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67 results for "colour"

1. Homer, Odyssey, 10.517-10.542, 11.23-11.50, 11.95 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •colour of animal victim, black Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 62

10.517. βόθρον ὀρύξαι, ὅσον τε πυγούσιον ἔνθα καὶ ἔνθα, 10.518. ἀμφʼ αὐτῷ δὲ χοὴν χεῖσθαι πᾶσιν νεκύεσσιν, 10.519. πρῶτα μελικρήτῳ, μετέπειτα δὲ ἡδέι οἴνῳ, 10.520. τὸ τρίτον αὖθʼ ὕδατι· ἐπὶ δʼ ἄλφιτα λευκὰ παλύνειν. 10.521. πολλὰ δὲ γουνοῦσθαι νεκύων ἀμενηνὰ κάρηνα, 10.522. ἐλθὼν εἰς Ἰθάκην στεῖραν βοῦν, ἥ τις ἀρίστη, 10.523. ῥέξειν ἐν μεγάροισι πυρήν τʼ ἐμπλησέμεν ἐσθλῶν, 10.524. Τειρεσίῃ δʼ ἀπάνευθεν ὄιν ἱερευσέμεν οἴῳ 10.525. παμμέλανʼ, ὃς μήλοισι μεταπρέπει ὑμετέροισιν. 10.526. αὐτὰρ ἐπὴν εὐχῇσι λίσῃ κλυτὰ ἔθνεα νεκρῶν, 10.527. ἔνθʼ ὄιν ἀρνειὸν ῥέζειν θῆλύν τε μέλαιναν 10.528. εἰς Ἔρεβος στρέψας, αὐτὸς δʼ ἀπονόσφι τραπέσθαι 10.529. ἱέμενος ποταμοῖο ῥοάων· ἔνθα δὲ πολλαὶ 10.530. ψυχαὶ ἐλεύσονται νεκύων κατατεθνηώτων. 10.531. δὴ τότʼ ἔπειθʼ ἑτάροισιν ἐποτρῦναι καὶ ἀνῶξαι 10.532. μῆλα, τὰ δὴ κατάκειτʼ ἐσφαγμένα νηλέι χαλκῷ, 10.533. δείραντας κατακῆαι, ἐπεύξασθαι δὲ θεοῖσιν, 10.534. ἰφθίμῳ τʼ Ἀίδῃ καὶ ἐπαινῇ Περσεφονείῃ· 10.535. αὐτὸς δὲ ξίφος ὀξὺ ἐρυσσάμενος παρὰ μηροῦ 10.536. ἧσθαι, μηδὲ ἐᾶν νεκύων ἀμενηνὰ κάρηνα 10.537. αἵματος ἆσσον ἴμεν, πρὶν Τειρεσίαο πυθέσθαι. 10.538. ἔνθα τοι αὐτίκα μάντις ἐλεύσεται, ὄρχαμε λαῶν, 10.539. ὅς κέν τοι εἴπῃσιν ὁδὸν καὶ μέτρα κελεύθου 10.540. νόστον θʼ, ὡς ἐπὶ πόντον ἐλεύσεαι ἰχθυόεντα. 10.541. ὣς ἔφατʼ, αὐτίκα δὲ χρυσόθρονος ἤλυθεν Ἠώς. 10.542. ἀμφὶ δέ με χλαῖνάν τε χιτῶνά τε εἵματα ἕσσεν· 11.23. ἔνθʼ ἱερήια μὲν Περιμήδης Εὐρύλοχός τε 11.24. ἔσχον· ἐγὼ δʼ ἄορ ὀξὺ ἐρυσσάμενος παρὰ μηροῦ 11.25. βόθρον ὄρυξʼ ὅσσον τε πυγούσιον ἔνθα καὶ ἔνθα, 11.26. ἀμφʼ αὐτῷ δὲ χοὴν χεόμην πᾶσιν νεκύεσσι, 11.27. πρῶτα μελικρήτῳ, μετέπειτα δὲ ἡδέι οἴνῳ, 11.28. τὸ τρίτον αὖθʼ ὕδατι· ἐπὶ δʼ ἄλφιτα λευκὰ πάλυνον. 11.29. πολλὰ δὲ γουνούμην νεκύων ἀμενηνὰ κάρηνα, 11.30. ἐλθὼν εἰς Ἰθάκην στεῖραν βοῦν, ἥ τις ἀρίστη, 11.31. ῥέξειν ἐν μεγάροισι πυρήν τʼ ἐμπλησέμεν ἐσθλῶν, 11.32. Τειρεσίῃ δʼ ἀπάνευθεν ὄιν ἱερευσέμεν οἴῳ 11.33. παμμέλανʼ, ὃς μήλοισι μεταπρέπει ἡμετέροισι. 11.34. τοὺς δʼ ἐπεὶ εὐχωλῇσι λιτῇσί τε, ἔθνεα νεκρῶν, 11.35. ἐλλισάμην, τὰ δὲ μῆλα λαβὼν ἀπεδειροτόμησα 11.36. ἐς βόθρον, ῥέε δʼ αἷμα κελαινεφές· αἱ δʼ ἀγέροντο 11.37. ψυχαὶ ὑπὲξ Ἐρέβευς νεκύων κατατεθνηώτων. 11.38. νύμφαι τʼ ἠίθεοί τε πολύτλητοί τε γέροντες 11.39. παρθενικαί τʼ ἀταλαὶ νεοπενθέα θυμὸν ἔχουσαι, 11.40. πολλοὶ δʼ οὐτάμενοι χαλκήρεσιν ἐγχείῃσιν, 11.41. ἄνδρες ἀρηίφατοι βεβροτωμένα τεύχεʼ ἔχοντες· 11.42. οἳ πολλοὶ περὶ βόθρον ἐφοίτων ἄλλοθεν ἄλλος 11.43. θεσπεσίῃ ἰαχῇ· ἐμὲ δὲ χλωρὸν δέος ᾕρει. 11.44. δὴ τότʼ ἔπειθʼ ἑτάροισιν ἐποτρύνας ἐκέλευσα 11.45. μῆλα, τὰ δὴ κατέκειτʼ ἐσφαγμένα νηλέι χαλκῷ, 11.46. δείραντας κατακῆαι, ἐπεύξασθαι δὲ θεοῖσιν, 11.47. ἰφθίμῳ τʼ Ἀΐδῃ καὶ ἐπαινῇ Περσεφονείῃ· 11.48. αὐτὸς δὲ ξίφος ὀξὺ ἐρυσσάμενος παρὰ μηροῦ 11.49. ἥμην, οὐδʼ εἴων νεκύων ἀμενηνὰ κάρηνα 11.50. αἵματος ἆσσον ἴμεν, πρὶν Τειρεσίαο πυθέσθαι. 11.95. ἀλλʼ ἀποχάζεο βόθρου, ἄπισχε δὲ φάσγανον ὀξύ,

