται καὶ ἀνθύπατοί εἰσιν, ἐγκαλείτωσαν ἀλλήλοις. 19.39 εἰ δέ τι περαιτέρω ἐπιζητεῖτε, ἐν τῇ ἐννόμῳ ἐκκλησίᾳ ἐπιλυθήσεται. 19.40 καὶ γὰρ κινδυνεύομεν ἐγκαλεῖσθαι στάσεως περὶ τῆς σήμερον μηδενὸς αἰτίου ὑπάρχοντος, περὶ οὗ οὐ δυνησόμεθα ἀποδοῦναι λόγον περὶ τῆς συστροφῆς ταύτης. 19.41 καὶ ταῦτα εἰπὼν ἀπέλυσεν τὴν ἐκκλησίαν.'' None
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19.23 About that time there arose no small stir concerning the Way. 19.24 For a certain man named Demetrius, a silversmith, who made silver shrines of Artemis, brought no little business to the craftsmen, 19.25 whom he gathered together, with the workmen of like occupation, and said, "Sirs, you know that by this business we have our wealth. 19.26 You see and hear, that not at Ephesus alone, but almost throughout all Asia, this Paul has persuaded and turned away many people, saying that they are no gods, that are made with hands. 19.27 Not only is there danger that this our trade come into disrepute, but also that the temple of the great goddess Artemis will be counted as nothing, and her majesty destroyed, whom all Asia and the world worships." 19.28 When they heard this they were filled with anger, and cried out, saying, "Great is Artemis of the Ephesians!"' "19.29 The whole city was filled with confusion, and they rushed with one accord into the theater, having seized Gaius and Aristarchus, men of Macedonia, Paul's companions in travel. " "19.30 When Paul wanted to enter in to the people, the disciples didn't allow him. " '19.31 Certain also of the Asiarchs, being his friends, sent to him and begged him not to venture into the theater. ' "19.32 Some therefore cried one thing, and some another, for the assembly was in confusion. Most of them didn't know why they had come together. " '19.33 They brought Alexander out of the multitude, the Jews putting him forward. Alexander beckoned with his hand, and would have made a defense to the people. 19.34 But when they perceived that he was a Jew, all with one voice for a time of about two hours cried out, "Great is Artemis of the Ephesians!" 19.35 When the town clerk had quieted the multitude, he said, "You men of Ephesus, what man is there who doesn\'t know that the city of the Ephesians is temple-keeper of the great goddess Artemis, and of the image which fell down from Zeus? ' "19.36 Seeing then that these things can't be denied, you ought to be quiet, and to do nothing rash. " '19.37 For you have brought these men here, who are neither robbers of temples nor blasphemers of your goddess. 19.38 If therefore Demetrius and the craftsmen who are with him have a matter against anyone, the courts are open, and there are proconsuls. Let them press charges against one another. 19.39 But if you seek anything about other matters, it will be settled in the regular assembly. 19.40 For indeed we are in danger of being accused concerning this day\'s riot, there being no cause. Concerning it, we wouldn\'t be able to give an account of this commotion." 19.41 When he had thus spoken, he dismissed the assembly. '' None
53. New Testament, Ephesians, 1.21, 2.2, 3.10, 3.15, 4.27, 6.11-6.12, 6.16 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Artemis, goddess and cult, Arrows • Artemis, goddess and cult, Artemisia festival • Artemis, goddess and cult, Birth • Artemis, goddess and cult, Cult figure/statue • Artemis, goddess and cult, Divine attributes • Artemis, goddess and cult, Epiphany • Artemis, goddess and cult, Fertility goddess • Artemis, goddess and cult, Honorific titles • Artemis, goddess and cult, Huntress • Artemis, goddess and cult, Mysteries • Artemis, goddess and cult, Nocturnal character • Artemis, goddess and cult, Processions • Artemis, goddess and cult, Queen of heaven • Artemis, goddess and cult, Revenge, vengeance • Artemis, goddess and cult, Sacrifice • Artemis, goddess and cult, Tutelary goddess • Artemis, temple, Altar • Divine being, Artemis • Ephesus, Neokoros (of Artemis)

 Found in books: Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 206, 208, 209, 212, 215, 217, 219, 223, 226, 227, 230, 248, 250, 258, 268; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 107, 108

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1.21 ὑπεράνω πάσης ἀρχῆς καὶ ἐξουσίας καὶ δυνάμεως καὶ κυριότητος καὶ παντὸς ὀνόματος ὀνομαζομένου οὐ μόνον ἐν τῷ αἰῶνι τούτῳ ἀλλὰ καὶ ἐν τῷ μέλλοντι·
2.2
ἐν αἷς ποτὲ περιεπατήσατε κατὰ τὸν αἰῶνα τοῦ κόσμου τούτου, κατὰ τὸν ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος, τοῦ πνεύματος τοῦ νῦν ἐνεργοῦντος ἐν τοῖς υἱοῖς τῆς ἀπειθίας·
3.10
ἵνα γνωρισθῇ νῦν ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ἐν τοῖς ἐπουρανίοις διὰ τῆς ἐκκλησίας ἡ πολυποίκιλος σοφία τοῦ θεοῦ,
3.15
ἐξ οὗ πᾶσα πατριὰ ἐν οὐρανοῖς καὶ ἐπὶ γῆς ὀνομάζεται,
4.27
μηδὲ δίδοτε τόπον τῷ διαβόλῳ.
6.11
ἐνδύσασθε τὴν πανοπλίαν τοῦ θεοῦ πρὸς τὸ δύνασθαι ὑμᾶς στῆναι πρὸς τὰς μεθοδίας τοῦ διαβόλου· 6.12 ὅτι οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχάς, πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τούτου, πρὸς τὰ πνευματικὰ τῆς πονηρίας ἐν τοῖς ἐπουρανίοις.
6.16
ἐν πᾶσιν ἀναλαβόντες τὸν θυρεὸν τῆς πίστεως, ἐν ᾧ δυνήσεσθε πάντα τὰ βέλη τοῦ πονηροῦ τὰ πεπυρωμένα σβέσαι·'' None
sup>
1.21 far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come.
2.2
in which you once walked according to the course of this world, according to the prince of the powers of the air, the spirit who now works in the sons of disobedience;
3.10
to the intent that now through the assembly the manifold wisdom of God might be made known to the principalities and the powers in the heavenly places,
3.15
from whom every family in heaven and on earth is named,
4.27
neither give place to the devil.
6.11
Put on the whole armor of God, that you may be able to stand against the wiles of the devil. ' "6.12 For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world's rulers of the darkness of this age, and against the spiritual hosts of wickedness in the heavenly places. " 6.16 above all, taking up the shield of faith, with which you will be able to quench all the fiery darts of the evil one. '' None
54. Plutarch, Mark Antony, 24.4 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Artemis • Artemis, in Temple of Apollo Palatinus

 Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 242; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 81

sup>
24.4 ἦν γὰρ ἀμέλει τοιοῦτος ἐνίοις, τοῖς δὲ πολλοῖς ὠμηστὴς καὶ ἀγριώνιος. ἀφῃρεῖτο γὰρ εὐγενεῖς ἀνθρώπους τὰ ὄντα μαστιγίαις καὶ κόλαξι χαριζόμενος. πολλῶν δὲ καὶ ζώντων ὡς τεθνηκότων αἰτησάμενοί τινες οὐσίας ἔλαβον. ἀνδρὸς δὲ Μάγνητος οἶκον ἐδωρήσατο μαγείρῳ περὶ ἕν, ὡς λέγεται, δεῖπνον εὐδοκιμήσαντι.'' None
sup>
24.4 '' None
55. Plutarch, Aratus, 32.2 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Artemis • Artemis, Artemis Soteria • Artemis, Artemis of Ephesos • Ephesos, Temple of Artemis

 Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 159; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 107, 178

sup>
32.2 ὡς ἔστη πρὸ τῶν θυρῶν τοῦ ἱεροῦ καὶ κατέβλεψεν εἰς τοὺς μαχομένους ἄνωθεν ἔχουσα τὴν τριλοφίαν, αὐτοῖς τε τοῖς πολίταις θέαμα σεμνότερον ἢ κατʼ ἄνθρωπον ἐφάνη, καὶ τοῖς πολεμίοις φάσμα θεῖον ὁρᾶν δοκοῦσι φρίκην ἐνέβαλε καὶ θάμβος, ὥστε μηδένα τρέπεσθαι πρὸς ἀλκήν. αὐτοὶ δὲ Πελληνεῖς λέγουσι τὸ βρέτας τῆς θεοῦ τὸν μὲν ἄλλον ἀποκεῖσθαι χρόνον ἄψαυστον, ὅταν δὲ κινηθὲν ὑπὸ τῆς ἱερείας ἐκφέρηται, μηδένα προσβλέπειν ἐναντίον, ἀλλʼ ἀποτρέπεσθαι πάντας οὐ γὰρ ἀνθρώποις μόνον ὅραμα φρικτὸν εἶναι καὶ χαλεπόν, ἀλλά καὶ δένδρα ποιεῖν ἄφορα καὶ καρποὺς ἀπαμβλίσκειν, διʼ ὧν ἂν κομίζηται.'' None
sup>
32.2 '' None
56. Plutarch, Aristides, 20.4-20.5, 21.2-21.5 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Artemis • Artemis Soteira, in Megara • Artemis, Agrotera of Athens • Artemis, Eukleia of Plataea • Artemis, of Ephesus • Artemis, of Samos • Festivals, of Artemis Agrotera of Athens • Festivals, of Artemis of Samos • Mother of the Gods, and Artemis

 Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 96; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 37; Mikalson (2003), Herodotus and Religion in the Persian Wars, 100, 205, 220; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 266

sup>
20.4 περὶ δὲ θυσίας ἐρομένοις αὐτοῖς ἀνεῖλεν ὁ Πύθιος Διὸς ἐλευθερίου βωμὸν ἱδρύσασθαι, θῦσαι δὲ μὴ πρότερον ἢ τὸ κατὰ τὴν χώραν πῦρ ἀποσβέσαντας ὡς ὑπὸ τῶν βαρβάρων μεμιασμένον ἐναύσασθαι καθαρὸν ἐκ Δελφῶν ἀπὸ τῆς κοινῆς ἑστίας. οἱ μὲν οὖν ἄρχοντες τῶν Ἑλλήνων περιιόντες εὐθὺς ἠνάγκαζον ἀποσβεννύναι τὰ πυρὰ πάντα τοὺς χρωμένους, ἐκ δὲ Πλαταιέων Εὐχίδας ὑποσχόμενος ὡς ἐνδέχεται τάχιστα κομιεῖν τὸ παρὰ τοῦ θεοῦ πῦρ ἧκεν εἰς Δελφούς. 20.5 ἁγνίσας δὲ τὸ σῶμα καὶ περιρρανάμενος ἐστεφανώσατο δάφνῃ· καὶ λαβὼν ἀπὸ τοῦ βωμοῦ τὸ πῦρ δρόμῳ πάλιν εἰς τὰς Πλαταιὰς ἐχώρει καὶ πρὸ ἡλίου δυσμῶν ἐπανῆλθε, τῆς αὐτῆς ἡμέρας χιλίους σταδίους κατανύσας. ἀσπασάμενος δὲ τοὺς πολίτας καὶ τὸ πῦρ παραδοὺς εὐθὺς ἔπεσε καὶ μετὰ μικρὸν ἐξέπνευσεν. ἀγάμενοι δʼ αὐτὸν οἱ Πλαταιεῖς ἔθαψαν ἐν τῷ ἱερῷ τῆς Εὐκλείας Ἀρτέμιδος, ἐπιγράψαντες τόδε τὸ τετράμετρον·
21.2
κυρωθέντων δὲ τούτων οἱ Πλαταιεῖς ὑπεδέξαντο τοῖς πεσοῦσι καὶ κειμένοις αὐτόθι τῶν Ἑλλήνων ἐναγίζειν καθʼ ἕκαστον ἐνιαυτόν. καὶ τοῦτο μέχρι νῦν δρῶσι τόνδε τόνδε Hercher and Blass with F a S: τοῦτον . τὸν τρόπον· τοῦ Μαιμακτηριῶνος μηνός, ὅς ἐστι παρὰ Βοιωτοῖς Ἀλαλκομένιος, τῇ ἕκτῃ ἐπὶ δέκα πέμπουσι πομπήν, ἧς προηγεῖται μὲν ἅμʼ ἡμέρᾳ σαλπιγκτὴς ἐγκελευόμενος τὸ πολεμικόν, ἕπονται δʼ ἅμαξαι μυρρίνης μεσταὶ καὶ στεφανωμάτων καὶ μέλας ταῦρος καὶ χοὰς οἴνου καὶ γάλακτος ἐν ἀμφορεῦσιν ἐλαίου τε καὶ μύρου κρωσσοὺς νεανίσκοι κομίζοντες ἐλεύθεροι· δούλῳ γὰρ οὐδενὸς ἔξεστι τῶν περὶ τὴν διακονίαν ἐκείνην προσάψασθαι διὰ τὸ τοὺς ἄνδρας ἀποθανεῖν ὑπὲρ ἐλευθερίας· 21.3 ἐπὶ πᾶσι δὲ τῶν Πλαταιέων ὁ ἄρχων, ᾧ τὸν ἄλλον χρόνον οὔτε σιδήρου θιγεῖν ἔξεστιν οὔθʼ ἑτέραν ἐσθῆτα πλὴν λευκῆς ἀναλαβεῖν, τότε χιτῶνα φοινικοῦν ἐνδεδυκὼς ἀράμενός τε ὑδρίαν ἀπὸ τοῦ γραμματοφυλακίου ξιφήρης ἐπὶ τοὺς τάφους προάγει διὰ μέσης τῆς πόλεως. 21.4 εἶτα λαβὼν ὕδωρ ἀπὸ τῆς κρήνης αὐτὸς ἀπολούει τε τὰς στήλας καὶ μύρῳ χρίει, καὶ τὸν ταῦρον εἰς τὴν πυρὰν σφάξας καὶ κατευξάμενος Διῒ καὶ Ἑρμῇ χθονίῳ παρακαλεῖ τοὺς ἀγαθοὺς ἄνδρας τοὺς ὑπὲρ τῆς Ἑλλάδος ἀποθανόντας ἐπὶ τὸ δεῖπνον καὶ τὴν αἱμοκουρίαν. ἔπειτα κρατῆρα κεράσας οἴνου καὶ χεάμενος ἐπιλέγει· προπίνω τοῖς ἀνδράσι τοῖς ὑπὲρ τῆς ἐλευθερίας τῶν Ἑλλήνων ἀποθανοῦσι. ταῦτα μὲν οὖν ἔτι καὶ νῦν διαφυλάττουσιν οἱ Πλαταεῖς.' ' None
sup>
20.4
21.2
21.4 ' ' None
57. Plutarch, Demetrius, 30.1 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Artemis Ephesia • Temple of Artemis (Ephesos)

 Found in books: Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 146; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 156

sup>
30.1 οὕτω δὲ κριθείσης τῆς μάχης, οἱ μὲν νενικηκότες βασιλεῖς τὴν ὑπʼ Ἀντιγόνῳ καὶ Δημητρίῳ πᾶσαν ἀρχὴν ὥσπερ μέγα σῶμα κατακόπτοντες ἐλάμβανον μερίδας, καὶ προσδιενείμαντο τὰς ἐκείνων ἐπαρχίας αἷς εἶχον αὐτοὶ πρότερον. Δημήτριος δὲ μετὰ πεντακισχιλίων πεζῶν καὶ τετρακισχιλίων ἱππέων φεύγων καὶ συντόνως ἐλάσας εἰς Ἔφεσον, οἰομένων ἁπάντων ἀποροῦντα χρημάτων αὐτὸν οὐκ ἀφέξεσθαι τοῦ ἱεροῦ,'' None
sup>
30.1 '' None
58. Plutarch, Virtues of Women, 16 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Artemis • Artemis, at Miletus (Chithone)

 Found in books: Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 52; Thorsen et al. (2021), Greek and Latin Love: The Poetic Connection, 8

sup>
16 Some of the lonians who came to Miletus, owing to lively disagreements with the sons of Neileus, went away to Myus and settled there, suffering many ills at the hands of the Milesians; for these made war upon them because of their defection. However, the war was not without truce or intercourse, but at certain festivals the women commonly went to Miletus from My us. There was among the people of Myus a prominent man named Pythes, who had a wife named Iapygia and a daughter Pieria. As there was a festival in honour of Artemis, and a sacrifice, which they call Neleis, Cf. Roscher, Lexikon der griech. und röm. Mythologie, i. p. 572, line 63. he sent his wife, and daughter, who had asked that they might participate in the festival. The most influential of Neileus’s sons, Phrygius by name, fell in love with Pieria, and tried to think what could be done on his part that would be most pleasing to her. And when she said, If only you could make it possible for me to come here often and many with me, Phrygius was quick to understand that she wanted friendship and peace for the citizens, and stopped the war. There was, consequently, in both cities repute and honour for Pieria, so that the women of Miletus pray even to this day that their husbands may love them as Phrygius loved Pieria.'' None
59. Tacitus, Annals, 3.60-3.63 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Artemis • Artemis, and Anahita • Artemis, as protector • Artemis, of Ephesus • Demeter, and Artemis • Mother of the Gods, and Artemis • cult, of Artemis • lions, and Artemis