10.520. a third time with water, then sprinkle white barley groats upon it. Entreat repeatedly the helpless heads of the dead, that when you get to Ithaca you'll offer a cow that's not yet calved, your best one, in your palace, and will fill the pyre with good things, and that you'll sacrifice separately, to Teiresias alone, 10.525. a solid-black ram, that stands out among your sheep. Then after you've entreated the famous tribes of corpses with your prayers, offer sheep there, a ram and a black female, turning them toward Erebus, but turn yourself away and face the river's streams. There, many soul 10.530. of the dead who've died will come. Then at that moment urge and order your comrades to skin and burn the sheep that lie there slaughtered by ruthless bronze, and to pray to the gods, to mighty Hades and dread Persephone. 10.535. You yourself, draw your sharp sword from beside your thigh and sit, but don't let the helpless heads of the dead go close to the blood before you question Teiresias. Then soon the seer, the leader of men, will come to you, who'll tell you the way and stages of your journey, 10.540. and of your return home, how you'll go upon the fishy sea.' “So said she, and golden-throned Dawn immediately came. She dressed a cloak and tunic about me as clothing, and the nymph herself put on a great white cloak, delicate and lovely, threw a fine golden girdle 11.25. dug a pit a cubit's length this way and that, and poured a libation to all the dead about it, first with milk and honey, thereafter with sweet wine, a third time with water, then sprinkled white barley groats upon it. I repeatedly entreated the helpless heads of the dead, 11.30. that when I got to Ithaca I'd offer a cow that's not yet calved, my best one, in my palace, then I'd fill the pyre with good things, and that I'd sacrifice separately, to Teiresias alone, a solid-black ram, that stands out among our sheep. After I'd implored with prayers and vows the tribes of corpses, 11.35. I took the sheep and cut their throats and the cloud-dark blood flowed into the pit. Up out of Erebusthey gathered, the souls of the dead who'd died, brides, young men never married, old men who'd suffered much, tender maidens with hearts new to sorrow, 11.40. and many wounded by bronze spears, men killed in battle, holding armor stained with gore. They stalked about the pit in throngs from one place and another with an awful screeching, and green terror seized me. Then at that moment I urged and ordered my comrade 11.45. to skin and burn the sheep that lay there slaughtered by ruthless bronze, and to pray to the gods, to mighty Hades and dread Persephone. I myself drew my sharp sword from beside my thigh and sat, but didn't let the helpless heads of the dead 11.50. get close to the blood before I questioned Teiresias. “The soul of my comrade Elpenor came first, for he'd not yet been buried under the wide-wayed earth, since we'd left his body in Circe's hall, unwept for and unburied, since other work bore down on us. 11.95. But withdraw from the pit and withhold your sharp sword, so I can drink the blood and speak infallibly to you.' “So said he, and I drew back and thrust my silver-studded sword firmly into its sheath, and after he drank the dark blood, right then the noble seer said to me:

2. Homer, Iliad, 17.58 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •colour of animal victim, black Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 62

17.58. βόθρου τʼ ἐξέστρεψε καὶ ἐξετάνυσσʼ ἐπὶ γαίῃ·

17.58. a goodly sapling and a fair-growing; and the blasts of all the winds make it to quiver, and it burgeoneth out with white blossoms; but suddenly cometh the wind with a mighty tempest, and teareth it out of its trench, and layeth it low upon the earth; even in such wise did

3. Pindar, Olympian Odes, 1.46-1.53, 1.90-1.93 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •colour of animal victim, black Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 192

1.50. and among the tables at the last course they divided and ate your flesh. For me it is impossible to call one of the blessed gods a glutton. I stand back from it. often the lot of evil-speakers is profitlessness. If indeed the watchers of Olympus ever honored a mortal man, [55] that man was Tantalus. But he was not able to digest his great prosperity, and for his greed he gained overpowering ruin, which the Father hung over him: a mighty stone. Always longing to cast it away from his head, he wanders far from the joy of festivity. He has this helpless life of never-ending labor, a fourth toil after three others, because he stole from the gods nectar and ambrosia, with which they had made him immortal, and gave them to his drinking companions. If any man expects that what he does escapes the notice of a god, he is wrong. [65] Because of that the immortals sent the son of Tantalus back again to the swift-doomed race of men. And when he blossomed with the stature of fair youth, and down darkened his cheek, he turned his thoughts to an available marriage, [70] to win glorious Hippodameia from her father, the lord of Pisa. He drew near to the gray sea, alone in the darkness, and called aloud on the deep-roaring god, skilled with the trident; and the god appeared to him, close at hand.

4. Plato, Republic, 427b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •colour of animal victim, black •colour of animal victim, white clothing Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 192, 334

427b. “What part of legislation, then,” he said, “is still left for us?” And I replied, “For us nothing, but for the Apollo of Delphi, the chief, the fairest and the first of enactments.”“What are they?” he said. “The founding of temples, and sacrifices, and other forms of worship of gods, daemons, and heroes; and likewise the burial of the dead and the services we must render to the dwellers in the world beyond to keep them gracious.

5. Herodotus, Histories, 1.59, 1.167 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •colour of animal victim, black •colour of animal victim, white Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 97, 192