 Found in books: Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 196, 199; Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 38, 39; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 160, 169, 227, 228

sup>3.61 Primi omnium Ephesii adiere, memorantes non, ut vulgus crederet, Dianam atque Apollinem Delo genitos: esse apud se Cenchreum amnem, lucum Ortygiam, ubi Latonam partu gravidam et oleae, quae tum etiam maneat, adnisam edidisse ea numina, deorumque monitu sacratum nemus, atque ipsum illic Apollinem post interfectos Cyclopas Iovis iram vitavisse. mox Liberum patrem, bello victorem, supplicibus Amazonum quae aram insiderant ignovisse. auctam hinc concessu Herculis, cum Lydia poteretur, caerimoniam templo neque Persarum dicione deminutum ius; post Macedonas, dein nos servavisse. 3.62 Proximi hos Magnetes L. Scipionis et L. Sullae constitutis nitebantur, quorum ille Antiocho, hic Mithridate pulsis fidem atque virtutem Magnetum decoravere, uti Dianae Leucophrynae perfugium inviolabile foret. Aphrodisienses posthac et Stratonicenses dictatoris Caesaris ob vetusta in partis merita et recens divi Augusti decretum adtulere, laudati quod Parthorum inruptionem nihil mutata in populum Romanum constantia pertulissent. sed Aphrodisiensium civitas Veneris, Stratonicensium Iovis et Triviae religionem tuebantur. altius Hierocaesarienses exposuere, Persicam apud se Dianam, delubrum rege Cyro dicatum; et memorabantur Perpennae, Isaurici multaque alia imperatorum nomina qui non modo templo sed duobus milibus passuum eandem sanctitatem tribuerant. exim Cy- prii tribus de delubris, quorum vetustissimum Paphiae Veneri auctor Ae+rias, post filius eius Amathus Veneri Amathusiae et Iovi Salaminio Teucer, Telamonis patris ira profugus, posuissent. 3.63 Auditae aliarum quoque civitatium legationes. quorum copia fessi patres, et quia studiis certabatur, consulibus permisere ut perspecto iure, et si qua iniquitas involveretur, rem integram rursum ad senatum referrent. consules super eas civitates quas memoravi apud Pergamum Aesculapii compertum asylum rettulerunt: ceteros obscuris ob vetustatem initiis niti. nam Zmyrnaeos oraculum Apollinis, cuius imperio Stratonicidi Veneri templum dicaverint, Tenios eiusdem carmen referre, quo sacrare Neptuni effigiem aedemque iussi sint. propiora Sardianos: Alexandri victoris id donum. neque minus Milesios Dareo rege niti; set cultus numinum utrisque Dianam aut Apollinem venerandi. petere et Cretenses simulacro divi Augusti. factaque senatus consulta quis multo cum honore modus tamen praescribebatur, iussique ipsis in templis figere aera sacrandam ad memoriam, neu specie religionis in ambitionem delaberentur.' ' Nonesup>
3.60 \xa0Tiberius, however, while tightening his grasp on the solid power of the principate, vouchsafed to the senate a shadow of the past by submitting the claims of the provinces to the discussion of its members. For throughout the Greek cities there was a growing laxity, and impunity, in the creation of rights of asylum. The temples were filled with the dregs of the slave population; the same shelter was extended to the debtor against his creditor and to the man suspected of a capital offence; nor was any authority powerful enough to quell the factions of a race which protected human felony equally with divine worship. It was resolved, therefore, that the communities in question should send their charters and deputies to Rome. A\xa0few abandoned without a struggle the claims they had asserted without a title: many relied on hoary superstitions or on their services to the Roman nation. It was an impressive spectacle which that day afforded, when the senate scrutinized the benefactions of its predecessors, the constitutions of the provinces, even the decrees of kings whose power antedated the arms of Rome, and the rites of the deities themselves, with full liberty as of old to confirm or change. < 3.61 \xa0The Ephesians were the first to appear. "Apollo and Diana," they stated, "were not, as commonly supposed, born at Delos. In Ephesus there was a river Cenchrius, with a grove Ortygia; where Latona, heavy-wombed and supporting herself by an olive-tree which remained to that day, gave birth to the heavenly twins. The grove had been hallowed by divine injunction; and there Apollo himself, after slaying the Cyclopes, had evaded the anger of Jove. Afterwards Father Liber, victor in the war, had pardoned the suppliant Amazons who had seated themselves at the altar. Then the sanctity of the temple had been enhanced, with the permission of Hercules, while he held the crown of Lydia; its privileges had not been diminished under the Persian empire; later, they had been preserved by the Macedonians â\x80\x94 last by ourselves." < 3.62 \xa0The Magnesians, who followed, rested their case on the rulings of Lucius Scipio and Lucius Sulla, who, after their defeats of Antiochus and Mithridates respectively, had honoured the loyalty and courage of Magnesia by making the shrine of Leucophryne Diana an inviolable refuge. Next, Aphrodisias and Stratonicea adduced a decree of the dictator Julius in return for their early services to his cause, together with a modern rescript of the deified Augustus, who praised the unchanging fidelity to the Roman nation with which they had sustained the Parthian inroad. Aphrodisias, however, was championing the cult of Venus; Stratonicea, that of Jove and Diana of the Crossways. The statement of Hierocaesarea went deeper into the past: the community owned a Persian Diana with a temple dedicated in the reign of Cyrus; and there were references to Perpenna, Isauricus, and many other commanders who had allowed the same sanctity not only to the temple but to the neighbourhood for two miles round. The Cypriotes followed with an appeal for three shrines â\x80\x94 the oldest erected by their founder Aërias to the Paphian Venus; the second by his son Amathus to the Amathusian Venus; and a\xa0third by Teucer, exiled by the anger of his father Telamon, to Jove of Salamis. < 3.63 \xa0Deputations from other states were heard as well; till the Fathers, weary of the details, and disliking the acrimony of the discussion, empowered the consuls to investigate the titles, in search of any latent flaw, and to refer the entire question back to the senate. Their report was that â\x80\x94 apart from the communities I\xa0have already named â\x80\x94 they were satisfied there was a genuine sanctuary of Aesculapius at Pergamum; other claimants relied on pedigrees too ancient to be clear. "For Smyrna cited an oracle of Apollo, at whose command the town had dedicated a temple to Venus Stratonicis; Tenos, a prophecy from the same source, ordering the consecration of a statue and shrine to Neptune. Sardis touched more familiar ground with a grant from the victorious Alexander; Miletus had equal confidence in King Darius. With these two, however, the divine object of adoration was Diana in the one case, Apollo in the other. The Cretans, again, were claiming for an effigy of the deified Augustus." The senate, accordingly, passed a\xa0number of resolutions, scrupulously complimentary, but still imposing a limit; and the applicants were ordered to fix the brass records actually inside the temples, both as a solemn memorial and as a warning not to lapse into secular intrigue under the cloak of religion. <'' None
60. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Artemis, A. Ephesia • Artemis, of Ephesus

 Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 287; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 159

61. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Artemis • Diana/Artemis

 Found in books: Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 208, 262; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 135

62. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Artemis • Artemis, goddess and cult, Arrows • Artemis, goddess and cult, Cult figure/statue • Artemis, goddess and cult, Processions • Artemis, goddess and cult, Queen of heaven • Artemis, goddess and cult, Sacrifice • Artemis, temple, Altar • Artemis, temple, Asylum • Artemis, temple, Bank

 Found in books: Demoen and Praet (2009), Theios Sophistes: Essays on Flavius Philostratus' Vita Apollonii, 253, 255; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 140, 177

63. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Artemis • Artemis Ephesia • Artemis, temple of • ritual, of Artemis Ephesia

 Found in books: Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 574, 590, 714, 717, 718, 778; Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 233; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 214; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 338; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 67, 70; Pinheiro et al. (2018), Cultural Crossroads in the Ancient Novel, 19, 101

64. None, None, nan (1st cent. CE - missingth cent. CE)
 Tagged with subjects: • Artemis • Artemis Soteira, and seafaring • Artemis Soteira, on Icaros (in the Persina Gulf) • Artemis, Orthosia • Artemis, Tauropolos

 Found in books: Hitch (2017), Animal sacrifice in the ancient Greek world, 52; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 87, 88; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 101

65. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Artemis • Artemis, of Ephesus • gods, Artemis

 Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 109; Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 146, 147, 148, 149, 150

66. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Artemis, Artemis Eileithyia • Artemis, Eileithyia

 Found in books: Bernabe et al. (2013), Redefining Dionysos, 567; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 61

67. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Artemis

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 332, 333; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 332, 333

68. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Artemis • Artemis, A. Ephesia • Artemis, Artemis Soteria • Artemis, at Saguntum • Artemis, goddess and cult, Artemisia festival • Artemis, goddess and cult, Cult figure/statue • Artemis, goddess and cult, Daitis festival • Artemis, goddess and cult, Processions • Artemis, goddess and cult, Sacrifice • Artemis, goddess and cult, Tutelary goddess • Artemis, in Temple of Apollo Palatinus • Artemis, of Ephesus • Artemis, temple, Altar • Ephesos, Temple of Artemis

 Found in books: Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 380; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 287; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 146, 147, 170; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 159; Rojas(2019), The Remains of the Past and the Invention of Archaeology in Roman Anatolia: Interpreters, Traces, Horizons, 192; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 238; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 87, 178

69. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Artemis Ephesia • Artemis, as protector

 Found in books: Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 195; Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 189

70. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Artemis • Artemis Hemera (Lousoi), myth-ritual nexus • Artemis Hemera (Lousoi), sacred herd, symbolised in womens khoroi • Artemis, S. Biagio at Metapontion, myth-ritual nexus • Proitids, and aetiology for Artemis of Lousoi • aetiologies, specific, Artemis at Lousoi/Metapontion

 Found in books: Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 202; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 282

71. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Artemis • Artemis (goddess), Mounychia shrine • Artemis (goddess), sanctuary at Athens • Artemis, Agrotera of Athens • Artemis, Agrotera of Sparta • Artemis, Aristoboule of Athens • Artemis, Mounichia • Artemis, Mounichia of Athens • Artemis, Proseoa of Artemisium • Artemis, Soteira of Megara • Artemis, of Delos • Artemis, of Ephesus • Artemis, of Samos • Festivals, of Artemis Agrotera of Athens • Mother of the Gods, and Artemis

 Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 233; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 143; Mikalson (2003), Herodotus and Religion in the Persian Wars, 76, 103, 127, 220; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 246, 266; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 118

72. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Artemis • Artemis Phosphoros • Artemis, Agrotera of Athens • Artemis, Agrotera of Sparta • Artemis, Aristoboule of Athens • Artemis, Mounichia of Athens • Artemis, Proseoa of Artemisium • Artemis, Soteira of Megara • Artemis, of Delos • Artemis, of Ephesus • Artemis, of Samos • Artemis, titles of Aristoboule • Athens, Artemis, cult of • Festivals, of Artemis Agrotera of Athens • Minoan-Mycenaean religion and art, Artemis and • Mother of the Gods, and Artemis

 Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 159; Mikalson (2003), Herodotus and Religion in the Persian Wars, 63, 77, 103, 127; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 266, 271, 274; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 145; Parker (2005), Polytheism and Society at Athens, 54; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 373

73. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Aphrodite, Artemis and • Apollo, Artemis and • Apollonian triad (Apollo, Artemis, and Leto) • Artemis • Artemis Agrotera, procession and sacrifice • Artemis Ephesia • Artemis Orthia • Artemis, Aphrodite and • Artemis, Apollo and • Artemis, Apollonian triad (Apollo, Artemis, and Leto) • Artemis, Dionysus and • Artemis, S. Biagio at Metapontion, bestial and hunting imagery • Artemis, arktoi (she-bears), young girls serving Artemis as • Artemis, cruel death, providing vengeance against • Artemis, cult and rites • Artemis, hunting and butchering, association with • Artemis, origins and development • Artemis, sacrifice/sacrificial rituals for • Artemis, sanctuaries and temples • Aulis, cult of Artemis at • Brauron, cult of Artemis at • Cape Zoster, cult of Artemis at • Delos, Artemis, cult of • Diana/Artemis • Dionysus, Artemis and • Ephesus, Artemisium and Artemis Ephesia • Leto, Apollonian triad (Apollo, Artemis, and Leto) • Leto, Artemis and • Minoan-Mycenaean religion and art, Artemis and • Piraeus, cult of Artemis at • Proitids, and aetiology for Artemis of Lousoi • Sparta, sanctuary/cult of Artemis Orthia • Zoster (cape), cult of Artemis at • arktoi (she-bears), young girls serving Artemis as • bears, arktoi (she-bears), young girls serving Artemis as • bulls, Artemis associated with • butchering and hunting, association of Artemis with • goats, Artemis/hunting goddesses and • hunting and butchering, association of Artemis with • krateriskoi dedicated to Artemis • perfumes and ointments, Artemis and • sacrifice/sacrificial rituals, for Artemis • sanctuaries and temples, of Artemis • sea and seafarers, Artemis and • the dead, Artemis providing vengeance against cruel death

 Found in books: Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 249; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 395; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 159; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 49; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 262; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 171, 184, 276

74. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Artemis (goddess), Mounychia shrine • Artemis (goddess), sanctuary at Athens • temple, of Artemis Aristoboule

 Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 233; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 166

75. Anon., The Acts of John, 42-44, 46 (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Artemis • Artemis, altar of • Artemis, priests of • Temple of Artemis (Ephesus)

 Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 148; Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 89; Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 72

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42 And as John spake these things, immediately the altar of Artemis was parted into many pieces, and all the things that were dedicated in the temple fell, and MS. that which seemed good to him was rent asunder, and likewise of the images of the gods more than seven. And the half of the temple fell down, so that the priest was slain at one blow by the falling of the (?roof, ? beam). The multitude of the Ephesians therefore cried out: One is the God of John, one is the God that hath pity on us, for thou only art God: now are we turned to thee, beholding thy marvellous works! have mercy on us, O God, according to thy will, and save us from our great error! And some of them, lying on their faces, made supplication, and some kneeled and besought, and some rent their clothes and wept, and others tried to escape.'43 But John spread forth his hands, and being uplifted in soul, said unto the Lord: Glory be to thee, my Jesus, the only God of truth, for that thou dost gain (receive) thy servants by divers devices. And having so said, he said to the people: Rise up from the floor, ye men of Ephesus, and pray to my God, and recognize the invisible power that cometh to manifestation, and the wonderful works which are wrought before your eyes. Artemis ought to have succoured herself: her servant ought to have been helped of her and not to have died. Where is the power of the evil spirit? where are her sacrifices? where her birthdays? where her festivals? where are the garlands? where is all that sorcery and the poisoning (witchcraft) that is sister thereto? 44 But the people rising up from off the floor went hastily and cast down the rest of the idol temple, crying: The God of John only do we know, and him hereafter do we worship, since he hath had mercy upon us! And as John came down from thence, much people took hold of him, saying: Help us, O John! Assist us that do perish in vain! Thou seest our purpose: thou seest the multitude following thee and hanging upon thee in hope toward thy God. We have seen the way wherein we went astray when we lost him: we have seen our gods that were set up in vain: we have seen the great and shameful derision that is come to them: but suffer us, we pray thee, to come unto thine house and to be succoured without hindrance. Receive us that are in bewilderment.
46
John therefore continued with them, receiving them in the house of Andromeus. And one of them that were gathered laid down the dead body of the priest of Artemis before the door of the temple, for he was his kinsman, and came in quickly with the rest, saying nothing of it. John, therefore, after the discourse to the brethren, and the prayer and the thanksgiving (eucharist) and the laying of hands upon every one of the congregation, said by the spirit: There is one here who moved by faith in God hath laid down the priest of Artemis before the gate and is come in, and in the yearning of his soul, taking care first for himself, hath thought thus in himself: It is better for me to take thought for the living than for my kinsman that is dead: for I know that if I turn to the Lord and save mine own soul, John will not deny to raise up the dead also. And John arising from his place went to that into which that kinsman of the priest who had so thought was entered, and took him by the hand and said: Hadst thou this thought when thou camest unto me, my child? And he, taken with trembling and affright, said: Yes, lord, and cast himself at his feet. And John said: Our Lord is Jesus Christ, who will show his power in thy dead kinsman by raising him up. ' None
76. Anon., Acts of John, 42-44, 46 (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Artemis • Artemis, altar of • Artemis, priests of • Temple of Artemis (Ephesus)

 Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 148; Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 89; Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 72

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42 And as John spake these things, immediately the altar of Artemis was parted into many pieces, and all the things that were dedicated in the temple fell, and MS. that which seemed good to him was rent asunder, and likewise of the images of the gods more than seven. And the half of the temple fell down, so that the priest was slain at one blow by the falling of the (?roof, ? beam). The multitude of the Ephesians therefore cried out: One is the God of John, one is the God that hath pity on us, for thou only art God: now are we turned to thee, beholding thy marvellous works! have mercy on us, O God, according to thy will, and save us from our great error! And some of them, lying on their faces, made supplication, and some kneeled and besought, and some rent their clothes and wept, and others tried to escape.'43 But John spread forth his hands, and being uplifted in soul, said unto the Lord: Glory be to thee, my Jesus, the only God of truth, for that thou dost gain (receive) thy servants by divers devices. And having so said, he said to the people: Rise up from the floor, ye men of Ephesus, and pray to my God, and recognize the invisible power that cometh to manifestation, and the wonderful works which are wrought before your eyes. Artemis ought to have succoured herself: her servant ought to have been helped of her and not to have died. Where is the power of the evil spirit? where are her sacrifices? where her birthdays? where her festivals? where are the garlands? where is all that sorcery and the poisoning (witchcraft) that is sister thereto? 44 But the people rising up from off the floor went hastily and cast down the rest of the idol temple, crying: The God of John only do we know, and him hereafter do we worship, since he hath had mercy upon us! And as John came down from thence, much people took hold of him, saying: Help us, O John! Assist us that do perish in vain! Thou seest our purpose: thou seest the multitude following thee and hanging upon thee in hope toward thy God. We have seen the way wherein we went astray when we lost him: we have seen our gods that were set up in vain: we have seen the great and shameful derision that is come to them: but suffer us, we pray thee, to come unto thine house and to be succoured without hindrance. Receive us that are in bewilderment.
46
John therefore continued with them, receiving them in the house of Andromeus. And one of them that were gathered laid down the dead body of the priest of Artemis before the door of the temple, for he was his kinsman, and came in quickly with the rest, saying nothing of it. John, therefore, after the discourse to the brethren, and the prayer and the thanksgiving (eucharist) and the laying of hands upon every one of the congregation, said by the spirit: There is one here who moved by faith in God hath laid down the priest of Artemis before the gate and is come in, and in the yearning of his soul, taking care first for himself, hath thought thus in himself: It is better for me to take thought for the living than for my kinsman that is dead: for I know that if I turn to the Lord and save mine own soul, John will not deny to raise up the dead also. And John arising from his place went to that into which that kinsman of the priest who had so thought was entered, and took him by the hand and said: Hadst thou this thought when thou camest unto me, my child? And he, taken with trembling and affright, said: Yes, lord, and cast himself at his feet. And John said: Our Lord is Jesus Christ, who will show his power in thy dead kinsman by raising him up. ' None
77. Cassius Dio, Roman History, 51.20.6 (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Artemis, goddess and cult, Primacy/supremacy • Temple of Artemis (Ephesos) • priestly elites, at the Temple of Artemis

 Found in books: Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 117; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 157

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51.20.6 \xa0Caesar, meanwhile, besides attending to the general business, gave permission for the dedication of sacred precincts in Ephesus and in Nicaea to Rome and to Caesar, his father, whom he named the hero Julius. These cities had at that time attained chief place in Asia and in Bithynia respectively.'' None
78. Lucian, The Sky-Man, 24 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Artemis Ephesia • Temple of Artemis (Ephesos)

 Found in books: Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 143; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 156