1.59. τούτων δὴ ὦν τῶν ἐθνέων τὸ μὲν Ἀττικὸν κατεχόμενόν τε καὶ διεσπασμένον ἐπυνθάνετο ὁ Κροῖσος ὑπὸ Πεισιστράτου τοῦ Ἱπποκράτεος τοῦτον τὸν χρόνον τυραννεύοντος Ἀθηναίων. Ἱπποκράτεϊ γὰρ ἐόντι ἰδιώτῃ καὶ θεωρέοντι τὰ Ὀλύμπια τέρας ἐγένετο μέγα· θύσαντος γὰρ αὐτοῦ τὰ ἱρὰ οἱ λέβητες ἐπεστεῶτες καὶ κρεῶν τε ἐόντες ἔμπλεοι καὶ ὕδατος ἄνευ πυρὸς ἔζεσαν καὶ ὑπερέβαλον. Χίλων δὲ ὁ Λακεδαιμόνιος παρατυχὼν καὶ θεησάμενος τὸ τέρας συνεβούλευε Ἱπποκράτεϊ πρῶτα μὲν γυναῖκα μὴ ἄγεσθαι τεκνοποιὸν ἐς τὰ οἰκία, εἰ δὲ τυγχάνει ἔχων, δευτέρα τὴν γυναῖκα ἐκπέμπειν, καὶ εἴ τίς οἱ τυγχάνει ἐὼν παῖς, τοῦτον ἀπείπασθαι. οὔκων ταῦτα παραινέσαντος Χίλωνος πείθεσθαι θέλειν τὸν Ἱπποκράτεα· γενέσθαι οἱ μετὰ ταῦτα τὸν Πεισίστρατον τοῦτον, ὃς στασιαζόντων τῶν παράλων καὶ τῶν ἐκ τοῦ πεδίου Ἀθηναίων, καὶ τῶν μὲν προεστεῶτος Μεγακλέος τοῦ Ἀλκμέωνος, τῶν δὲ ἐκ τοῦ πεδίου Λυκούργου Ἀριστολαΐδεω, καταφρονήσας τὴν τυραννίδα ἤγειρε τρίτην στάσιν· συλλέξας δὲ στασιώτας καὶ τῷ λόγῳ τῶν ὑπερακρίων προστὰς μηχανᾶται τοιάδε. τρωματίσας ἑωυτόν τε καὶ ἡμιόνους ἤλασε ἐς τὴν ἀγορὴν τὸ ζεῦγος ὡς ἐκπεφευγὼς τοὺς ἐχθρούς, οἵ μιν ἐλαύνοντα ἐς ἀγρὸν ἠθέλησαν ἀπολέσαι δῆθεν, ἐδέετό τε τοῦ δήμου φυλακῆς τινος πρὸς αὐτοῦ κυρῆσαι, πρότερον εὐδοκιμήσας ἐν τῇ πρὸς Μεγαρέας γενομένῃ στρατηγίῃ, Νίσαιάν τε ἑλὼν καὶ ἄλλα ἀποδεξάμενος μεγάλα ἔργα. ὁ δὲ δῆμος ὁ τῶν Ἀθηναίων ἐξαπατηθεὶς ἔδωκέ οἱ τῶν ἀστῶν καταλέξας ἄνδρας τούτους οἳ δορυφόροι μὲν οὐκ ἐγένοντο Πεισιστράτου, κορυνηφόροι δέ· ξύλων γὰρ κορύνας ἔχοντες εἵποντό οἱ ὄπισθε. συνεπαναστάντες δὲ οὗτοι ἅμα Πεισιστράτῳ ἔσχον τὴν ἀκρόπολιν. ἔνθα δὴ ὁ Πεισίστρατος ἦρχε Ἀθηναίων, οὔτε τιμὰς τὰς ἐούσας συνταράξας οὔτε θέσμια μεταλλάξας, ἐπί τε τοῖσι κατεστεῶσι ἔνεμε τὴν πόλιν κοσμέων καλῶς τε καὶ εὖ. 1.167. τῶν δὲ διαφθαρεισέων νεῶν τοὺς ἄνδρας οἱ τε Καρχηδόνιοι καὶ οἱ Τυρσηνοὶ διέλαχον, τῶν δὲ Τυρσηνῶν οἱ Ἀγυλλαῖοι 1 ἔλαχόν τε αὐτῶν πολλῷ πλείστους καὶ τούτους ἐξαγαγόντες κατέλευσαν. μετὰ δὲ Ἀγυλλαίοισι πάντα τὰ παριόντα τὸν χῶρον, ἐν τῶ οἱ Φωκαιέες καταλευσθέντες ἐκέατο, ἐγίνετο διάστροφα καὶ ἔμπηρα καὶ ἀπόπληκτα, ὁμοίως πρόβατα καὶ ὑποζύγια καὶ ἄνθρωποι. οἱ δὲ Ἀγυλλαῖοι ἐς Δελφοὺς ἔπεμπον βουλόμενοι ἀκέσασθαι τὴν ἁμαρτάδα. ἡ δὲ Πυθίη σφέας ἐκέλευσε ποιέειν τὰ καὶ νῦν οἱ Ἀγυλλαῖοι ἔτι ἐπιτελέουσι· καὶ γὰρ ἐναγίζουσί σφι μεγάλως καὶ ἀγῶνα γυμνικὸν καὶ ἱππικὸν ἐπιστᾶσι. καὶ οὗτοι μὲν τῶν Φωκαιέων τοιούτῳ μόρῳ διεχρήσαντο, οἱ δὲ αὐτῶν ἐς τὸ Ῥήγιον καταφυγόντες ἐνθεῦτεν ὁρμώμενοι ἐκτήσαντο πόλιν γῆς τῆς Οἰνωτρίης ταύτην ἥτις νῦν Ὑέλη καλέεται· ἔκτισαν δὲ ταύτην πρὸς ἀνδρὸς Ποσειδωνιήτεω μαθόντες ὡς τὸν Κύρνον σφι ἡ Πυθίη ἔχρησε κτίσαι ἥρων ἐόντα, ἀλλʼ οὐ τὴν νῆσον.