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24 As he went, he put questions to me about earthly affairs, beginning with, What was wheat a quarter in Greece? had we suffered much from cold last winter? and did the vegetables want more rain? Then he wished to know whether any of Phidias’s kin were alive, why there had been no Diasia at Athens all these years, whether his Olympieum was ever going to be completed, and had the robbers of his temple at Dodona been caught? I answered all these questions, and he proceeded:—‘Tell me, Menippus, what are men’s feelings towards me?’ ‘What should they be, Lord, but those of absolute reverence, as to the King of all Gods?’ ‘Now, now, chaffing as usual,’ he said; ‘I know their fickleness very well, for all your dissimulation. There was a time when I was their prophet, their healer, and their all,And Zeus filled every street and gathering place.In those days Dodona and Pisa were glorious and far famed, and I could not get a view for the clouds of sacrificial steam. But now Apollo has set up his oracle at Delphi, Asclepius his temple of health at Pergamum, Bendis and Anubis and Artemis their shrines in Thrace, Egypt, Ephesus; and to these all run; theirs the festal gatherings and the hecatombs. As for me, I am superannuated; they think themselves very generous if they offer me a victim at Olympia at four year intervals. My altars are cold as Plato’s Laws or Chrysippus’s Syllogisms.’'' None
79. Pausanias, Description of Greece, 1.4.4-1.4.5, 1.14.5, 1.18.5, 1.19, 1.19.6, 1.20.3, 1.22.3, 1.25.1, 1.27.1, 1.28.4, 1.29.2, 1.31.1, 1.31.4, 1.32.4, 1.36.1, 1.38.8, 1.40.2-1.40.3, 1.41.3, 2.2.6, 2.7.6, 2.9.6, 2.13.3, 2.31.5, 3.12.7, 3.16.3, 3.16.7-3.16.11, 3.22.12, 4.1.5, 4.1.7, 4.4.2-4.4.3, 4.31.7-4.31.8, 5.7.8, 5.13.7, 5.27.5, 6.20.3-6.20.5, 6.25.1, 7.2.6-7.2.8, 7.4.4, 7.5.4, 7.6.6, 7.18.11-7.18.13, 7.19.1-7.19.10, 7.20.8, 7.21.1, 7.21.5, 7.21.7, 8.13.1, 8.14.9-8.14.10, 8.18.7-8.18.8, 8.23.7, 8.32.4, 8.39.6, 8.48.6, 8.54.6, 9.2.5-9.2.6, 9.19.6, 9.22.1, 9.27.2, 9.35.3, 10.13.7-10.13.8, 10.23.1-10.23.2, 10.23.7 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Acropolis, Athens, Artemis, cult of • Aegeira, cult of Artemis Agrotera at • Agora, Athens, Artemis, cult of • Aphrodite, Artemis and • Apollo Delios/Dalios (Delos), inseparable from earlier Artemis • Apollo, Artemis and • Apollonian triad (Apollo, Artemis, and Leto) • Ares, Artemis and • Artemis • Artemis (goddess) • Artemis (goddess), Laphria festival • Artemis (goddess), sanctuary at Brauron • Artemis Agrotera • Artemis Agrotera, • Artemis Agrotera, procession and sacrifice • Artemis Boulaia • Artemis Boulephoros • Artemis Brauronia, sacred precint on the acropolis of • Artemis Chitone • Artemis Ephesia • Artemis Ephesia, Ephesos • Artemis Epipyrgidia • Artemis Eucleia, • Artemis Hegemone • Artemis Hemera (Lousoi) • Artemis Hemera (Lousoi), aetiology jumbled with that of Hera Argeia • Artemis Hemera (Lousoi), archaeology of • Artemis Hemera (Lousoi), misleading bucolic imagery • Artemis Hemera (Lousoi), myth-ritual nexus • Artemis Hemera (Lousoi), sacred herd, symbolised in womens khoroi • Artemis Kynthia (Paros), Limnatis • Artemis Limnatis, • Artemis Orthia • Artemis Orthia, sanctuary of (Sparta) • Artemis Patroa • Artemis Patroa, inscribed • Artemis Pergaia • Artemis Phosphoros • Artemis Propylaea • Artemis Soteira • Artemis Soteira, and warfare • Artemis Soteira, as the most popular Soteira • Artemis Soteira, in Boeae • Artemis Soteira, in Megara • Artemis Soteira, in Pagae • Artemis Soteira, in Rhodes • Artemis Soteira, multiple functions of • Artemis Soteira, on Icaros (in the Persina Gulf) • Artemis Soteira, with two torches • Artemis of Euboea • Artemis of Lusi • Artemis, • Artemis, A. Lygodesma • Artemis, Agrotera of Athens • Artemis, Agrotera of Sparta • Artemis, Aphrodite and • Artemis, Apollo and • Artemis, Apollonian triad (Apollo, Artemis, and Leto) • Artemis, Ares and • Artemis, Aristoboule of Athens • Artemis, Artemis Laphria • Artemis, Artemis Limnatis Λιμνάτις • Artemis, Artemis Ortheia • Artemis, Artemis Soteira • Artemis, Artemis Soteria • Artemis, Artemis Triklaria • Artemis, Bargylia • Artemis, Brauronia • Artemis, Charites/Graces and • Artemis, Dionysus and • Artemis, Eileithyia • Artemis, Ephesia • Artemis, Eukleia of Plataea • Artemis, Hermes and • Artemis, Huntress • Artemis, Hymnia • Artemis, Kolainis • Artemis, Koloëne • Artemis, Laphria • Artemis, Mounichia of Athens • Artemis, Orthia • Artemis, Patrae • Artemis, Phosphoros • Artemis, Proseoa of Artemisium • Artemis, S. Biagio at Metapontion, alternative aetiological myths • Artemis, Sanctuary of • Artemis, Soteira • Artemis, Soteira of Megara • Artemis, Sparta • Artemis, Zeus and • Artemis, and Anahita • Artemis, and Hecate, close association with • Artemis, and Iphigeneia • Artemis, animals, association with • Artemis, arktoi (she-bears), young girls serving Artemis as • Artemis, as a bee-goddess • Artemis, as protector • Artemis, at Ephesus • Artemis, at Magnesia • Artemis, cult and rites • Artemis, floruit and decline of cult • Artemis, flowing water, connection to • Artemis, goddess and cult, Artemisia festival • Artemis, goddess and cult, Birth • Artemis, goddess and cult, Cult figure/statue • Artemis, goddess and cult, Honorific titles • Artemis, goddess and cult, Huntress • Artemis, goddess and cult, Primacy/supremacy • Artemis, goddess and cult, Sacrifice • Artemis, hunting and butchering, association with • Artemis, images and iconography • Artemis, in Delphi • Artemis, in ‘structuralist’ interpretation • Artemis, migration/movement of peoples, association with • Artemis, nocturnal intervention • Artemis, of Delos • Artemis, of Ephesus • Artemis, of Ephesus (Ephesia) • Artemis, of Samos • Artemis, origins and development • Artemis, pillar/column, worshipped in form of • Artemis, political assemblies and civic life, association with • Artemis, purification rituals, associated with • Artemis, sacrifice/sacrificial rituals for • Artemis, sanctuaries and temples • Artemis, temple, (Re-)Construction • Artemis, temple, Altar • Artemis, temple, Asylum • Artemis, temple, Bank • Artemis, temple, Cella • Artemis, temple, Columnae caelatae • Artemis, temple, Columns • Artemis, temple, Mint • Artemis, temple, Pronaos • Artemis, temple, Sekos • Artemis, temple, Temple of Croesus • Artemis, temple, Younger Artemision • Artemis, theater and tragedy, connection to • Artemis, torch associated with • Athens, Artemis, cult of • Aulis, cult of Artemis at • Boeae, cult of Artemis Soteira at • Boeotia, Artemis, bell-shaped figurines of • Brauron, cult of Artemis at • Calydon, cults of Artemis and Dionysus at • Cape Zoster, cult of Artemis at • Charites (Graces), Artemis and • Corinth, cults of Artemis and Dionysus at • Delos, Artemis, cult of • Demeter, and Artemis • Diana/Artemis • Dionysus, Artemis and • Eleusis, Artemis Propylaea and • Ephesian cup of Artemis • Ephesos, Temple of Artemis • Ephesus, Artemisium and Artemis Ephesia • Ephesus, Neokoros (of Artemis) • Euboea, Artemis, cult of • Festivals, of Artemis Agrotera of Athens • Festivals, of Artemis of Samos • Hecate Phosphoros, Artemis Soteira, close association with • Hermes, Artemis and • Homeric Hymn, to Artemis • Ikaria, wooden representation of Artemis on • Iphigeneia, and Artemis • Karneia Painter, volute-krater with Artemis entering Dionysiac circle, from Tarentum • Leto, Apollonian triad (Apollo, Artemis, and Leto) • Leto, Artemis and • Leto, giving birth to Apollo and Artemis on Delos • Miletus, Artemis Boulephoros, cult of • Minoan-Mycenaean religion and art, Artemis and • Mother of the Gods, and Artemis • Nilsson, Martin, on Artemis • Ortygia, cult of Artemis on • Piraeus, cult of Artemis at • Proitids, and aetiology for Artemis of Lousoi • Pylos, Artemis, cult of • Rhea, Artemis and • Rhodes, Artemis on • Sicyon, cult statue of Artemis in • Sparta, sanctuary of Artemis Hegemone and Apollo Carneius • Sparta, sanctuary of Artemis Orthia • Sparta, sanctuary/cult of Artemis Orthia • Tarentum, volute-krater by Karneia Painter with Artemis entering Dionysiac circle, from • Temple of Artemis (Ephesos) • Zeus, Artemis and • Zoster (cape), cult of Artemis at • aetiologies, specific, Artemis at Lousoi/Metapontion • animals, Artemis as “Mistress of Beasts,” • arktoi (she-bears), young girls serving Artemis as • bears, Artemis and • bears, arktoi (she-bears), young girls serving Artemis as • buildings in the shrine of Artemis • bulls, Artemis associated with • butchering and hunting, association of Artemis with • coins, with cult statue of Artemis Pergaia • cult, of Artemis • death sentences and suicides, Artemis associated with • deer, Artemis associated with • festivals, Artemis Brauronia • geese, alabastron from Delos with Artemis holding • goats, Artemis/hunting goddesses and • gods, Artemis • hunting and butchering, association of Artemis with • justice and political life, association of Artemis with political assemblies and civic life • justice and political life, death sentences and suicides, Artemis associated with • krateriskoi dedicated to Artemis • masks, Artemis and • migration/movement of peoples, Artemis associated with • oracles, animal oracles and Artemis • pastoralism, Artemis/hunting goddesses associated with • perfumes and ointments, Artemis and • pillars/columns, Artemis worshipped in form of • purification rituals, Artemis associated with • quail, sacred to Artemis • ritual, of Artemis Ephesia • sacrifice, to Artemis • sacrifice/sacrificial rituals, for Artemis • sacrifice/sacrificial rituals, purification rituals related to, Artemis associated with • sanctuaries and temples, of Artemis • sanctuary, of Artemis at Brauron • sea and seafarers, Artemis and • suicides and death sentences, Artemis associated with • temple, of Artemis in the sanctuary at Brauron • the dead, death sentences and suicides, Artemis associated with • theater and tragedy, Artemis and

 Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 145; Bernabe et al. (2013), Redefining Dionysos, 402, 403, 404, 406, 407, 409, 411; Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 76, 191; Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 16, 38; Bowie (2021), Essays on Ancient Greek Literature and Culture, 541, 626, 689; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 194, 668; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 187; Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 170; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 14, 251, 496; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 96; Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 39, 40, 41, 229; Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 98; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 25; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 11, 117, 119, 191; Gaifman (2012), Aniconism in Greek Antiquity, 288, 309; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 100; Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 249; Hitch (2017), Animal sacrifice in the ancient Greek world, 53, 92; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 607, 649, 908; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 123, 132, 140, 144, 146, 175, 287, 288, 296, 305; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 8, 37, 56, 57, 59, 126, 145, 153; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 571; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 156; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 54, 55; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 39, 98, 104, 123, 271, 275, 336; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 143, 148, 159, 166, 168; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 73, 164, 167; Mikalson (2003), Herodotus and Religion in the Persian Wars, 30, 90, 100, 103, 110, 127, 133, 205, 224; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 57; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 91, 167, 222, 224, 227, 257, 265, 266, 339; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 48, 49, 204, 338; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 153; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 88; Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 257; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 54, 60, 135, 175, 237; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 174, 179, 182, 183, 184, 186, 187, 190, 276, 373; Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 115, 121, 122, 123; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 81, 85, 86, 87, 178; Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 138; Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 149, 150; Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 107

sup>
1.4.4 οὗτοι μὲν δὴ τοὺς Ἕλληνας τρόπον τὸν εἰρημένον ἔσωζον, οἱ δὲ Γαλάται Πυλῶν τε ἐντὸς ἦσαν καὶ τὰ πολίσματα ἑλεῖν ἐν οὐδενὶ τὰ λοιπὰ ποιησάμενοι Δελφοὺς καὶ τὰ χρήματα. τοῦ θεοῦ διαρπάσαι μάλιστα εἶχον σπουδήν. καί σφισιν αὐτοί τε Δελφοὶ καὶ Φωκέων ἀντετάχθησαν οἱ τὰς πόλεις περὶ τὸν Παρνασσὸν οἰκοῦντες, ἀφίκετο δὲ καὶ δύναμις Αἰτωλῶν· τὸ γὰρ Αἰτωλικὸν προεῖχεν ἀκμῇ νεότητος τὸν χρόνον τοῦτον. ὡς δὲ ἐς χεῖρας συνῄεσαν, ἐνταῦθα κεραυνοί τε ἐφέροντο ἐς τοὺς Γαλάτας καὶ ἀπορραγεῖσαι πέτραι τοῦ Παρνασσοῦ, δείματά τε ἄνδρες ἐφίσταντο ὁπλῖται τοῖς βαρβάροις· τούτων τοὺς μὲν ἐξ Ὑπερβορέων λέγουσιν ἐλθεῖν, Ὑπέροχον καὶ Ἀμάδοκον, τὸν δὲ τρίτον Πύρρον εἶναι τὸν Ἀχιλλέως· ἐναγίζουσι δὲ ἀπὸ ταύτης Δελφοὶ τῆς συμμαχίας Πύρρῳ, πρότερον ἔχοντες ἅτε ἀνδρὸς πολεμίου καὶ τὸ μνῆμα ἐν ἀτιμίᾳ. 1.4.5 Γαλατῶν δὲ οἱ πολλοὶ ναυσὶν ἐς τὴν Ἀσίαν διαβάντες τὰ παραθαλάσσια αὐτῆς ἐλεηλάτουν· χρόνῳ δὲ ὕστερον οἱ Πέργαμον ἔχοντες, πάλαι δὲ Τευθρανίαν καλουμένην, ἐς ταύτην Γαλάτας ἐλαύνουσιν ἀπὸ θαλάσσης. οὗτοι μὲν δὴ τὴν ἐκτὸς Σαγγαρίου χώραν ἔσχον Ἄγκυραν πόλιν ἑλόντες Φρυγῶν, ἣν Μίδας ὁ Γορδίου πρότερον ᾤκισεν—ἄγκυρα δέ, ἣν ὁ Μίδας ἀνεῦρεν, ἦν ἔτι καὶ ἐς ἐμὲ ἐν ἱερῷ Διὸς καὶ κρήνη Μίδου καλουμένη· ταύτην οἴνῳ κεράσαι Μίδαν φασὶν ἐπὶ τὴν θήραν τοῦ Σιληνοῦ—, ταύτην τε δὴ τὴν Ἄγκυραν εἷλον καὶ Πεσσινοῦντα τὴν ὑπὸ τὸ ὄρος τὴν Ἄγδιστιν, ἔνθα καὶ τὸν Ἄττην τεθάφθαι λέγουσι.
1.14.5
—ἔτι δὲ ἀπωτέρω ναὸς Εὐκλείας, ἀνάθημα καὶ τοῦτο ἀπὸ Μήδων, οἳ τῆς χώρας Μαραθῶνι ἔσχον. φρονῆσαι δὲ Ἀθηναίους ἐπὶ τῇ νίκῃ ταύτῃ μάλιστα εἰκάζω· καὶ δὴ καὶ Αἰσχύλος, ὥς οἱ τοῦ βίου προσεδοκᾶτο ἡ τελευτή, τῶν μὲν ἄλλων ἐμνημόνευσεν οὐδενός, δόξης ἐς τ ος οῦτο ἥκων ἐπὶ ποιήσει καὶ πρὸ Ἀρτεμισίου καὶ ἐν Σαλαμῖνι ναυμαχήσας· ὁ δὲ τό τε ὄνομα πατρόθεν καὶ τὴν πόλιν ἔγραψε καὶ ὡς τῆς ἀνδρίας μάρτυρας ἔχοι τὸ Μαραθῶνι ἄλσος καὶ Μήδων τοὺς ἐς αὐτὸ ἀποβάντας.
1.18.5
πλησίον δὲ ᾠκοδόμητο ναὸς Εἰλειθυίας, ἣν ἐλθοῦσαν ἐξ Ὑπερβορέων ἐς Δῆλον γενέσθαι βοηθὸν ταῖς Λητοῦς ὠδῖσι, τοὺς δὲ ἄλλους παρʼ αὐτῶν φασι τῆς Εἰλειθυίας μαθεῖν τὸ ὄνομα· καὶ θύουσί τε Εἰλειθυίᾳ Δήλιοι καὶ ὕμνον ᾄδουσιν Ὠλῆνος. Κρῆτες δὲ χώρας τῆς Κνωσσίας ἐν Ἀμνισῷ γενέσθαι νομίζουσιν Εἰλείθυιαν καὶ παῖδα Ἥρας εἶναι· μόνοις δὲ Ἀθηναίοις τῆς Εἰλειθυίας κεκάλυπται τὰ ξόανα ἐς ἄκρους τοὺς πόδας. τὰ μὲν δὴ δύο εἶναι Κρητικὰ καὶ Φαίδρας ἀναθήματα ἔλεγον αἱ γυναῖκες, τὸ δὲ ἀρχαιότατον Ἐρυσίχθονα ἐκ Δήλου κομίσαι.