1.59. Now of these two peoples, Croesus learned that the Attic was held in subjection and divided into factions by Pisistratus, son of Hippocrates, who at that time was sovereign over the Athenians. This Hippocrates was still a private man when a great marvel happened to him when he was at Olympia to see the games: when he had offered the sacrifice, the vessels, standing there full of meat and water, boiled without fire until they boiled over. ,Chilon the Lacedaemonian, who happened to be there and who saw this marvel, advised Hippocrates not to take to his house a wife who could bear children, but if he had one already, then to send her away, and if he had a son, to disown him. ,Hippocrates refused to follow the advice of Chilon; and afterward there was born to him this Pisistratus, who, when there was a feud between the Athenians of the coast under Megacles son of Alcmeon and the Athenians of the plain under Lycurgus son of Aristolaides, raised up a third faction, as he coveted the sovereign power. He collected partisans and pretended to champion the uplanders, and the following was his plan. ,Wounding himself and his mules, he drove his wagon into the marketplace, with a story that he had escaped from his enemies, who would have killed him (so he said) as he was driving into the country. So he implored the people to give him a guard: and indeed he had won a reputation in his command of the army against the Megarians, when he had taken Nisaea and performed other great exploits. ,Taken in, the Athenian people gave him a guard of chosen citizens, whom Pisistratus made clubmen instead of spearmen: for the retinue that followed him carried wooden clubs. ,These rose with Pisistratus and took the Acropolis; and Pisistratus ruled the Athenians, disturbing in no way the order of offices nor changing the laws, but governing the city according to its established constitution and arranging all things fairly and well. 1.167. As for the crews of the disabled ships, the Carthaginians and Tyrrhenians drew lots for them, and of the Tyrrhenians the Agyllaioi were allotted by far the majority and these they led out and stoned to death. But afterwards, everything from Agylla that passed the place where the stoned Phocaeans lay, whether sheep or beasts of burden or men, became distorted and crippled and palsied. ,The Agyllaeans sent to Delphi, wanting to mend their offense; and the Pythian priestess told them to do what the people of Agylla do to this day: for they pay great honors to the Phocaeans, with religious rites and games and horse-races. ,Such was the end of this part of the Phocaeans. Those of them who fled to Rhegium set out from there and gained possession of that city in the Oenotrian country which is now called Hyele ; ,they founded this because they learned from a man of Posidonia that the Cyrnus whose establishment the Pythian priestess ordained was the hero, and not the island.

6. Hippocrates, On The Heart, 5 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •colour of animal victim, black Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 62

7. Xenophon, The Persian Expedition, 5.8.9 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •colour of animal victim, black Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 62

8. Xenophon, Hellenica, 6.4.7 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •colour of animal victim, white Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 97

6.4.7. Besides this, they were also somewhat encouraged by the oracle which was reported — that the Lacedaemonians were destined to be defeated at the spot where stood the monument of the virgins, who are said to have killed themselves because they had been violated by certain Lacedaemonians. The Thebans accordingly decorated this monument before the battle. Furthermore, reports were brought to them 371 B.C. from the city that all the temples were opening of themselves, and that the priestesses said that the gods revealed victory. And the messengers reported that from the Heracleium the arms also had disappeared, indicating that Heracles had gone forth to the battle. Some, to be sure, say that all these things were but devices of the leaders.

9. Xenophon, On Household Management, 19.7, 19.13 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •colour of animal victim, black Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 62

10. Aristophanes, Birds, 866-887 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 334

11. Plato, Laws, 717b, 717a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 334

717a. ἄνδρʼ ἀγαθὸν οὔτε θεὸν ἔστιν ποτὲ τό γε ὀρθὸν δέχεσθαι· μάτην οὖν περὶ θεοὺς ὁ πολύς ἐστι πόνος τοῖς ἀνοσίοις, τοῖσιν δὲ ὁσίοις ἐγκαιρότατος ἅπασιν. σκοπὸς μὲν οὖν ἡμῖν οὗτος οὗ δεῖ στοχάζεσθαι· βέλη δὲ αὐτοῦ καὶ οἷον ἡ τοῖς βέλεσιν ἔφεσις τὰ ποῖʼ ἂν λεγόμενα ὀρθότατα φέροιτʼ ἄν; πρῶτον μέν, φαμέν, τιμὰς τὰς μετʼ Ὀλυμπίους τε καὶ τοὺς τὴν πόλιν ἔχοντας θεοὺς τοῖς χθονίοις ἄν τις θεοῖς ἄρτια καὶ δεύτερα καὶ ἀριστερὰ νέμων ὀρθότατα τοῦ τῆς

717a. Therefore all the great labor that impious men spend upon the gods is in vain, but that of the pious is most profitable to them all. Here, then, is the mark at which we must aim; but as to shafts we should shoot, and (so to speak) the flight of them,—what kind of shafts, think you, would fly most straight to the mark? First of all, we say, if—after the honors paid to the Olympians and the gods who keep the State—we should assign the Even and the Left as their honors to the gods of the under-world, we would be aiming most straight at the mark of piety—

12. Hippocrates, Nature of Woman, 109 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •colour of animal victim, black Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 62

13. Aristotle, Metaphysics, 1025a (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •colour of animal victim, black Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 62

14. Aristotle, On The Universe, 400b (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •colour of animal victim, white clothing Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 334

15. Callimachus, Aetia, 11, 238 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 133

16. Apollonius of Rhodes, Argonautica, 3.1026-3.1041, 3.1194-3.1214 (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •colour of animal victim, black Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 65