1.19.6
διαβᾶσι δὲ τὸν Ἰλισὸν χωρίον Ἄγραι καλούμενον καὶ ναὸς Ἀγροτέρας ἐστὶν Ἀρτέμιδος· ἐνταῦθα Ἄρτεμιν πρῶτον θηρεῦσαι λέγουσιν ἐλθοῦσαν ἐκ Δήλου, καὶ τὸ ἄγαλμα διὰ τοῦτο ἔχει τόξον. τὸ δὲ ἀκούσασι μὲν οὐχ ὁμοίως ἐπαγωγόν, θαῦμα δʼ ἰδοῦσι, στάδιόν ἐστι λευκοῦ λίθου. μέγεθος δὲ αὐτοῦ τῇδε ἄν τις μάλιστα τεκμαίροιτο· ἄνωθεν ὄρος ὑπὲρ τὸν Ἰλισὸν ἀρχόμενον ἐκ μηνοειδοῦς καθήκει τοῦ ποταμοῦ πρὸς τὴν ὄχθην εὐθύ τε καὶ διπλοῦν. τοῦτο ἀνὴρ Ἀθηναῖος Ἡρώδης ᾠκοδόμησε, καί οἱ τὸ πολὺ τῆς λιθοτομίας τῆς Πεντελῆσιν ἐς τὴν οἰκοδομὴν ἀνηλώθη.
1.20.3
τοῦ Διονύσου δέ ἐστι πρὸς τῷ θεάτρῳ τὸ ἀρχαιότατον ἱερόν· δύο δέ εἰσιν ἐντὸς τοῦ περιβόλου ναοὶ καὶ Διόνυσοι, ὅ τε Ἐλευθερεὺς καὶ ὃν Ἀλκαμένης ἐποίησεν ἐλέφαντος καὶ χρυσοῦ. γραφαὶ δὲ αὐτόθι Διόνυσός ἐστιν ἀνάγων Ἥφαιστον ἐς οὐρανόν· λέγεται δὲ καὶ τάδε ὑπὸ Ἑλλήνων, ὡς Ἥρα ῥίψαι γενόμενον Ἥφαιστον, ὁ δέ οἱ μνησικακῶν πέμψαι δῶρον χρυσοῦν θρόνον ἀφανεῖς δεσμοὺς ἔχοντα, καὶ τὴν μὲν ἐπεί τε ἐκαθέζετο δεδέσθαι, θεῶν δὲ τῶν μὲν ἄλλων οὐδενὶ τὸν Ἥφαιστον ἐθέλειν πείθεσθαι, Διόνυσος δὲ— μάλιστα γὰρ ἐς τοῦτον πιστὰ ἦν Ἡφαίστῳ—μεθύσας αὐτὸν ἐς οὐρανὸν ἤγαγε· ταῦτά τε δὴ γεγραμμένα εἰσὶ καὶ Πενθεὺς καὶ Λυκοῦργος ὧν ἐς Διόνυσον ὕβρισαν διδόντες δίκας, Ἀριάδνη δὲ καθεύδουσα καὶ Θησεὺς ἀναγόμενος καὶ Διόνυσος ἥκων ἐς τῆς Ἀριάδνης τὴν ἁρπαγήν.
1.22.3
Ἀφροδίτην δὲ τὴν Πάνδημον, ἐπεί τε Ἀθηναίους Θησεὺς ἐς μίαν ἤγαγεν ἀπὸ τῶν δήμων πόλιν, αὐτήν τε σέβεσθαι καὶ Πειθὼ κατέστησε· τὰ μὲν δὴ παλαιὰ ἀγάλματα οὐκ ἦν ἐπʼ ἐμοῦ, τὰ δὲ ἐπʼ ἐμοῦ τεχνιτῶν ἦν οὐ τῶν ἀφανεστάτων. ἔστι δὲ καὶ Γῆς Κουροτρόφου καὶ Δήμητρος ἱερὸν Χλόης· τὰ δὲ ἐς τὰς ἐπωνυμίας ἔστιν αὐτῶν διδαχθῆναι τοῖς ἱερεῦσιν ἐλθόντα ἐς λόγους.
1.25.1
τοιαῦτα μὲν αὐτοῖς συμβαίνοντα εἶδον· ἔστι δὲ ἐν τῇ Ἀθηναίων ἀκροπόλει καὶ Περικλῆς ὁ Ξανθίππου καὶ αὐτὸς Ξάνθιππος, ὃς ἐναυμάχησεν ἐπὶ Μυκάλῃ Μήδοις. ἀλλʼ ὁ μὲν Περικλέους ἀνδριὰς ἑτέρωθι ἀνάκειται, τοῦ δὲ Ξανθίππου πλησίον ἕστηκεν Ἀνακρέων ὁ Τήιος, πρῶτος μετὰ Σαπφὼ τὴν Λεσβίαν τὰ πολλὰ ὧν ἔγραψεν ἐρωτικὰ ποιήσας· καί οἱ τὸ σχῆμά ἐστιν οἷον ᾄδοντος ἂν ἐν μέθῃ γένοιτο ἀνθρώπου. γυναῖκας δὲ πλησίον Δεινομένης Ἰὼ τὴν Ἰνάχου καὶ Καλλιστὼ τὴν Λυκάονος πεποίηκεν, αἷς ἀμφοτέραις ἐστὶν ἐς ἅπαν ὅμοια διηγήματα ἔρως Διὸς καὶ Ἥρας ὀργὴ καὶ ἀλλαγὴ τῇ μὲν ἐς βοῦν, Καλλιστοῖ δὲ ἐς ἄρκτον.
1.27.1
κεῖται δὲ ἐν τῷ ναῷ τῆς Πολιάδος Ἑρμῆς ξύλου, Κέκροπος εἶναι λεγόμενον ἀνάθημα, ὑπὸ κλάδων μυρσίνης οὐ σύνοπτον. ἀναθήματα δὲ ὁπόσα ἄξια λόγου, τῶν μὲν ἀρχαίων δίφρος ὀκλαδίας ἐστὶ Δαιδάλου ποίημα, λάφυρα δὲ ἀπὸ Μήδων Μασιστίου θώραξ, ὃς εἶχεν ἐν Πλαταιαῖς τὴν ἡγεμονίαν τῆς ἵππου, καὶ ἀκινάκης Μαρδονίου λεγόμενος εἶναι. Μασίστιον μὲν δὴ τελευτήσαντα ὑπὸ τῶν Ἀθηναίων οἶδα ἱππέων· Μαρδονίου δὲ μαχεσαμένου Λακεδαιμονίοις ἐναντία καὶ ὑπὸ ἀνδρὸς Σπαρτιάτου πεσόντος οὐδʼ ἂν ὑπεδέξαντο ἀρχὴν οὐδὲ ἴσως Ἀθηναίοις παρῆκαν φέρεσθαι Λακεδαιμόνιοι τὸν ἀκινάκην.
1.28.4
καταβᾶσι δὲ οὐκ ἐς τὴν κάτω πόλιν ἀλλʼ ὅσον ὑπὸ τὰ προπύλαια πηγή τε ὕδατός ἐστι καὶ πλησίον Ἀπόλλωνος ἱερὸν ἐν σπηλαίῳ· Κρεούσῃ δὲ θυγατρὶ Ἐρεχθέως Ἀπόλλωνα ἐνταῦθα συγγενέσθαι νομίζουσι. ὡς πεμφθείη Φιλιππίδης ἐς Λακεδαίμονα ἄγγελος ἀποβεβηκότων Μήδων ἐς τὴν γῆν, ἐπανήκων δὲ Λακεδαιμονίους ὑπερβαλέσθαι φαίη τὴν ἔξοδον, εἶναι γὰρ δὴ νόμον αὐτοῖς μὴ πρότερον μαχουμένους ἐξιέναι πρὶν ἢ πλήρη τὸν κύκλον τῆς σελήνης γενέσθαι· τὸν δὲ Πᾶνα ὁ Φιλιππίδης ἔλεγε περὶ τὸ ὄρος ἐντυχόντα οἱ τὸ Παρθένιον φάναι τε ὡς εὔνους Ἀθηναίοις εἴη καὶ ὅτι ἐς Μαραθῶνα ἥξει συμμαχήσων. οὗτος μὲν οὖν ὁ θεὸς ἐπὶ ταύτῃ τῇ ἀγγελίᾳ τετίμηται·
1.29.2
Ἀθηναίοις δὲ καὶ ἔξω πόλεως ἐν τοῖς δήμοις καὶ κατὰ τὰς ὁδοὺς θεῶν ἐστιν ἱερὰ καὶ ἡρώων καὶ ἀνδρῶν τάφοι· ἐγγυτάτω δὲ Ἀκαδημία, χωρίον ποτὲ ἀνδρὸς ἰδιώτου, γυμνάσιον δὲ ἐπʼ ἐμοῦ. κατιοῦσι δʼ ἐς αὐτὴν περίβολός ἐστιν Ἀρτέμιδος καὶ ξόανα Ἀρίστης καὶ Καλλίστης· ὡς μὲν ἐγὼ δοκῶ καὶ ὁμολογεῖ τὰ ἔπη τὰ Πάμφω, τῆς Ἀρτέμιδός εἰσιν ἐπικλήσεις αὗται, λεγόμενον δὲ καὶ ἄλλον ἐς αὐτὰς λόγον εἰδὼς ὑπερβήσομαι. καὶ ναὸς οὐ μέγας ἐστίν, ἐς ὃν τοῦ Διονύσου τοῦ Ἐλευθερέως τὸ ἄγαλμα ἀνὰ πᾶν ἔτος κομίζουσιν ἐν τεταγμέναις ἡμέραις.
1.31.4
ταῦτα μὲν δὴ οὕτω λέγεται, Φλυεῦσι δέ εἰσι καὶ Μυρρινουσίοις τοῖς μὲν Ἀπόλλωνος Διονυσοδότου καὶ Ἀρτέμιδος Σελασφόρου βωμοὶ Διονύσου τε Ἀνθίου καὶ νυμφῶν Ἰσμηνίδων καὶ Γῆς, ἣν Μεγάλην θεὸν ὀνομάζουσι· ναὸς δὲ ἕτερος ἔχει βωμοὺς Δήμητρος Ἀνησιδώρας καὶ Διὸς Κτησίου καὶ Τιθρωνῆς Ἀθηνᾶς καὶ Κόρης Πρωτογόνης καὶ Σεμνῶν ὀνομαζομένων θεῶν· τὸ δὲ ἐν Μυρρινοῦντι ξόανόν ἐστι Κολαινίδος. Ἀθμονεῖς δὲ τιμῶσιν Ἀμαρυσίαν Ἄρτεμιν·
1.32.4
καὶ ἀνδρός ἐστιν ἰδίᾳ μνῆμα Μιλτιάδου τοῦ Κίμωνος, συμβάσης ὕστερόν οἱ τῆς τελευτῆς Πάρου τε ἁμαρτόντι καὶ διʼ αὐτὸ ἐς κρίσιν Ἀθηναίοις καταστάντι. ἐνταῦθα ἀνὰ πᾶσαν νύκτα καὶ ἵππων χρεμετιζόντων καὶ ἀνδρῶν μαχομένων ἔστιν αἰσθέσθαι· καταστῆναι δὲ ἐς ἐναργῆ θέαν ἐπίτηδες μὲν οὐκ ἔστιν ὅτῳ συνήνεγκεν, ἀνηκόῳ δὲ ὄντι καὶ ἄλλως συμβὰν οὐκ ἔστιν ἐκ τῶν δαιμόνων ὀργή. σέβονται δὲ οἱ Μαραθώνιοι τούτους τε οἳ παρὰ τὴν μάχην ἀπέθανον ἥρωας ὀνομάζοντες καὶ Μαραθῶνα ἀφʼ οὗ τῷ δήμῳ τὸ ὄνομά ἐστι καὶ Ἡρακλέα, φάμενοι πρώτοις Ἑλλήνων σφίσιν Ἡρακλέα θεὸν νομισθῆναι.
1.36.1
ἐν Σαλαμῖνι δὲ—ἐπάνειμι γὰρ ἐς τὸν προκείμενον λόγον—τοῦτο μὲν Ἀρτέμιδός ἐστιν ἱερόν, τοῦτο δὲ τρόπαιον ἕστηκεν ἀπὸ τῆς νίκης ἣν Θεμιστοκλῆς ὁ Νεοκλέους αἴτιος ἐγένετο γενέσθαι τοῖς Ἕλλησι· καὶ Κυχρέως ἐστὶν ἱερόν. ναυμαχούντων δὲ Ἀθηναίων πρὸς Μήδους δράκοντα ἐν ταῖς ναυσὶ λέγεται φανῆναι· τοῦτον ὁ θεὸς ἔχρησεν Ἀθηναίοις Κυχρέα εἶναι τὸν ἥρωα.
1.38.8
ἐκ δὲ Ἐλευσῖνος τραπομένοις ἐπὶ Βοιωτῶν, ἐστὶν ὅμορος Ἀθηναίοις ἡ Πλαταιίς. πρότερον μὲν γὰρ Ἐλευθερεῦσιν ὅροι πρὸς τὴν Ἀττικὴν ἦσαν· προσχωρησάντων δὲ Ἀθηναίοις τούτων, οὕτως ἤδη Βοιωτίας ὁ Κιθαιρών ἐστιν ὅρος. προσεχώρησαν δὲ Ἐλευθερεῖς οὐ πολέμῳ βιασθέντες, ἀλλὰ πολιτείας τε ἐπιθυμήσαντες παρὰ Ἀθηναίων καὶ κατʼ ἔχθος τὸ Θηβαίων. ἐν τούτῳ τῷ πεδίῳ ναός ἐστι Διονύσου, καὶ τὸ ξόανον ἐντεῦθεν Ἀθηναίοις ἐκομίσθη τὸ ἀρχαῖον· τὸ δὲ ἐν Ἐλευθεραῖς τὸ ἐφʼ ἡμῶν ἐς μίμησιν ἐκείνου πεποίηται.
1.40.2
τῆς δὲ κρήνης οὐ πόρρω ταύτης ἀρχαῖόν ἐστιν ἱερόν, εἰκόνες δὲ ἐφʼ ἡμῶν ἑστᾶσιν ἐν αὐτῷ βασιλέων Ῥωμαίων καὶ ἄγαλμα τε κεῖται χαλκοῦν Ἀρτέμιδος ἐπίκλησιν Σωτείρας. φασὶ δὲ ἄνδρας τοῦ Μαρδονίου στρατοῦ καταδραμόντας τὴν Μεγαρίδα ἀποχωρεῖν ἐς Θήβας ὀπίσω παρὰ Μαρδόνιον ἐθέλειν, γνώμῃ δὲ Ἀρτέμιδος νύκτα τε ὁδοιποροῦσιν ἐπιγενέσθαι καὶ τῆς ὁδοῦ σφᾶς ἁμαρτόντας ἐς τὴν ὀρεινὴν τραπέσθαι τῆς χώρας· πειρωμένους δὲ εἰ στράτευμα ἐγγὺς εἴη πολέμιον ἀφιέναι τῶν βελῶν, καὶ τὴν πλησίον πέτραν στένειν βαλλομένην, τοὺς δὲ αὖθις τοξεύειν προθυμίᾳ πλέονι. 1.40.3 τέλος δὲ αὐτοῖς ἀναλωθῆναι τοὺς ὀιστοὺς ἐς ἄνδρας πολεμίους τοξεύειν προθυμίᾳ πλέονι νομίζουσιν· ἡμέρα τε ὑπεφαίνετο καὶ οἱ Μεγαρεῖς ἐπῄεσαν, μαχόμενοι δὲ ὁπλῖται πρὸς ἀνόπλους καὶ οὐδὲ βελῶν εὐποροῦντας ἔτι φονεύουσιν αὐτῶν τοὺς πολλούς· καὶ ἐπὶ τῷδε Σωτείρας ἄγαλμα ἐποιήσαντο Ἀρτέμιδος. ἐνταῦθα καὶ τῶν δώδεκα ὀνομαζομένων θεῶν ἐστιν ἀγάλματα ἔργα εἶναι λεγόμενα Πραξιτέλους · τὴν δὲ Ἄρτεμιν αὐτὴν Στρογγυλίων ἐποίησε.
1.41.3
οὐ πόρρω δὲ τοῦ Ὕλλου μνήματος Ἴσιδος ναὸς καὶ παρʼ αὐτὸν Ἀπόλλωνός ἐστι καὶ Ἀρτέμιδος· Ἀλκάθουν δέ φασι ποιῆσαι ἀποκτείναντα λέοντα τὸν καλούμενον Κιθαιρώνιον. ὑπὸ τούτου τοῦ λέοντος διαφθαρῆναι καὶ ἄλλους καὶ Μεγαρέως φασὶ τοῦ σφετέρου βασιλέως παῖδα Εὔιππον, τὸν δὲ πρεσβύτερον τῶν παίδων αὐτῷ Τίμαλκον ἔτι πρότερον ἀποθανεῖν ὑπὸ Θησέως, στρατεύοντα ἐς Ἄφιδναν σὺν τοῖς Διοσκούροις· Μεγαρέα δὲ γάμον τε ὑποσχέσθαι θυγατρὸς καὶ ὡς διάδοχον ἕξει τῆς ἀρχῆς, ὅστις τὸν Κιθαιρώνιον λέοντα ἀποκτείναι· διὰ ταῦτα Ἀλκάθουν τὸν Πέλοπος ἐπιχειρήσαντα τῷ θηρίῳ κρατῆσαί τε καὶ ὡς ἐβασίλευσε τὸ ἱερὸν ποιῆσαι τοῦτο, Ἀγροτέραν Ἄρτεμιν καὶ Ἀπόλλωνα Ἀγραῖον ἐπονομάσαντα.
2.2.6
λόγου δὲ ἄξια ἐν τῇ πόλει τὰ μὲν λειπόμενα ἔτι τῶν ἀρχαίων ἐστίν, τὰ δὲ πολλὰ αὐτῶν ἐπὶ τῆς ἀκμῆς ἐποιήθη τῆς ὕστερον. ἔστιν οὖν ἐπὶ τῆς ἀγορᾶς— ἐνταῦθα γὰρ πλεῖστά ἐστι τῶν ἱερῶν—Ἄρτεμίς τε ἐπίκλησιν Ἐφεσία καὶ Διονύσου ξόανα ἐπίχρυσα πλὴν τῶν προσώπων· τὰ δὲ πρόσωπα ἀλοιφῇ σφισιν ἐρυθρᾷ κεκόσμηται· Λύσιον δέ, τὸν δὲ Βάκχειον ὀνομάζουσι.
2.7.6
ἡγεῖται μὲν οὖν ὃν Βάκχειον ὀνομάζουσιν—Ἀνδροδάμας σφίσιν ὁ Φλάντος τοῦτον ἱδρύσατο—, ἕπεται δὲ ὁ καλούμενος Λύσιος, ὃν Θηβαῖος Φάνης εἰπούσης τῆς Πυθίας ἐκόμισεν ἐκ Θηβῶν. ἐς δὲ Σικυῶνα ἦλθεν ὁ Φάνης, ὅτε Ἀριστόμαχος ὁ Κλεοδαίου τῆς γενομένης μαντείας ἁμαρτὼν διʼ αὐτὸ καὶ καθόδου τῆς ἐς Πελοπόννησον ἥμαρτεν. ἐκ δὲ τοῦ Διονυσίου βαδίζουσιν ἐς τὴν ἀγοράν, ἔστι ναὸς Ἀρτέμιδος ἐν δεξιᾷ Λιμναίας. καὶ ὅτι μὲν κατερρύηκεν ὁ ὄροφος, δῆλά ἐστιν ἰδόντι· περὶ δὲ τοῦ ἀγάλματος οὔτε ὡς κομισθέντος ἑτέρωσε οὔτε ὅντινα αὐτοῦ διεφθάρη τρόπον εἰπεῖν ἔχουσιν.
2.9.6
μετὰ δὲ τὸ Ἀράτου ἡρῷον ἔστι μὲν Ποσειδῶνι Ἰσθμίῳ βωμός, ἔστι δὲ Ζεὺς Μειλίχιος καὶ Ἄρτεμις ὀνομαζομένη Πατρῴα, σὺν τέχνῃ πεποιημένα οὐδεμιᾷ· πυραμίδι δὲ ὁ Μειλίχιος, ἡ δὲ κίονί ἐστιν εἰκασμένη. ἐνταῦθα καὶ βουλευτήριόν σφισι πεποίηται καὶ στοὰ καλουμένη Κλεισθένειος ἀπὸ τοῦ οἰκοδομήσαντος· ᾠκοδόμησε δὲ ἀπὸ λαφύρων ὁ Κλεισθένης αὐτὴν τὸν πρὸς Κίρρᾳ πόλεμον συμπολεμήσας Ἀμφικτύοσι. τῆς δὲ ἀγορᾶς ἐστιν ἐν τῷ ὑπαίθρῳ Ζεὺς χαλκοῦς, τέχνη Λυσίππου, παρὰ δὲ αὐτὸν Ἄρτεμις ἐπίχρυσος.
2.13.3
προσέσται δὲ ἤδη καὶ τῶν ἐς ἐπίδειξιν ἡκόντων τὰ ἀξιολογώτατα. ἔστι γὰρ ἐν τῇ Φλιασίων ἀκροπόλει κυπαρίσσων ἄλσος καὶ ἱερὸν ἁγιώτατον ἐκ παλαιοῦ· τὴν δὲ θεὸν ἧς ἐστι τὸ ἱερὸν οἱ μὲν ἀρχαιότατοι Φλιασίων Γανυμήδαν, οἱ δὲ ὕστερον Ἥβην ὀνομάζουσιν· ἧς καὶ Ὅμηρος μνήμην ἐποιήσατο ἐν τῇ Μενελάου πρὸς Ἀλέξανδρον μονομαχίᾳ φάμενος οἰνοχόον τῶν θεῶν εἶναι, καὶ αὖθις ἐν Ὀδυσσέως ἐς Ἅιδου καθόδῳ γυναῖκα Ἡρακλέους εἶπεν εἶναι. Ὠλῆνι δὲ ἐν Ἥρας ἐστὶν ὕμνῳ πεποιημένα τραφῆναι τὴν Ἥραν ὑπὸ Ὡρῶν, εἶναι δέ οἱ παῖδας Ἄρην τε καὶ Ἥβην.
2.31.5
εἰσὶ δὲ οὐ μακρὰν τῆς Λυκείας Ἀρτέμιδος βωμοὶ διεστηκότες οὐ πολὺ ἀπʼ ἀλλήλων· ὁ μὲν πρῶτός ἐστιν αὐτῶν Διονύσου κατὰ δή τι μάντευμα ἐπίκλησιν Σαώτου, δεύτερος δὲ Θεμίδων ὀνομαζόμενος· Πιτθεὺς τοῦτον ἀνέθηκεν, ὡς λέγουσιν. Ἡλίου δὲ Ἐλευθερίου καὶ σφόδρα εἰκότι λόγῳ δοκοῦσί μοι ποιῆσαι βωμόν, ἐκφυγόντες δουλείαν ἀπὸ Ξέρξου τε καὶ Περσῶν.
3.12.7