3.1026. ‘φράζεο νῦν, ὥς κέν τοι ἐγὼ μητίσομʼ ἀρωγήν. < 3.1027. εὖτʼ ἂν δὴ μετιόντι πατὴρ ἐμὸς ἐγγυαλίξῃ < 3.1028. ἐξ ὄφιος γενύων ὀλοοὺς σπείρασθαι ὀδόντας, < 3.1029. δὴ τότε μέσσην νύκτα διαμμοιρηδὰ φυλάξας, < 3.1030. ἀκαμάτοιο ῥοῇσι λοεσσάμενος ποταμοῖο, < 3.1031. οἶος ἄνευθʼ ἄλλων ἐνὶ φάρεσι κυανέοισιν < 3.1032. βόθρον ὀρύξασθαι περιηγέα· τῷ δʼ ἔνι θῆλυν < 3.1033. ἀρνειὸν σφάζειν, καὶ ἀδαίετον ὠμοθετῆσαι, < 3.1034. αὐτῷ πυρκαϊὴν εὖ νηήσας ἐπὶ βόθρῳ. < 3.1035. μουνογενῆ δʼ Ἑκάτην Περσηίδα μειλίσσοιο, < 3.1036. λείβων ἐκ δέπαος σιμβλήια ἔργα μελισσέων. < 3.1037. ἔνθα δʼ ἐπεί κε θεὰν μεμνημένος ἱλάσσηαι, < 3.1038. ἂψ ἀπὸ πυρκαϊῆς ἀναχάζεο· μηδέ σε δοῦπος < 3.1039. ἠὲ ποδῶν ὄρσῃσι μεταστρεφθῆναι ὀπίσσω, < 3.1040. ἠὲ κυνῶν ὑλακή, μή πως τὰ ἕκαστα κολούσας < 3.1041. οὐδʼ αὐτὸς κατὰ κόσμον ἑοῖς ἑτάροισι πελάσσῃς. < 3.1194. ἔντυον ἥρωες παρὰ πείσμασιν. αὐτὰρ Ἰήσων < 3.1195. αὐτίκʼ ἐπεί ῥʼ Ἑλίκης εὐφεγγέος ἀστέρες Ἄρκτου < 3.1196. ἔκλιθεν, οὐρανόθεν δὲ πανεύκηλος γένετʼ αἰθήρ, < 3.1197. βῆ ῥʼ ἐς ἐρημαίην, κλωπήιος ἠύτε τις φώρ, < 3.1198. σὺν πᾶσιν χρήεσσι· πρὸ γάρ τʼ ἀλέγυνεν ἕκαστα < 3.1199. ἠμάτιος· θῆλυν μὲν ὄιν, γάλα τʼ ἔκτοθι ποίμνης < 3.1200. Ἄργος ἰὼν ἤνεικε· τὰ δʼ ἐξ αὐτῆς ἕλε νηός. < 3.1201. ἀλλʼ ὅτε δὴ ἴδε χῶρον, ὅτις πάτου ἔκτοθεν ἦεν < 3.1202. ἀνθρώπων, καθαρῇσιν ὑπεύδιος εἱαμενῇσιν, < 3.1203. ἔνθʼ ἤτοι πάμπρωτα λοέσσατο μὲν ποταμοῖο < 3.1204. εὐαγέως θείοιο τέρεν δέμας· ἀμφὶ δὲ φᾶρος < 3.1205. ἕσσατο κυάνεον, τό ῥά οἱ πάρος ἐγγυάλιξεν < 3.1206. Λημνιὰς Ὑψιπύλη, ἀδινῆς μνημήιον εὐνῆς. < 3.1207. πήχυιον δʼ ἄρʼ ἔπειτα πέδῳ ἔνι βόθρον ὀρύξας < 3.1208. νήησε σχίζας, ἐπὶ δʼ ἀρνειοῦ τάμε λαιμόν, < 3.1209. αὐτόν τʼ εὖ καθύπερθε τανύσσατο· δαῖε δὲ φιτρους < 3.1210. πῦρ ὑπένερθεν ἱείς, ἐπὶ δὲ μιγάδας χέε λοιβάς, < 3.1211. Βριμὼ κικλήσκων Ἑκάτην ἐπαρωγὸν ἀέθλων. < 3.1212. καί ῥʼ ὁ μὲν ἀγκαλέσας πάλιν ἔστιχεν· ἡ δʼ ἀίουσα < 3.1213. κευθμῶν ἐξ ὑπάτων δεινὴ θεὸς ἀντεβόλησεν < 3.1214. ἱροῖς Αἰσονίδαο· πέριξ δέ μιν ἐστεφάνωντο <

17. Polybius, Histories, 23.10.17 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •colour of animal victim, black Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 103

18. Diodorus Siculus, Historical Library, 1.2.4, 4.1.4, 15.54.2, 17.17.3, 17.115.6 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •colour of animal victim, white clothing •colour of animal victim, white •colour of animal victim, black Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 97, 99, 334

1.2.4. Now it is an excellent thing, methinks, as all men of understanding must agree, to receive in exchange for mortal labours an immortal fame. In the case of Heracles, for instance, it is generally agreed that during the whole time which he spent among men he submitted to great and continuous labours and perils willingly, in order that he might confer benefits upon the race of men and thereby gain immortality; and likewise in the case of other great and good men, some have attained to heroic honours and others to honours equal to the divine, and all have been thought to be worthy of great praise, since history immortalizes their achievements. 15.54.2. Certain local oracle-mongers likewise came up to Epameinondas, saying that the Lacedaemonians were destined to meet with a great disaster by the tomb of the daughters of Leuctrus and Scedasus for the following reasons. 17.17.3. He visited the tombs of the heroes Achilles, Ajax, and the rest and honoured them with offerings and other appropriate marks of respect, and then proceeded to make an accurate count of his accompanying forces. There were found to be, of infantry, twelve thousand Macedonians, seven thousand allies, and five thousand mercenaries, all of whom were under the command of Parmenion. 17.115.6. In keeping with this magnificence and the other special marks of honour at the funeral, Alexander ended by decreeing that all should sacrifice to Hephaestion as god coadjutor. As a matter of fact, it happened just at this time that Philip, one of the Friends, came bearing a response from Ammon that Hephaestion should be worshipped as a god. Alexander was delighted that the god had ratified his own opinion, was himself the first to perform the sacrifice, and entertained everybody handsomely. The sacrifice consisted of ten thousand victims of all sorts.