τοῦ δὲ Ἑλληνίου πλησίον Ταλθυβίου μνῆμα ἀποφαίνουσι· δεικνύουσι δὲ καὶ Ἀχαιῶν Αἰγιεῖς ἐπὶ τῆς ἀγορᾶς, Ταλθυβίου καὶ οὗτοι φάμενοι μνῆμα εἶναι. Ταλθυβίου δὲ τούτου μήνιμα ἐπὶ τῷ φόνῳ τῶν κηρύκων, οἳ παρὰ βασιλέως Δαρείου γῆν τε καὶ ὕδωρ αἰτήσοντες ἐς τὴν Ἑλλάδα ἐπέμφθησαν, Λακεδαιμονίοις μὲν ἐπεσήμαινεν ἐς τὸ δημόσιον, ἐν Ἀθήναις δὲ ἰδίᾳ τε καὶ ἐς ἑνὸς οἶκον ἀνδρὸς κατέσκηψε Μιλτιάδου τοῦ Κίμωνος· ἐγεγόνει δὲ καὶ τῶν κηρύκων τοῖς ἐλθοῦσιν ἐς τὴν Ἀττικὴν ὁ Μιλτιάδης ἀποθανεῖν αἴτιος ὑπὸ Ἀθηναίων.
3.16.3
ὁ δὲ οἰκίας μὲν τῆς ἄλλης ἐκέλευεν αὐτοὺς ἔνθα ἂν ἐθέλωσιν οἰκῆσαι, τὸ δὲ οἴκημα οὐκ ἔφη δώσειν· θυγάτηρ γὰρ ἔτυχέν οἱ παρθένος ἔχουσα ἐν αὐτῷ δίαιταν. ἐς δὲ τὴν ὑστεραίαν παρθένος μὲν ἐκείνη καὶ θεραπεία πᾶσα ἡ περὶ τὴν παῖδα ἠφάνιστο, Διοσκούρων δὲ ἀγάλματα ἐν τῷ οἰκήματι εὑρέθη καὶ τράπεζά τε καὶ σίλφιον ἐπʼ αὐτῇ.
3.16.7
τὸ δὲ χωρίον τὸ ἐπονομαζόμενον Λιμναῖον Ὀρθίας ἱερόν ἐστιν Ἀρτέμιδος. τὸ ξόανον δὲ ἐκεῖνο εἶναι λέγουσιν ὅ ποτε καὶ Ὀρέστης καὶ Ἰφιγένεια ἐκ τῆς Ταυρικῆς ἐκκλέπτουσιν· ἐς δὲ τὴν σφετέραν Λακεδαιμόνιοι κομισθῆναί φασιν Ὀρέστου καὶ ἐνταῦθα βασιλεύοντος. καί μοι εἰκότα λέγειν μᾶλλόν τι δοκοῦσιν ἢ Ἀθηναῖοι. ποίῳ γὰρ δὴ λόγῳ κατέλιπεν ἂν ἐν Βραυρῶνι Ἰφιγένεια τὸ ἄγαλμα; ἢ πῶς, ἡνίκα Ἀθηναῖοι τὴν χώραν ἐκλιπεῖν παρεσκευάζοντο, οὐκ ἐσέθεντο καὶ τοῦτο ἐς τὰς ναῦς; 3.16.8 καίτοι διαμεμένηκεν ἔτι καὶ νῦν τηλικοῦτο ὄνομα τῇ Ταυρικῇ θεῷ, ὥστε ἀμφισβητοῦσι μὲν Καππάδοκες καὶ οἱ τὸν Εὔξεινον οἰκοῦντες τὸ ἄγαλμα εἶναι παρὰ σφίσιν, ἀμφισβητοῦσι δὲ καὶ Λυδῶν οἷς ἐστιν Ἀρτέμιδος ἱερὸν Ἀναιίτιδος. Ἀθηναίοις δὲ ἄρα παρώφθη γενόμενον λάφυρον τῷ Μήδῳ· τὸ γὰρ ἐκ Βραυρῶνος ἐκομίσθη τε ἐς Σοῦσα καὶ ὕστερον Σελεύκου δόντος Σύροι Λαοδικεῖς ἐφʼ ἡμῶν ἔχουσι. 3.16.9 μαρτύρια δέ μοι καὶ τάδε, τὴν ἐν Λακεδαίμονι Ὀρθίαν τὸ ἐκ τῶν βαρβάρων εἶναι ξόανον· τοῦτο μὲν γὰρ Ἀστράβακος καὶ Ἀλώπεκος οἱ Ἴρβου τοῦ Ἀμφισθένους τοῦ Ἀμφικλέους τοῦ Ἄγιδος τὸ ἄγαλμα εὑρόντες αὐτίκα παρεφρόνησαν· τοῦτο δὲ οἱ Λιμνᾶται Σπαρτιατῶν καὶ Κυνοσουρεῖς καὶ οἱ ἐκ Μεσόας τε καὶ Πιτάνης θύοντες τῇ Ἀρτέμιδι ἐς διαφοράν, ἀπὸ δὲ αὐτῆς καὶ ἐς φόνους προήχθησαν, ἀποθανόντων δὲ ἐπὶ τῷ βωμῷ πολλῶν νόσος ἔφθειρε τοὺς λοιπούς. 3.16.10 καί σφισιν ἐπὶ τούτῳ γίνεται λόγιον αἵματι ἀνθρώπων τὸν βωμὸν αἱμάσσειν· θυομένου δὲ ὅντινα ὁ κλῆρος ἐπελάμβανε, Λυκοῦργος μετέβαλεν ἐς τὰς ἐπὶ τοῖς ἐφήβοις μάστιγας, ἐμπίπλαταί τε οὕτως ἀνθρώπων αἵματι ὁ βωμός. ἡ δὲ ἱέρεια τὸ ξόανον ἔχουσά σφισιν ἐφέστηκε· τὸ δέ ἐστιν ἄλλως μὲν κοῦφον ὑπὸ σμικρότητος, ἢν δὲ οἱ 3.16.11 μαστιγοῦντές ποτε ὑποφειδόμενοι παίωσι κατὰ ἐφήβου κάλλος ἢ ἀξίωμα, τότε ἤδη τῇ γυναικὶ τὸ ξόανον γίνεται βαρὺ καὶ οὐκέτι εὔφορον, ἡ δὲ ἐν αἰτίᾳ τοὺς μαστιγοῦντας ποιεῖται καὶ πιέζεσθαι διʼ αὐτούς φησιν. οὕτω τῷ ἀγάλματι ἀπὸ τῶν ἐν τῇ Ταυρικῇ θυσιῶν ἐμμεμένηκεν ἀνθρώπων αἵματι ἥδεσθαι· καλοῦσι δὲ οὐκ Ὀρθίαν μόνον ἀλλὰ καὶ Λυγοδέσμαν τὴν αὐτήν, ὅτι ἐν θάμνῳ λύγων εὑρέθη, περιειληθεῖσα δὲ ἡ λύγος ἐποίησε τὸ ἄγαλμα ὀρθόν.
3.22.12
ἀπὸ δὴ τούτων τῶν πόλεων ἀναστάντες ἐζήτουν ἔνθα οἰκῆσαι σφᾶς χρεὼν εἴη· καί τι καὶ μάντευμα ἦν αὐτοῖς Ἄρτεμιν ἔνθα οἰκήσουσιν ἐπιδείξειν. ὡς οὖν ἐκβᾶσιν ἐς τὴν γῆν λαγὼς ἐπιφαίνεται, τὸν λαγὼν ἐποιήσαντο ἡγεμόνα τῆς ὁδοῦ· καταδύντος δὲ ἐς μυρσίνην πόλιν τε οἰκίζουσιν ἐνταῦθα, οὗπερ ἡ μυρσίνη ἦν, καὶ τὸ δένδρον ἔτι ἐκείνην σέβουσι τὴν μυρσίνην καὶ Ἄρτεμιν ὀνομάζουσι Σώτειραν.
4.1.5
πρῶτοι δʼ οὖν βασιλεύουσιν ἐν τῇ χώρᾳ ταύτῃ Πολυκάων τε ὁ Λέλεγος καὶ Μεσσήνη γυνὴ τοῦ Πολυκάονος. παρὰ ταύτην τὴν Μεσσήνην τὰ ὄργια κομίζων τῶν Μεγάλων θεῶν Καύκων ἦλθεν ἐξ Ἐλευσῖνος ὁ Κελαινοῦ τοῦ Φλύου. Φλῦον δὲ αὐτὸν Ἀθηναῖοι λέγουσι παῖδα εἶναι Γῆς· ὁμολογεῖ δέ σφισι καὶ ὕμνος Μουσαίου Λυκομίδαις ποιηθεὶς ἐς Δήμητρα.
4.1.7
ὡς δὲ ὁ Πανδίονος οὗτος ἦν Λύκος, δηλοῖ τὰ ἐπὶ τῇ εἰκόνι ἔπη τῇ Μεθάπου. μετεκόσμησε γὰρ καὶ Μέθαπος τῆς τελετῆς ἔστιν ἅ· ὁ δὲ Μέθαπος γένος μὲν ἦν Ἀθηναῖος, τελεστὴς δὲ καὶ ὀργίων καὶ παντοίων συνθέτης. οὗτος καὶ Θηβαίοις τῶν Καβείρων τὴν τελετὴν κατεστήσατο, ἀνέθηκε δὲ καὶ ἐς τὸ κλίσιον τὸ Λυκομιδῶν εἰκόνα ἔχουσαν ἐπίγραμμα ἄλλα τε λέγον καὶ ὅσα ἡμῖν ἐς πίστιν συντελεῖ τοῦ λόγου·
4.4.2
ἔστιν ἐπὶ τοῖς ὅροις τῆς Μεσσηνίας ἱερὸν Ἀρτέμιδος καλουμένης Λιμνάτιδος, μετεῖχον δὲ αὐτοῦ μόνοι Δωριέων οἵ τε Μεσσήνιοι καὶ οἱ Λακεδαιμόνιοι. Λακεδαιμόνιοι μὲν δή φασιν ὡς παρθένους αὑτῶν παραγενομένας ἐς τὴν ἑορτὴν αὐτάς τε βιάσαιντο ἄνδρες τῶν Μεσσηνίων καὶ τὸν βασιλέα σφῶν ἀποκτείναιεν πειρώμενον κωλύειν, Τήλεκλον Ἀρχελάου τοῦ Ἀγησιλάου τοῦ Δορύσσου τοῦ Λαβώτα τοῦ Ἐχεστράτου τοῦ Ἄγιδος, πρός τε δὴ τούτοις τὰς βιασθείσας τῶν παρθένων διεργάσασθαι λέγουσιν αὑτὰς ὑπὸ αἰσχύνης· 4.4.3 Μεσσήνιοι δὲ τοῖς ἐλθοῦσι σφῶν ἐς τὸ ἱερὸν πρωτεύουσιν ἐν Μεσσήνῃ κατὰ ἀξίωμα, τούτοις φασὶν ἐπιβουλεῦσαι Τήλεκλον, αἴτιον δὲ εἶναι τῆς χώρας τῆς Μεσσηνίας τὴν ἀρετήν, ἐπιβουλεύοντα δὲ ἐπιλέξαι Σπαρτιατῶν ὁπόσοι πω γένεια οὐκ εἶχον, τούτους δὲ ἐσθῆτι καὶ κόσμῳ τῷ λοιπῷ σκευάσαντα ὡς παρθένους ἀναπαυομένοις τοῖς Μεσσηνίοις ἐπεισαγαγεῖν, δόντα ἐγχειρίδια· καὶ τοὺς Μεσσηνίους ἀμυνομένους τούς τε ἀγενείους νεανίσκους καὶ αὐτὸν ἀποκτεῖναι Τήλεκλον, Λακεδαιμονίους δὲ—οὐ γὰρ ἄνευ τοῦ κοινοῦ ταῦτα βουλεῦσαι σφῶν τὸν βασιλέα—συνειδότας ὡς ἄρξαιεν ἀδικίας, τοῦ φόνου σφᾶς τοῦ Τηλέκλου δίκας οὐκ ἀπαιτῆσαι. ταῦτα μὲν ἑκάτεροι λέγουσι, πειθέσθω δὲ ὡς ἔχει τις ἐς τοὺς ἑτέρους σπουδῆς.
4.31.7
Δαμοφῶντος δέ ἐστι τούτου καὶ ἡ Λαφρία καλουμένη παρὰ Μεσσηνίοις· σέβεσθαι δέ σφισιν ἀπὸ τοιοῦδε αὐτὴν καθέστηκε. Καλυδωνίοις ἡ Ἄρτεμις—ταύτην γὰρ θεῶν μάλιστα ἔσεβον— ἐπίκλησιν εἶχε Λαφρία· Μεσσηνίων δὲ οἱ λαβόντες Ναύπακτον παρὰ Ἀθηναίων—τηνικαῦτα γὰρ Αἰτωλίας ἐγγύτατα ᾤκουν—παρὰ Καλυδωνίων ἔλαβον. τὸ σχῆμα ἑτέρωθι δηλώσω. τὸ μὲν δὴ τῆς Λαφρίας ἀφίκετο ὄνομα ἔς τε Μεσσηνίους καὶ ἐς Πατρεῖς Ἀχαιῶν μόνους, Ἐφεσίαν δὲ Ἄρτεμιν πόλεις τε νομίζουσιν αἱ 4.31.8 πᾶσαι καὶ ἄνδρες ἰδίᾳ θεῶν μάλιστα ἄγουσιν ἐν τιμῇ· τὰ δὲ αἴτια ἐμοὶ δοκεῖν ἐστὶν Ἀμαζόνων τε κλέος, αἳ φήμην τὸ ἄγαλμα ἔχουσιν ἱδρύσασθαι, καὶ ὅτι ἐκ παλαιοτάτου τὸ ἱερὸν τοῦτο ἐποιήθη. τρία δὲ ἄλλα ἐπὶ τούτοις συνετέλεσεν ἐς δόξαν, μέγεθός τε τοῦ ναοῦ τὰ παρὰ πᾶσιν ἀνθρώποις κατασκευάσματα ὑπερηρκότος καὶ Ἐφεσίων τῆς πόλεως ἡ ἀκμὴ καὶ ἐν αὐτῇ τὸ ἐπιφανὲς τῆς θεοῦ.
5.7.8
πρῶτος μὲν ἐν ὕμνῳ τῷ ἐς Ἀχαιίαν ἐποίησεν Ὠλὴν Λύκιος ἀφικέσθαι τὴν Ἀχαιίαν ἐς Δῆλον ἐκ τῶν Ὑπερβορέων τούτων· ἔπειτα δὲ ᾠδὴν Μελάνωπος Κυμαῖος ἐς Ὦπιν καὶ Ἑκαέργην ᾖσεν, ὡς ἐκ τῶν Ὑπερβορέων καὶ αὗται πρότερον ἔτι τῆς Ἀχαιίας ἀφίκοντο καὶ ἐς Δῆλον·
5.13.7
Πέλοπος δὲ καὶ Ταντάλου τῆς παρʼ ἡμῖν ἐνοικήσεως σημεῖα ἔτι καὶ ἐς τόδε λείπεται, Ταντάλου μὲν λίμνη τε ἀπʼ αὐτοῦ καλουμένη καὶ οὐκ ἀφανὴς τάφος, Πέλοπος δὲ ἐν Σιπύλῳ μὲν θρόνος ἐν κορυφῇ τοῦ ὄρους ἐστὶν ὑπὲρ τῆς Πλαστήνης μητρὸς τὸ ἱερόν, διαβάντι δὲ Ἕρμον ποταμὸν Ἀφροδίτης ἄγαλμα ἐν Τήμνῳ πεποιημένον ἐκ μυρσίνης τεθηλυίας· ἀναθεῖναι δὲ Πέλοπα αὐτὸ παρειλήφαμεν μνήμῃ, προϊλασκόμενόν τε τὴν θεὸν καὶ γενέσθαι οἱ τὸν γάμον τῆς Ἱπποδαμείας αἰτούμενον.
5.27.5
καὶ ἄλλο ἐν Λυδίᾳ θεασάμενος οἶδα διάφορον μὲν θαῦμα ἢ κατὰ τὸν ἵππον τὸν Φόρμιδος, μάγων μέντοι σοφίας οὐδὲ αὐτὸ ἀπηλλαγμένον. ἔστι γὰρ Λυδοῖς ἐπίκλησιν Περσικοῖς ἱερὰ ἔν τε Ἱεροκαισαρείᾳ καλουμένῃ πόλει καὶ ἐν Ὑπαίποις, ἐν ἑκατέρῳ δὲ τῶν ἱερῶν οἴκημά τε καὶ ἐν τῷ οἰκήματί ἐστιν ἐπὶ βωμοῦ τέφρα· χρόα δὲ οὐ κατὰ τέφραν ἐστὶν αὐτῇ τὴν ἄλλην.
6.20.3
ἐν μὲν δὴ τῷ ἔμπροσθεν τοῦ ναοῦ—διπλοῦς γὰρ δὴ πεποίηται—τῆς τε Εἰλειθυίας βωμὸς καὶ ἔσοδος ἐς αὐτό ἐστιν ἀνθρώποις· ἐν δὲ τῷ ἐντὸς ὁ Σωσίπολις ἔχει τιμάς, καὶ ἐς αὐτὸ ἔσοδος οὐκ ἔστι πλὴν τῇ θεραπευούσῃ τὸν θεὸν ἐπὶ τὴν κεφαλὴν καὶ τὸ πρόσωπον ἐφειλκυσμένῃ ὕφος λευκόν· παρθένοι δὲ ἐν τῷ τῆς Εἰλειθυίας ὑπομένουσαι καὶ γυναῖκες ὕμνον ᾄδουσι, καθαγίζους α ι δὲ καὶ θυμιάματα παντοῖα αὐτῷ ἐπισπένδειν οὐ νομίζουσιν οἶνον. καὶ ὅρκος παρὰ τῷ Σωσιπόλιδι ἐπὶ μεγίστοις καθέστηκεν. 6.20.4 λέγεται δὲ καὶ Ἀρκάδων ἐς τὴν Ἠλείαν ἐσβεβληκότων στρατιᾷ καὶ τῶν Ἠλείων σφίσιν ἀντικαθημένων γυναῖκα ἀφικομένην παρὰ τῶν Ἠλείων τοὺς στρατηγούς, νήπιον παῖδα ἔχουσαν ἐπὶ τῷ μαστῷ, λέγειν ὡς τέκοι μὲν αὐτὴ τὸν παῖδα, διδοίη δὲ ἐξ ὀνειράτων συμμαχήσοντα Ἠλείοις. οἱ δὲ ἐν ταῖς ἀρχαῖς—πιστὰ γὰρ τὴν ἄνθρωπον ἡγοῦντο εἰρηκέναι—τιθέασι τὸ παιδίον πρὸ τοῦ στρατεύματος γυμνόν. 6.20.5 ἐπῄεσάν τε δὴ οἱ Ἀρκάδες καὶ τὸ παιδίον ἐνταῦθα ἤδη δράκων ἦν· ταραχθεῖσι δὲ ἐπὶ τῷ θεάματι τοῖς Ἀρκάσι καὶ ἐνδοῦσιν ἐς φυγὴν ἐπέκειντο οἱ Ἠλεῖοι, καὶ νίκην τε ἐπιφανεστάτην ἀνείλοντο καὶ ὄνομα τῷ θεῷ τίθενται Σωσίπολιν. ἔνθα δέ σφισιν ὁ δράκων ἔδοξεν ἐσδῦναι μετὰ τὴν μάχην, τὸ ἱερὸν ἐποίησαν ἐνταῦθα· σὺν δὲ αὐτῷ σέβεσθαι καὶ τὴν Εἰλείθυιαν ἐνόμισαν, ὅτι τὸν παῖδά σφισιν ἡ θεὸς αὕτη προήγαγεν ἐς ἀνθρώπους.
6.25.1
ἔστι δὲ τῆς στοᾶς ὀπίσω τῆς ἀπὸ τῶν λαφύρων τῶν ἐκ Κορκύρας Ἀφροδίτης ναός, τὸ δὲ ἐν ὑπαίθρῳ τέμενος οὐ πολὺ ἀφεστηκὸς ἀπὸ τοῦ ναοῦ. καὶ τὴν μὲν ἐν τῷ ναῷ καλοῦσιν Οὐρανίαν, ἐλέφαντος δέ ἐστι καὶ χρυσοῦ, τέχνη Φειδίου, τῷ δὲ ἑτέρῳ ποδὶ ἐπὶ χελώνης βέβηκε· τῆς δὲ περιέχεται μὲν τὸ τέμενος θριγκῷ, κρηπὶς δὲ ἐντὸς τοῦ τεμένους πεποίηται καὶ ἐπὶ τῇ κρηπῖδι ἄγαλμα Ἀφροδίτης χαλκοῦν ἐπὶ τράγῳ κάθηται χαλκῷ· Σκόπα τοῦτο ἔργον, Ἀφροδίτην δὲ Πάνδημον ὀνομάζουσι. τὰ δὲ ἐπὶ τῇ χελώνῃ τε καὶ ἐς τὸν τράγον παρίημι τοῖς θέλουσιν εἰκάζειν.
7.2.6
τότε δὲ ὡς ἐκράτησαν τῶν ἀρχαίων Μιλησίων οἱ Ἴωνες, τὸ μὲν γένος πᾶν τὸ ἄρσεν ἀπέκτειναν πλὴν ὅσοι τῆς πόλεως ἁλισκομένης ἐκδιδράσκουσι, γυναῖκας δὲ καὶ θυγατέρας τὰς ἐκείνων γαμοῦσι. τοῦ δὲ Νειλέως ὁ τάφος ἰόντων ἐς Διδύμους ἐστὶν οὐ πόρρω τῶν πυλῶν ἐν ἀριστερᾷ τῆς ὁδοῦ· τὸ δὲ ἱερὸν τὸ ἐν Διδύμοις τοῦ Ἀπόλλωνος καὶ τὸ μαντεῖόν ἐστιν ἀρχαιότερον ἢ κατὰ τὴν Ἰώνων ἐσοίκησιν, πολλῷ δὲ πρεσβύτερα ἔτι ἢ κατὰ Ἴωνας τὰ ἐς τὴν Ἄρτεμιν τὴν Ἐφεσίαν ἐστίν. 7.2.7 οὐ μὴν πάντα γε τὰ ἐς τὴν θεὸν ἐπύθετο ἐμοὶ δοκεῖν Πίνδαρος, ὃς Ἀμαζόνας τὸ ἱερὸν ἔφη τοῦτο ἱδρύσασθαι στρατευομένας ἐπὶ Ἀθήνας τε καὶ Θησέα. αἱ δὲ ἀπὸ Θερμώδοντος γυναῖκες ἔθυσαν μὲν καὶ τότε τῇ Ἐφεσίᾳ θεῷ, ἅτε ἐπιστάμεναι τε ἐκ παλαιοῦ τὸ ἱερόν, καὶ ἡνίκα Ἡρακλέα ἔφυγον, αἱ δὲ καὶ Διόνυσον τὰ ἔτι ἀρχαιότερα, ἱκέτιδες ἐνταῦθα ἐλθοῦσαι· οὐ μὴν ὑπὸ Ἀμαζόνων γε ἱδρύθη, Κόρησος δὲ αὐτόχθων καὶ Ἔφεσος—Καΰστρου δὲ τοῦ ποταμοῦ τὸν Ἔφεσον παῖδα εἶναι νομίζουσιν—, οὗτοι τὸ ἱερόν εἰσιν οἱ ἱδρυσάμενοι, καὶ ἀπὸ τοῦ Ἐφέσου τὸ ὄνομά ἐστι τῇ πόλει. 7.2.8 Λέλεγες δὲ τοῦ Καρικοῦ μοῖρα καὶ Λυδῶν τὸ πολὺ οἱ νεμόμενοι τὴν χώραν ἦσαν· ᾤκουν δὲ καὶ περὶ τὸ ἱερὸν ἄλλοι τε ἱκεσίας ἕνεκα καὶ γυναῖκες τοῦ Ἀμαζόνων γένους. Ἄνδροκλος δὲ ὁ Κόδρου—οὗτος γὰρ δὴ ἀπεδέδεικτο Ἰώνων τῶν ἐς Ἔφεσον πλευσάντων βασιλεύς—Λέλεγας μὲν καὶ Λυδοὺς τὴν ἄνω πόλιν ἔχοντας ἐξέβαλεν ἐκ τῆς χώρας· τοῖς δὲ περὶ τὸ ἱερὸν οἰκοῦσι δεῖμα ἦν οὐδέν, ἀλλὰ Ἴωσιν ὅρκους δόντες καὶ ἀνὰ μέρος παρʼ αὐτῶν λαβόντες ἐκτὸς ἦσαν πολέμου. ἀφείλετο δὲ καὶ Σάμον Ἄνδροκλος Σαμίους, καὶ ἔσχον Ἐφέσιοι χρόνον τινὰ Σάμον καὶ τὰς προσεχεῖς νήσους·
7.4.4
τὸ δὲ ἱερὸν τὸ ἐν Σάμῳ τῆς Ἥρας εἰσὶν οἳ ἱδρύσασθαί φασι τοὺς ἐν τῇ Ἀργοῖ πλέοντας, ἐπάγεσθαι δὲ αὐτοὺς τὸ ἄγαλμα ἐξ Ἄργους· Σάμιοι δὲ αὐτοὶ τεχθῆναι νομίζουσιν ἐν τῇ νήσῳ τὴν θεὸν παρὰ τῷ Ἰμβράσῳ ποταμῷ καὶ ὑπὸ τῇ λύγῳ τῇ ἐν τῷ Ἡραίῳ κατʼ ἐμὲ ἔτι πεφυκυίᾳ. εἶναι δʼ οὖν τὸ ἱερὸν τοῦτο ἐν τοῖς μάλιστα ἀρχαῖον ὃ οὐχ ἥκιστα ἄν τις καὶ ἐπὶ τῷ ἀγάλματι τεκμαίροιτο· ἔστι γὰρ δὴ ἀνδρὸς ἔργον Αἰγινήτου Σμίλιδος τοῦ Εὐκλείδου. οὗτος ὁ Σμῖλίς ἐστιν ἡλικίαν κατὰ Δαίδαλον, δόξης δὲ οὐκ ἐς τὸ ἴσον ἀφίκετο·
7.5.4
Ἴωσι δὲ ἔχει μὲν ἐπιτηδειότατα ὡρῶν κράσεως ἡ χώρα, ἔχει δὲ καὶ ἱερὰ οἷα οὐχ ἑτέρωθι, πρῶτον μὲν τὸ τῆς Ἐφεσίας μεγέθους τε ἕνεκα καὶ ἐπὶ τῷ ἄλλῳ πλούτῳ, δύο δὲ οὐκ ἐξειργασμένα Ἀπόλλωνος, τό τε ἐν Βραγχίδαις τῆς Μιλησίας καὶ ἐν Κλάρῳ τῇ Κολοφωνίων. δύο δὲ ἄλλους ἐν Ἰωνίᾳ ναοὺς ἐπέλαβεν ὑπὸ Περσῶν κατακαυθῆναι, τόν τε ἐν Σάμῳ τῆς Ἥρας καὶ ἐν Φωκαίᾳ τῆς Ἀθηνᾶς· θαῦμα δὲ ὅμως ἦσαν καὶ ὑπὸ τοῦ πυρὸς λελυμασμένοι.
7.18.11
ἄγουσι δὲ καὶ Λάφρια ἑορτὴν τῇ Ἀρτέμιδι οἱ Πατρεῖς ἀνὰ πᾶν ἔτος, ἐν ᾗ τρόπος ἐπιχώριος θυσίας ἐστὶν αὐτοῖς. περὶ μὲν τὸν βωμὸν ἐν κύκλῳ ξύλα ἱστᾶσιν ἔτι χλωρὰ καὶ ἐς ἑκκαίδεκα ἕκαστον πήχεις· ἐντὸς δὲ ἐπὶ τοῦ βωμοῦ τὰ αὐότατά σφισι τῶν ξύλων κεῖται. μηχανῶνται δὲ ὑπὸ τὸν καιρὸν τῆς ἑορτῆς καὶ ἄνοδον ἐπὶ τὸν βωμὸν λειοτέραν, ἐπιφέροντες γῆν ἐπὶ τοῦ βωμοῦ τοὺς ἀναβασμούς. 7.18.12 πρῶτα μὲν δὴ πομπὴν μεγαλοπρεπεστάτην τῇ Ἀρτέμιδι πομπεύουσι, καὶ ἡ ἱερωμένη παρθένος ὀχεῖται τελευταία τῆς πομπῆς ἐπὶ ἐλάφων ὑπὸ τὸ ἅρμα ἐζευγμένων· ἐς δὲ τὴν ἐπιοῦσαν τηνικαῦτα ἤδη δρᾶν τὰ ἐς τὴν θυσίαν νομίζουσι, δημοσίᾳ τε ἡ πόλις καὶ οὐχ ἧσσον ἐς τὴν ἑορτὴν οἱ ἰδιῶται φιλοτίμως ἔχουσιν. ἐσβάλλουσι γὰρ ζῶντας ἐς τὸν βωμὸν ὄρνιθάς τε τοὺς ἐδωδίμους καὶ ἱερεῖα ὁμοίως ἅπαντα, ἔτι δὲ ὗς ἀγρίους καὶ ἐλάφους τε καὶ δορκάδας, οἱ δὲ καὶ λύκων καὶ ἄρκτων σκύμνους, οἱ δὲ καὶ τὰ τέλεια τῶν θηρίων· κατατιθέασι δὲ ἐπὶ τὸν βωμὸν καὶ δένδρων καρπὸν τῶν ἡμέρων. 7.18.13 τὸ δὲ ἀπὸ τούτου πῦρ ἐνιᾶσιν ἐς τὰ ξύλα. ἐνταῦθά που καὶ ἄρκτον καὶ ἄλλο τι ἐθεασάμην τῶν ζῴων, τὰ μὲν ὑπὸ τὴν πρώτην ὁρμὴν τοῦ πυρὸς βιαζόμενα ἐς τὸ ἐκτός, τὰ δὲ καὶ ἐκφεύγοντα ὑπὸ ἰσχύος· ταῦτα οἱ ἐμβαλόντες ἐπανάγουσιν αὖθις ἐς τὴν πυράν. τρωθῆναι δὲ οὐδένα ὑπὸ τῶν θηρίων μνημονεύουσιν.
7.19.1
ἔστι δὲ ἐν τῷ μεταξὺ τοῦ ναοῦ τε τῆς Λαφρίας καὶ τοῦ βωμοῦ πεποιημένον μνῆμα Εὐρυπύλου. τὰ δὲ ὅστις τε ὢν καὶ καθʼ ἥντινα αἰτίαν ἀφίκετο ἐς τὴν γῆν ταύτην, δηλώσει μοι καὶ ταῦτα ὁ λόγος προδιηγησαμένῳ πρότερον ὁποῖα ὑπὸ τοῦ Εὐρυπύλου τὴν ἐπιδημίαν τοῖς ἐνταῦθα ἦν τὰ παρόντα τοῖς ἀνθρώποις. Ἰώνων τοῖς Ἀρόην καὶ Ἄνθειαν καὶ Μεσάτιν οἰκοῦσιν ἦν ἐν κοινῷ τέμενος καὶ ναὸς Ἀρτέμιδος Τρικλαρίας ἐπίκλησιν, καὶ ἑορτὴν οἱ Ἴωνες αὐτῇ καὶ παννυχίδα ἦγον ἀνὰ πᾶν ἔτος. ἱερωσύνην δὲ εἶχε τῆς θεοῦ παρθένος, ἐς ὃ ἀποστέλλεσθαι παρὰ ἄνδρα ἔμελλε. 7.19.2 λέγουσιν οὖν συμβῆναί ποτε ὡς ἱερᾶσθαι μὲν τῆς θεοῦ Κομαιθὼ τὸ εἶδος καλλίστην παρθένον, τυγχάνειν δὲ αὐτῆς ἐρῶντα Μελάνιππον, τά τε ἄλλα τοὺς ἡλικιώτας καὶ ὄψεως εὐπρεπείᾳ μάλιστα ὑπερηρκότα. ὡς δὲ ὁ Μελάνιππος ἐς τὸ ἴσον τοῦ ἔρωτος ὑπηγάγετο τὴν παρθένον, ἐμνᾶτο αὐτὴν παρὰ τοῦ πατρός. ἕπεται δέ πως τῷ γήρᾳ τά τε ἄλλα ὡς τὸ πολὺ ἐναντιοῦσθαι νέοις καὶ οὐχ ἥκιστα ἐς τοὺς ἐρῶντας τὸ ἀνάλγητον, ὅπου καὶ Μελανίππῳ τότε ἐθέλοντι ἐθέλουσαν ἄγεσθαι Κομαιθὼ οὔτε παρὰ τῶν ἑαυτοῦ γονέων οὔτε παρὰ τῶν Κομαιθοῦς ἥμερον ἀπήντησεν οὐδέν. 7.19.3 ἐπέδειξε δὲ ἐπὶ πολλῶν τε δὴ ἄλλων καὶ ἐν τοῖς Μελανίππου παθήμασιν, ὡς μέτεστιν ἔρωτι καὶ ἀνθρώπων συγχέαι νόμιμα καὶ ἀνατρέψαι θεῶν τιμάς, ὅπου καὶ τότε ἐν τῷ τῆς Ἀρτέμιδος ἱερῷ Κομαιθὼ καὶ Μελάνιππος καὶ ἐξέπλησαν τοῦ ἔρωτος τὴν ὁρμήν. καὶ οἱ μὲν ἔμελλον τῷ ἱερῷ καὶ ἐς τὸ ἔπειτα ἴσα καὶ θαλάμῳ χρήσεσθαι· τοὺς δὲ ἀνθρώπους αὐτίκα ἐξ Ἀρτέμιδος μήνιμα ἔφθειρε, τῆς τε γῆς καρπὸν οὐδένα ἀποδιδούσης καὶ νόσοι σφίσιν οὐ κατὰ τὰ εἰωθότα καὶ ἀπʼ αὐτῶν θάνατοι πλείονες ἢ τὰ πρότερα ἐγίνοντο. 7.19.4 καταφυγόντων δὲ αὐτῶν ἐπὶ χρηστήριον τὸ ἐν Δελφοῖς, ἤλεγχεν ἡ Πυθία Μελάνιππον καὶ Κομαιθώ· καὶ ἐκείνους τε αὐτοὺς μάντευμα ἀφίκετο θῦσαι τῇ Ἀρτέμιδι καὶ ἀνὰ πᾶν ἔτος παρθένον καὶ παῖδα οἳ τὸ εἶδος εἶεν κάλλιστοι τῇ θεῷ θύειν. ταύτης μὲν δὴ τῆς θυσίας ἕνεκα ὁ ποταμὸς ὁ πρὸς τῷ ἱερῷ τῆς Τρικλαρίας Ἀμείλιχος ἐκλήθη· 7.19.5 τέως δὲ ὄνομα εἶχεν οὐδέν. παίδων δὲ καὶ παρθένων ὁπόσοι μὲν ἐς τὴν θεὸν οὐδὲν εἰργασμένοι Μελανίππου καὶ Κομαιθοῦς ἕνεκα ἀπώλλυντο, αὐτοί τε οἰκτρότατα καὶ οἱ προσήκοντές σφισιν ἔπασχον, Μελάνιππον δὲ καὶ Κομαιθὼ συμφορᾶς ἐκτὸς γενέσθαι τίθεμαι· μόνον γὰρ δὴ ἀνθρώπῳ ψυχῆς ἐστιν ἀντάξιον κατορθῶσαί τινα ἐρασθέντα. 7.19.6 παύσασθαι δὲ οὕτω λέγονται θύοντες τῇ Ἀρτέμιδι ἀνθρώπους. ἐκέχρητο δὲ αὐτοῖς πρότερον ἔτι ἐκ Δελφῶν ὡς βασιλεὺς ξένος παραγενόμενός σφισιν ἐπὶ τὴν γῆν, ξενικὸν ἅμα ἀγόμενος δαίμονα, τὰ ἐς τὴν θυσίαν τῆς Τρικλαρίας παύσει. Ἰλίου δὲ ἁλούσης καὶ νεμομένων τὰ λάφυρα τῶν Ἑλλήνων, Εὐρύπυλος ὁ Εὐαίμονος λαμβάνει λάρνακα· Διονύσου δὲ ἄγαλμα ἦν ἐν τῇ λάρνακι, ἔργον μὲν ὥς φασιν Ἡφαίστου, δῶρον δὲ ὑπὸ Διὸς ἐδόθη Δαρδάνῳ. 7.19.7 λέγονται δὲ καὶ ἄλλοι λόγοι δύο ἐς αὐτήν, ὡς ὅτε ἔφυγεν Αἰνείας, ἀπολίποι ταύτην τὴν λάρνακα· οἱ δὲ ῥιφῆναί φασιν αὐτὴν ὑπὸ Κασσάνδρας συμφορὰν τῷ εὑρόντι Ἑλλήνων. ἤνοιξε δʼ οὖν ὁ Εὐρύπυλος τὴν λάρνακα καὶ εἶδε τὸ ἄγαλμα καὶ αὐτίκα ἦν ἔκφρων μετὰ τὴν θέαν· τὰ μὲν δὴ πλείονα ἐμαίνετο, ὀλιγάκις δὲ ἐγίνετο ἐν ἑαυτῷ. ἅτε δὲ οὕτω διακείμενος οὐκ ἐς τὴν Θεσσαλίαν τὸν πλοῦν ἐποιεῖτο, ἀλλʼ ἐπί τε Κίρραν καὶ ἐς τὸν ταύτῃ κόλπον· ἀναβὰς δὲ ἐς Δελφοὺς ἐχρᾶτο ὑπὲρ τῆς νόσου. 7.19.8 καὶ αὐτῷ γενέσθαι λέγουσι μάντευμα, ἔνθα ἂν ἐπιτύχῃ θύουσιν ἀνθρώποις θυσίαν ξένην, ἐνταῦθα ἱδρύσασθαί τε τὴν λάρνακα καὶ αὐτὸν οἰκῆσαι. ὁ μὲν δὴ ἄνεμος τὰς ναῦς τοῦ Εὐρυπύλου κατήνεγκεν ἐπὶ τὴν πρὸς τῇ Ἀρόῃ θάλασσαν· ἐκβὰς δὲ ἐς τὴν γῆν καταλαμβάνει παῖδα καὶ παρθένον ἐπὶ τὸν βωμὸν τῆς Τρικλαρίας ἠγμένους. καὶ ὁ μὲν ἔμελλεν οὐ χαλεπῶς συνήσειν τὰ ἐς τὴν θυσίαν· ἀφίκοντο δὲ ἐς μνήμην καὶ οἱ ἐπιχώριοι τοῦ χρησμοῦ, βασιλέα τε ἰδόντες ὃν οὔπω πρότερον ἑωράκεσαν καὶ ἐς τὴν λάρνακα ὑπενόησαν ὡς εἴη τις ἐν αὐτῇ θεός. 7.19.9 καὶ οὕτω τῷ Εὐρυπύλῳ τε ἡ νόσος καὶ τοῖς ἐνταῦθα ἀνθρώποις τὰ ἐς τὴν θυσίαν ἐπαύσθη, τό τε ὄνομα ἐτέθη τὸ νῦν τῷ ποταμῷ Μείλιχος. ἔγραψαν δὲ ἤδη τινὲς οὐ τῷ Θεσσαλῷ συμβάντα Εὐρυπύλῳ τὰ εἰρημένα, ἀλλὰ Εὐρύπυλον Δεξαμενοῦ παῖδα τοῦ ἐν Ὠλένῳ βασιλεύσαντος ἐθέλουσιν ἅμα Ἡρακλεῖ στρατεύσαντα ἐς Ἴλιον λαβεῖν παρὰ τοῦ Ἡρακλέους τὴν λάρνακα· τὰ δὲ ἄλλα κατὰ τὰ αὐτὰ εἰρήκασι καὶ οὗτοι.
7.19.10
ἐγὼ δὲ οὔτε Ἡρακλέα ἀγνοῆσαι τὰ ἐς τὴν λάρνακα εἰ δὴ τοιαῦτα ἦν πείθομαι οὔτε τὰ ἐς αὐτὴν ἐπιστάμενος δοκεῖ μοί ποτε ἂν δοῦναι δῶρον συμμαχήσαντι ἀνδρί· οὔτε μὴν οἱ Πατρεῖς ἄλλον τινὰ ἢ τὸν Εὐαίμονος ἔχουσιν Εὐρύπυλον ἐν μνήμῃ, καί οἱ καὶ ἐναγίζουσιν ἀνὰ πᾶν ἔτος, ἐπειδὰν τῷ Διονύσῳ τὴν ἑορτὴν ἄγωσι.
7.21.5
Καλλιρόη τε ὡς Κόρεσον τεθνεῶτα εἶδεν, μετέπεσε τῇ παιδὶ ἡ γνώμη, καὶ—ἐσῄει γὰρ αὐτὴν Κορέσου τε ἔλεος καὶ ὅσα ἐς αὐτὸν εἴργασται αἰδώς—ἀπέσφαξέ τε αὑτὴν ἐς τὴν πηγήν, τοῦ λιμένος ἣ ἐν Καλυδῶνί ἐστιν οὐ πόρρω τοῦ λιμένος, καὶ ἀπʼ ἐκείνης οἱ ἔπειτα ἄνθρωποι Καλλιρόην τὴν πηγὴν καλοῦσι.
7.21.7
ἀπὸ δὲ τοῦ Αἰσυμνήτου κατωτέρω ἰόντι ἄλλο ἱερὸν καὶ ἄγαλμα λίθου· καλεῖται μὲν Σωτηρίας, ἱδρύσασθαι δὲ αὐτὸ ἐξ ἀρχῆς ἀποφυγόντα φασὶ τὴν μανίαν Εὐρύπυλον. πρὸς δὲ τῷ λιμένι Ποσειδῶνός τε ναὸς καὶ ἄγαλμά ἐστιν ὀρθὸν λίθου. Ποσειδῶνι δὲ παρὲξ ἢ ὁπόσα ὀνόματα ποιηταῖς πεποιημένα ἐστὶν ἐς ἐπῶν κόσμον καὶ ἰδίᾳ σφίσιν ἐπιχώρια ὄντα ἕκαστοι τίθενται, τοσαίδε ἐς ἅπαντας γεγόνασιν ἐπικλήσεις αὐτῷ, Πελαγαῖος καὶ Ἀσφάλιός τε καὶ Ἵππιος.
8.13.1
ἐν δὲ τῇ χώρᾳ τῇ Ὀρχομενίων, ἐν ἀριστερᾷ τῆς ὁδοῦ τῆς ἀπὸ Ἀγχισιῶν, ἐν ὑπτίῳ τοῦ ὄρους τὸ ἱερόν ἐστι τῆς Ὑμνίας Ἀρτέμιδος· μέτεστι δὲ αὐτοῦ καὶ Μαντινεῦσι καὶ ἱέρειαν καὶ ἄνδρα ἱερέα. τούτοις οὐ μόνον τὰ ἐς τὰς μίξεις ἀλλὰ καὶ ἐς τὰ ἄλλα ἁγιστεύειν καθέστηκε τὸν χρόνον τοῦ βίου πάντα, καὶ οὔτε λουτρὰ οὔτε δίαιτα λοιπὴ κατὰ τὰ αὐτά σφισι καθὰ καὶ τοῖς πολλοῖς ἐστιν, οὐδὲ ἐς οἰκίαν παρίασιν ἀνδρὸς ἰδιώτου. τοιαῦτα οἶδα ἕτερα ἐνιαυτὸν καὶ οὐ πρόσω Ἐφεσίων ἐπιτηδεύοντας τοὺς τῇ Ἀρτέμιδι ἱστιάτορας τῇ Ἐφεσίᾳ γινομένους, καλουμένους δὲ ὑπὸ τῶν πολιτῶν Ἐσσῆνας. τῇ δὲ Ἀρτέμιδι τῇ Ὑμνίᾳ καὶ ἑορτὴν ἄγουσιν ἐπέτειον.
8.14.9
Φενεατῶν δὲ ἐκ τῆς ἀκροπόλεως καταβαίνοντι ἔστι μὲν στάδιον, ἔστι δὲ ἐπὶ λόφου μνῆμα Ἰφικλέους ἀδελφοῦ τε Ἡρακλέους καὶ Ἰολάου πατρός. Ἰόλαον μὲν δὴ τὰ πολλὰ Ἡρακλεῖ συγκάμνειν λέγουσιν Ἕλληνες· Ἰφικλῆς δὲ ὁ Ἰολάου πατήρ, ἡνίκα ἐμαχέσατο Ἡρακλῆς πρὸς Ἠλείους τε καὶ Αὐγέαν τὴν προτέραν μάχην, τότε ὑπὸ τῶν παίδων ἐτρώθη τῶν Ἄκτορος, καλουμένων δὲ ἀπὸ Μολίνης τῆς μητρός. καὶ ἤδη κάμνοντα κομίζουσιν οἱ προσήκοντες ἐς Φενεόν· ἐνταῦθα ἀνὴρ Φενεάτης αὐτὸν Βουφάγος καὶ ἡ τοῦ Βουφάγου γυνὴ Πρώμνη περιεῖπόν τε εὖ καὶ ἀποθανόντα ἐκ τοῦ τραύματος ἔθαψαν. 8.14.10 Ἰφικλεῖ μὲν δὴ καὶ ἐς τόδε ἔτι ἐναγίζουσιν ὡς ἥρωι, θεῶν δὲ τιμῶσιν Ἑρμῆν Φενεᾶται μάλιστα καὶ ἀγῶνα ἄγουσιν Ἕρμαια, καὶ ναός ἐστιν Ἑρμοῦ σφισι καὶ ἄγαλμα λίθου· τοῦτο ἐποίησεν ἀνὴρ Ἀθηναῖος Εὔχειρ Εὐβουλίδου. ὄπισθεν δέ ἐστι τοῦ ναοῦ τάφος Μυρτίλου. τοῦτον Ἑρμοῦ παῖδα εἶναι τὸν Μυρτίλον λέγουσιν Ἕλληνες, ἡνιοχεῖν δὲ αὐτὸν Οἰνομάῳ· καὶ ὁπότε ἀφίκοιτό τις μνώμενος τοῦ Οἰνομάου τὴν θυγατέρα, ὁ μὲν ἠπείγετο ὁ Μυρτίλος σὺν τέχνῃ τοῦ Οἰνομάου τὰς ἵππους, ὁ δὲ ἐν τῷ δρόμῳ τὸν μνηστῆρα, ὁπότε ἐγγὺς γένοιτο, κατηκόντιζεν.
8.18.7
ὑπὲρ δὲ τὴν Νώνακριν ὄρη τε καλούμενα Ἀροάνια καὶ σπήλαιόν ἐστιν ἐν αὐτοῖς. ἐς τοῦτο ἀναφυγεῖν τὸ σπήλαιον τὰς θυγατέρας τὰς Προίτου μανείσας λέγουσιν, ἃς ὁ Μελάμπους θυσίαις τε ἀπορρήτοις καὶ καθαρμοῖς κατήγαγεν ἐς χωρίον καλούμενον Λουσούς. τοῦ μὲν δὴ ὄρους τῶν Ἀροανίων Φενεᾶται τὰ πολλὰ ἐνέμοντο· οἱ δὲ ἐν ὅροις ἤδη Κλειτορίων εἰσὶν οἱ Λουσοί. 8.18.8 πόλιν μὲν δή ποτε εἶναι λέγουσι τοὺς Λουσούς, καὶ Ἀγησίλας ἀνὴρ Λουσεὺς ἀνηγορεύθη κέλητι ἵππῳ νικῶν, ὅτε πρώτην ἐπὶ ταῖς δέκα ἐτίθεσαν πυθιάδα Ἀμφικτύονες· τὰ δὲ ἐφʼ ἡμῶν οὐδὲ ἐρείπια ἔτι λειπόμενα ἦν Λουσῶν. τὰς δʼ οὖν θυγατέρας τοῦ Προίτου κατήγαγεν ὁ Μελάμπους ἐς τοὺς Λουσοὺς καὶ ἠκέσατο τῆς μανίας ἐν Ἀρτέμιδος ἱερῷ· καὶ ἀπʼ ἐκείνου τὴν Ἄρτεμιν ταύτην Ἡμερασίαν καλοῦσιν οἱ Κλειτόριοι.
8.23.7
φωράσαντες δὲ οἱ Καφυεῖς τὰ ποιηθέντα ὑπὸ τῶν παιδίων καταλεύουσιν αὐτά· καί σφισι ταῦτα ἐργασαμένοις ἐσέπεσεν ἐς τὰς γυναῖκας νόσος, τὰ ἐν τῇ γαστρὶ πρὸ τοκετοῦ τεθνεῶτα ἐκβάλλεσθαι, ἐς ὃ ἡ Πυθία θάψαι τε τὰ παιδία ἀνεῖπε καὶ ἐναγίζειν αὐτοῖς κατὰ ἔτος· ἀποθανεῖν γὰρ αὐτὰ οὐ σὺν δίκῃ. Καφυεῖς δὲ ποιοῦσι τά τε ἄλλα ἔτι καὶ νῦν κατʼ ἐκεῖνο τὸ μάντευμα καὶ τὴν ἐν ταῖς Κονδυλέαις θεὸν— προσεῖναι γὰρ καὶ τόδε ἔτι τῷ χρησμῷ φασι—καλοῦσιν Ἀπαγχομένην ἐξ ἐκείνου.
8.32.4
ἔστι δὲ ἐν τῇ μοίρᾳ ταύτῃ λόφος πρὸς ἀνίσχοντα ἥλιον καὶ Ἀγροτέρας ἐν αὐτῷ ναὸς Ἀρτέμιδος, ἀνάθημα Ἀριστοδήμου καὶ τοῦτο. τῆς δὲ Ἀγροτέρας ἐστὶν ἐν δεξιᾷ τέμενος· ἐνταῦθα ἔστι μὲν ἱερὸν Ἀσκληπιοῦ καὶ ἀγάλματα αὐτός τε καὶ Ὑγεία, εἰσὶ δὲ ὑποκαταβάντι ὀλίγον θεοὶ— παρέχονται δὲ καὶ οὗτοι σχῆμα τετράγωνον, Ἐργάται δέ ἐστιν αὐτοῖς ἐπίκλησις—Ἀθηνᾶ τε Ἐργάνη καὶ Ἀπόλλων Ἀγυιεύς· τῷ δὲ Ἑρμῇ καὶ Ἡρακλεῖ καὶ Εἰλειθυίᾳ πρόσεστιν ἐξ ἐπῶν τῶν Ὁμήρου φήμη, τῷ μὲν Διός τε αὐτὸν διάκονον εἶναι καὶ ὑπὸ τὸν Ἅιδην ἄγειν τῶν ἀπογινομένων τὰς ψυχάς, Ἡρακλεῖ δὲ ὡς πολλούς τε καὶ χαλεποὺς τελέσειεν ἄθλους· Εἰλειθυίᾳ δὲ ἐποίησεν ἐν Ἰλιάδι ὠδῖνας γυναικῶν μέλειν.
8.39.6
ἐν δὲ τῷ γυμνασίῳ τὸ ἄγαλμα τοῦ Ἑρμοῦ ἀμπεχομένῳ μὲν ἔοικεν ἱμάτιον, καταλήγει δὲ οὐκ ἐς πόδας, ἀλλὰ ἐς τὸ τετράγωνον σχῆμα. πεποίηται δὲ καὶ Διονύσου ναός· ἐπίκλησις μέν ἐστιν αὐτῷ παρὰ τῶν ἐπιχωρίων Ἀκρατοφόρος, τὰ κάτω δὲ οὐκ ἔστι σύνοπτα τοῦ ἀγάλματος ὑπὸ δάφνης τε φύλλων καὶ κισσῶν. ὁπόσον δὲ αὐτοῦ καθορᾶν ἔστιν, ἐπαλήλιπται κιννάβαρι ἐκλάμπειν· εὑρίσκεσθαι δὲ ὑπὸ τῶν Ἰβήρων ὁμοῦ τῷ χρυσῷ λέγεται.
8.48.6
πεποίηται δὲ καὶ Διὸς Τελείου βωμὸς καὶ ἄγαλμα τετράγωνον· περισσῶς γὰρ δή τι τῷ σχήματι τούτῳ φαίνονταί μοι χαίρειν οἱ Ἀρκάδες. καὶ μνήματά ἐστιν ἐνταῦθα Τεγεάτου τοῦ Λυκάονος καὶ Μαιρᾶς γυναικὸς τοῦ Τεγεάτου· θυγατέρα Ἄτλαντός φασιν εἶναι τὴν Μαιράν, ἧς δὴ καὶ Ὅμηρος ἐποιήσατο μνήμην ἐν Ὀδυσσέως λόγοις πρὸς Ἀλκίνουν περί τε ὁδοῦ τῆς ἐς Ἅιδην καὶ ὁπόσων ἐθεάσατο ἐκεῖ τὰς ψυχάς.
8.54.6
τὸ ἀπὸ τούτου δὲ ἄρχεται τὸ ὄρος τὸ Παρθένιον· ἐν δὲ αὐτῷ τέμενος δείκνυται Τηλέφου, καὶ ἐνταῦθα παῖδα ἐκκείμενόν φασιν αὐτὸν ὑπὸ ἐλάφου τραφῆναι. ἀπωτέρω δὲ ὀλίγον Πανός ἐστιν ἱερόν, ἔνθα Φιλιππίδῃ φανῆναι τὸν Πᾶνα καὶ εἰπεῖν ἃ πρὸς αὐτὸν Ἀθηναῖοί τε καὶ κατὰ ταὐτὰ Τεγεᾶται λέγουσι·
9.2.5
κατὰ δὲ τὴν ἔσοδον μάλιστα τὴν ἐς Πλάταιαν τάφοι τῶν πρὸς Μήδους μαχεσαμένων εἰσί. τοῖς μὲν οὖν λοιποῖς ἐστιν Ἕλλησι μνῆμα κοινόν· Λακεδαιμονίων δὲ καὶ Ἀθηναίων τοῖς πεσοῦσιν ἰδίᾳ τέ εἰσιν οἱ τάφοι καὶ ἐλεγεῖά ἐστι Σιμωνίδου γεγραμμένα ἐπʼ αὐτοῖς. οὐ πόρρω δὲ ἀπὸ τοῦ κοινοῦ τῶν Ἑλλήνων Διός ἐστιν Ἐλευθερίου βωμὸς τοῦτον μὲν δὴ χαλκοῦ, τοῦ Διὸς δὲ τόν τε βωμὸν καὶ τὸ ἄγαλμα ἐποίησεν λευκοῦ λίθου. 9.2.6 ἄγουσι δὲ καὶ νῦν ἔτι ἀγῶνα διὰ ἔτους πέμπτου τὰ δὲ Ἐλευθέρια, ἐν ᾧ μέγιστα γέρα πρόκειται δρόμου· θέουσι δὲ ὡπλισμένοι πρὸ τοῦ βωμοῦ. τρόπαιον δέ, ὃ τῆς μάχης τῆς Πλαταιᾶσιν ἀνέθεσαν οἱ Ἕλληνες, πεντεκαίδεκα σταδίοις μάλιστα ἕστηκεν ἀπωτέρω τῆς πόλεως.
9.19.6
τοῦ δὲ Εὐρίπου τὴν Εὔβοιαν κατὰ τοῦτο ἀπὸ τῆς Βοιωτῶν διείργοντος τῆς τε Δήμητρος ἐν δεξιᾷ τὸ ἱερὸν τῆς Μυκαλησσίας καὶ ὀλίγον ἀπʼ αὐτοῦ προελθόντι ἐστὶν Αὐλίς· ὀνομασθῆναι δὲ ἀπὸ τῆς Ὠγύγου θυγατρός φασιν αὐτήν. ναὸς δὲ Ἀρτέμιδός ἐστιν ἐνταῦθα καὶ ἀγάλματα λίθου λευκοῦ, τὸ μὲν δᾷδας φέρον, τὸ δὲ ἔοικε τοξευούσῃ. φασὶ δὲ ἐπὶ τοῦ βωμοῦ μελλόντων ἐκ μαντείας τῆς Κάλχαντος Ἰφιγένειαν τῶν Ἑλλήνων θύειν, τὴν θεὸν ἀντʼ αὐτῆς ἔλαφον τὸ ἱερεῖον ποιῆσαι.
9.22.1
ἐν Τανάγρᾳ δὲ παρὰ τὸ ἱερὸν τοῦ Διονύσου Θέμιδός ἐστιν, ὁ δὲ Ἀφροδίτης, καὶ ὁ τρίτος τῶν ναῶν Ἀπόλλωνος, ὁμοῦ δὲ αὐτῷ καὶ Ἄρτεμίς τε καὶ Λητώ. ἐς δὲ τοῦ Ἑρμοῦ τὰ ἱερὰ τοῦ τε Κριοφόρου καὶ ὃν Πρόμαχον καλοῦσι, τοῦ μὲν ἐς τὴν ἐπίκλησιν λέγουσιν ὡς ὁ Ἑρμῆς σφισιν ἀποτρέψαι νόσον λοιμώδη περὶ τὸ τεῖχος κριὸν περιενεγκών, καὶ ἐπὶ τούτῳ Κάλαμις ἐποίησεν ἄγαλμα Ἑρμοῦ φέροντα κριὸν ἐπὶ τῶν ὤμων· ὃς δʼ ἂν εἶναι τῶν ἐφήβων προκριθῇ τὸ εἶδος κάλλιστος, οὗτος ἐν τοῦ Ἑρμοῦ τῇ ἑορτῇ περίεισιν ἐν κύκλῳ τὸ τεῖχος ἔχων ἄρνα ἐπὶ τῶν ὤμων·
9.27.2
Ἔρωτα δὲ ἄνθρωποι μὲν οἱ πολλοὶ νεώτατον θεῶν εἶναι καὶ Ἀφροδίτης παῖδα ἥγηνται· Λύκιος δὲ Ὠλήν, ὃς καὶ τοὺς ὕμνους τοὺς ἀρχαιοτάτους ἐποίησεν Ἕλλησιν, οὗτος ὁ Ὠλὴν ἐν Εἰλειθυίας ὕμνῳ μητέρα Ἔρωτος τὴν Εἰλείθυιάν φησιν εἶναι. Ὠλῆνος δὲ ὕστερον Πάμφως τε ἔπη καὶ Ὀρφεὺς ἐποίησαν· καί σφισιν ἀμφοτέροις πεποιημένα ἐστὶν ἐς Ἔρωτα, ἵνα ἐπὶ τοῖς δρωμένοις Λυκομίδαι καὶ ταῦτα ᾄδωσιν· ἐγὼ δὲ ἐπελεξάμην ἀνδρὶ ἐς λόγους ἐλθὼν δᾳδουχοῦντι. καὶ τῶν μὲν οὐ πρόσω ποιήσομαι μνήμην· Ἡσίοδον δὲ ἢ τὸν Ἡσιόδῳ Θεογονίαν ἐσποιήσαντα οἶδα γράψαντα ὡς Χάος πρῶτον, ἐπὶ δὲ αὐτῷ Γῆ τε καὶ Τάρταρος καὶ Ἔρως γένοιτο·
9.35.3
παρὰ δὲ Ἐτεοκλέους τοῦ Ὀρχομενίου μαθόντες τρισὶν ἤδη νομίζομεν Χάρισιν εὔχεσθαι· καὶ Ἀγγελίων τε καὶ Τεκταῖος †ὅσοι γε Διονύσου †τὸν Ἀπόλλωνα ἐργασάμενοι Δηλίοις τρεῖς ἐποίησαν ἐπὶ τῇ χειρὶ αὐτοῦ Χάριτας· καὶ Ἀθήνῃσι πρὸ τῆς ἐς τὴν ἀκρόπολιν ἐσόδου Χάριτές εἰσι καὶ αὗται τρεῖς, παρὰ δὲ αὐταῖς τελετὴν ἄγουσιν ἐς τοὺς πολλοὺς ἀπόρρητον.
10.13.7
Ἡρακλῆς δὲ καὶ Ἀπόλλων ἔχονται τοῦ τρίποδος καὶ ἐς μάχην περὶ αὐτοῦ καθίστανται· Λητὼ μὲν δὴ καὶ Ἄρτεμις Ἀπόλλωνα, Ἀθηνᾶ δὲ Ἡρακλέα ἐπέχουσι τοῦ θυμοῦ. Φωκέων καὶ τοῦτό ἐστιν ἀνάθημα, ὅτε σφίσιν ἐπὶ τοὺς Θεσσαλοὺς Τελλίας ἡγήσατο Ἠλεῖος. τὰ μὲν δὴ ἄλλα ἀγάλματα Δίυλλός τε ἐν κοινῷ καὶ Ἀμυκλαῖος, τὴν δὲ Ἀθηνᾶν καὶ Ἄρτεμιν Χίονίς ἐστιν εἰργασμένος· Κορινθίους δὲ εἶναί φασιν αὐτούς. 10.13.8 λέγεται δὲ ὑπὸ Δελφῶν Ἡρακλεῖ τῷ Ἀμφιτρύωνος ἐλθόντι ἐπὶ τὸ χρηστήριον τὴν πρόμαντιν Ξενόκλειαν οὐκ ἐθελῆσαί οἱ χρᾶν διὰ τοῦ Ἰφίτου τὸν φόνον· τὸν δὲ ἀράμενον τὸν τρίποδα ἐκ τοῦ ναοῦ φέρειν ἔξω, εἰπεῖν τε δὴ τὴν πρόμαντιν· ἄλλος ἄρʼ Ἡρακλέης Τιρύνθιος, οὐχὶ Κανωβεύς· πρότερον γὰρ ἔτι ὁ Αἰγύπτιος Ἡρακλῆς ἀφίκετο ἐς Δελφούς. τότε δὲ ὁ Ἀμφιτρύωνος τόν τε τρίποδα ἀποδίδωσι τῷ Ἀπόλλωνι καὶ παρὰ τῆς Ξενοκλείας ὁπόσα ἐδεῖτο ἐδιδάχθη. παραδεξάμενοι δὲ οἱ ποιηταὶ τὸν λόγον μάχην Ἡρακλέους πρὸς Ἀπόλλωνα ὑπὲρ τρίποδος ᾄδουσιν.
10.23.1
Βρέννῳ δὲ καὶ τῇ στρατιᾷ τῶν τε Ἑλλήνων οἱ ἐς Δελφοὺς ἀθροισθέντες ἀντετάξαντο, καὶ τοῖς βαρβάροις ἀντεσήμαινε τὰ ἐκ τοῦ θεοῦ ταχύ τε καὶ ὧν ἴσμεν φανερώτατα. ἥ τε γὰρ γῆ πᾶσα, ὅσην ἐπεῖχεν ἡ τῶν Γαλατῶν στρατιά, βιαίως καὶ ἐπὶ πλεῖστον ἐσείετο τῆς ἡμέρας, βρονταί τε καὶ κεραυνοὶ συνεχεῖς ἐγίνοντο· 10.23.2 καὶ οἱ μὲν ἐξέπληττόν τε τοὺς Κελτοὺς καὶ δέχεσθαι τοῖς ὠσὶ τὰ παραγγελλόμενα ἐκώλυον, τὰ δὲ ἐκ τοῦ οὐρανοῦ οὐκ ἐς ὅντινα κατασκήψαι μόνον ἀλλὰ καὶ τοὺς πλησίον καὶ αὐτοὺς ὁμοίως καὶ τὰ ὅπλα ἐξῆπτε. τά τε τῶν ἡρώων τηνικαῦτά σφισιν ἐφάνη φάσματα, ὁ Ὑπέροχος καὶ ὁ Λαόδοκός τε καὶ Πύρρος· οἱ δὲ καὶ τέταρτον Φύλακον ἐπιχώριον Δελφοῖς ἀπαριθμοῦσιν ἥρωα.
10.23.7
καὶ οἱ μὲν ἐστρατοπεδεύσαντο ἔνθα νὺξ κατελάμβανεν ἀναχωροῦντας, ἐν δὲ τῇ νυκτὶ φόβος σφίσιν ἐμπίπτει Πανικός· τὰ γὰρ ἀπὸ αἰτίας οὐδεμιᾶς δείματα ἐκ τούτου φασὶ γίνεσθαι. ἐνέπεσε μὲν ἐς τὸ στράτευμα ἡ ταραχὴ περὶ βαθεῖαν τὴν ἑσπέραν, καὶ ὀλίγοι τὸ κατʼ ἀρχὰς ἐγένοντο οἱ παραχθέντες ἐκ τοῦ νοῦ, ἐδόξαζόν τε οὗτοι κτύπου τε ἐπελαυνομένων ἵππων καὶ ἐφόδου πολεμίων αἰσθάνεσθαι · μετὰ δὲ οὐ πολὺ καὶ ἐς ἅπαντας διέδρα ἡ ἄγνοια.' ' None
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1.4.4 So they tried to save Greece in the way described, but the Gauls, now south of the Gates, cared not at all to capture the other towns, but were very eager to sack Delphi and the treasures of the god. They were opposed by the Delphians themselves and the Phocians of the cities around Parnassus ; a force of Aetolians also joined the defenders, for the Aetolians at this time were pre-eminent for their vigorous activity. When the forces engaged, not only were thunderbolts and rocks broken off from Parnassus hurled against the Gauls, but terrible shapes as armed warriors haunted the foreigners. They say that two of them, Hyperochus and Amadocus, came from the Hyperboreans, and that the third was Pyrrhus son of Achilles. Because of this help in battle the Delphians sacrifice to Pyrrhus as to a hero, although formerly they held even his tomb in dishonor, as being that of an enemy. 1.4.5 The greater number of the Gauls crossed over to Asia by ship and plundered its coasts. Some time after, the inhabitants of Pergamus, that was called of old Teuthrania, drove the Gauls into it from the sea. Now this people occupied the country on the farther side of the river Sangarius capturing Ancyra, a city of the Phrygians, which Midas son of Gordius had founded in former time. And the anchor, which Midas found, A legend invented to explain the name “ Ancyra,” which means anchor. was even as late as my time in the sanctuary of Zeus, as well as a spring called the Spring of Midas, water from which they say Midas mixed with wine to capture Silenus. Well then, the Pergameni took Ancyra and Pessinus which lies under Mount Agdistis, where they say that Attis lies buried.' "
1.14.5
Still farther of is a temple to Glory, this too being a thank-offering for the victory over the Persians, who had landed at Marathon. This is the victory of which I am of opinion the Athenians were proudest; while Aeschylus, who had won such renown for his poetry and for his share in the naval battles before Artemisium and at Salamis, recorded at the prospect of death nothing else, and merely wrote his name, his father's name, and the name of his city, and added that he had witnesses to his valor in the grove at Marathon and in the Persians who landed there." 1.18.5 Hard by is built a temple of Eileithyia, who they say came from the Hyperboreans to Delos and helped Leto in her labour; and from Delos the name spread to other peoples. The Delians sacrifice to Eileithyia and sing a hymn of Olen . But the Cretans suppose that Eileithyia was born at Auunisus in the Cnossian territory, and that Hera was her mother. Only among the Athenians are the wooden figures of Eileithyia draped to the feet. The women told me that two are Cretan, being offerings of Phaedra, and that the third, which is the oldest, Erysichthon brought from Delos .

1.19.6
Across the Ilisus is a district called Agrae and a temple of Artemis Agrotera (the Huntress). They say that Artemis first hunted here when she came from Delos, and for this reason the statue carries a bow. A marvel to the eyes, though not so impressive to hear of, is a race-course of white marble, the size of which can best be estimated from the fact that beginning in a crescent on the heights above the Ilisus it descends in two straight lines to the river bank. This was built by Herodes, an Athenian, and the greater part of the Pentelic quarry was exhausted in its construction.
1.20.3
The oldest sanctuary of Dionysus is near the theater. Within the precincts are two temples and two statues of Dionysus, the Eleuthereus (Deliverer) and the one Alcamenes made of ivory and gold. There are paintings here—Dionysus bringing Hephaestus up to heaven. One of the Greek legends is that Hephaestus, when he was born, was thrown down by Hera. In revenge he sent as a gift a golden chair with invisible fetters. When Hera sat down she was held fast, and Hephaestus refused to listen to any other of the gods save Dionysus—in him he reposed the fullest trust—and after making him drunk Dionysus brought him to heaven. Besides this picture there are also represented Pentheus and Lycurgus paying the penalty of their insolence to Dionysus, Ariadne asleep, Theseus putting out to sea, and Dionysus on his arrival to carry off Ariadne.
1.22.3
When Theseus had united into one state the many Athenian parishes, he established the cults of Aphrodite Pandemos (Common) and of Persuasion. The old statues no longer existed in my time, but those I saw were the work of no inferior artists. There is also a sanctuary of Earth, Nurse of Youth, and of Demeter Chloe (Green). You can learn all about their names by conversing with the priests.
1.25.1
Such were the fates I saw befall the locusts. On the Athenian Acropolis is a statue of Pericles, the son of Xanthippus, and one of Xanthippus him self, who fought against the Persians at the naval battle of Mycale. 479 B.C. But that of Pericles stands apart, while near Xanthippus stands Anacreon of Teos, the first poet after Sappho of Lesbos to devote himself to love songs, and his posture is as it were that of a man singing when he is drunk. Deinomenes fl. 400 B.C. made the two female figures which stand near, Io, the daughter of Inachus, and Callisto, the daughter of Lycaon, of both of whom exactly the same story is told, to wit, love of Zeus, wrath of Hera, and metamorphosis, Io becoming a cow and Callisto a bear.
1.27.1
In the temple of Athena Polias (of the City) is a wooden Hermes, said to have been dedicated by Cecrops, but not visible because of myrtle boughs. The votive offerings worth noting are, of the old ones, a folding chair made by Daedalus, Persian spoils, namely the breastplate of Masistius, who commanded the cavalry at Plataea 479 B.C., and a scimitar said to have belonged to Mardonius. Now Masistius I know was killed by the Athenian cavalry. But Mardonius was opposed by the Lacedaemonians and was killed by a Spartan; so the Athenians could not have taken the scimitar to begin with, and furthermore the Lacedaemonians would scarcely have suffered them to carry it off.
1.28.4
On descending, not to the lower city, but to just beneath the Gateway, you see a fountain and near it a sanctuary of Apollo in a cave. It is here that Apollo is believed to have met Creusa, daughter of Erechtheus.... when the Persians had landed in Attica Philippides was sent to carry the tidings to Lacedaemon . On his return he said that the Lacedacmonians had postponed their departure, because it was their custom not to go out to fight before the moon was full. Philippides went on to say that near Mount Parthenius he had been met by Pan, who told him that he was friendly to the Athenians and would come to Marathon to fight for them. This deity, then, has been honored for this announcement.
1.29.2
Outside the city, too, in the parishes and on the roads, the Athenians have sanctuaries of the gods, and graves of heroes and of men. The nearest is the Academy, once the property of a private individual, but in my time a gymnasium. As you go down to it you come to a precinct of Artemis, and wooden images of Ariste (Best) and Calliste (Fairest). In my opinion, which is supported by the poems of Pamphos, these are surnames of Artemis. There is another account of them, which I know but shall omit. Then there is a small temple, into which every year on fixed days they carry the image of Dionysus Eleuthereus.
1.31.4
Such is the legend. Phlya and Myrrhinus have altars of Apollo Dionysodotus, Artemis Light-bearer, Dionysus Flower-god, the Ismenian nymphs and Earth, whom they name the Great goddess; a second temple contains altars of Demeter Anesidora (Sender-up of Gifts), Zeus Ctesius (God of Gain), Tithrone Athena, the Maid First-born and the goddesses styled August. The wooden image at Myrrhinus is of Colaenis.
1.32.4
here is also a separate monument to one man, Miltiades, the son of Cimon, although his end came later, after he had failed to take Paros and for this reason had been brought to trial by the Athenians. At Marathon every night you can hear horses neighing and men fighting. No one who has expressly set himself to behold this vision has ever got any good from it, but the spirits are not wroth with such as in ignorance chance to be spectators. The Marathonians worship both those who died in the fighting, calling them heroes, and secondly Marathon, from whom the parish derives its name, and then Heracles, saying that they were the first among the Greeks to acknowledge him as a god.
1.36.1
But I will return to my subject. In Salamis is a sanctuary of Artemis, and also a trophy erected in honor of the victory which Themistocles the son of Neo