19. Strabo, Geography, 6.3.9, 13.1.32 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •colour of animal victim, black Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 99, 103

6.3.9. From Barium to the Aufidus River, on which is the Emporium of the Canusitae is four hundred stadia and the voyage inland to Emporium is ninety. Near by is also Salapia, the seaport of the Argyrippini. For not far above the sea (in the plain, at all events) are situated two cities, Canusium and Argyrippa, which in earlier times were the largest of the Italiote cities, as is clear from the circuits of their walls. Now, however, Argyrippa is smaller; it was called Argos Hippium at first, then Argyrippa, and then by the present name Arpi. Both are said to have been founded by Diomedes. And as signs of the dominion of Diomedes in these regions are to be seen the Plain of Diomedes and many other things, among which are the old votive offerings in the sanctuary of Athene at Luceria — a place which likewise was in ancient times a city of the Daunii, but is now reduced — and, in the sea near by, two islands that are called the Islands of Diomedes, of which one is inhabited, while the other, it is said, is desert; on the latter, according to certain narrators of myths, Diomedes was caused to disappear, and his companions were changed to birds, and to this day, in fact, remain tame and live a sort of human life, not only in their orderly ways but also in their tameness towards honorable men and in their flight from wicked and knavish men. But I have already mentioned the stories constantly told among the Heneti about this hero and the rites which are observed in his honor. It is thought that Sipus also was founded by Diomedes, which is about one hundred and forty stadia distant from Salapia; at any rate it was named Sepius in Greek after the sepia that are cast ashore by the waves. Between Salapia and Sipus is a navigable river, and also a large lake that opens into the sea; and the merchandise from Sipus, particularly grain, is brought down on both. In Daunia, on a hill by the name of Drium, are to be seen two hero-temples: one, to Calchas, on the very summit, where those who consult the oracle sacrifice to his shade a black ram and sleep in the hide, and the other, to Podaleirius, down near the base of the hill, this sanctuary being about one hundred stadia distant from the sea; and from it flows a stream which is a cure-all for diseases of animals. In front of this gulf is a promontory, Garganum, which extends towards the east for a distance of three hundred stadia into the high sea; doubling the headland, one comes to a small town, Urium, and off the headland are to be seen the Islands of Diomedes. This whole country produces everything in great quantity, and is excellent for horses and sheep; but though the wool is softer than the Tarantine, it is not so glossy. And the country is well sheltered, because the plains lie in hollows. According to some, Diomedes even tried to cut a canal as far as the sea, but left behind both this and the rest of his undertakings only half-finished, because he was summoned home and there ended his life. This is one account of him; but there is also a second, that he stayed here till the end of his life; and a third, the aforesaid mythical account, which tells of his disappearance in the island; and as a fourth one might set down the account of the Heneti, for they too tell a mythical story of how he in some way came to his end in their country, and they call it his apotheosis.

20. Josephus Flavius, Jewish War, 1.32, 1.148, 6.98 (1st cent. CE - 1st cent. CE) Tagged with subjects: •colour of animal victim, black Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 113

1.32. οἱ δὲ καταφυγόντες πρὸς ̓Αντίοχον ἱκέτευσαν αὐτοῖς ἡγεμόσι χρώμενον εἰς τὴν ̓Ιουδαίαν ἐμβαλεῖν. πείθεται δ' ὁ βασιλεὺς ὡρμημένος πάλαι, καὶ μετὰ πλείστης δυνάμεως αὐτὸς ὁρμήσας τήν τε πόλιν αἱρεῖ κατὰ κράτος καὶ πολὺ πλῆθος τῶν Πτολεμαίῳ προσεχόντων ἀναιρεῖ, ταῖς τε ἁρπαγαῖς ἀνέδην ἐπαφιεὶς τοὺς στρατιώτας αὐτὸς καὶ τὸν ναὸν ἐσύλησε καὶ τὸν ἐνδελεχισμὸν τῶν καθ' ἡμέραν ἐναγισμῶν ἔπαυσεν ἐπ' ἔτη τρία καὶ μῆνας ἕξ. 1.32. ̓Εφ' οἷς χαλεπήνας ̔Ηρώδης ὥρμησεν μὲν ἀμύνασθαι Μαχαιρᾶν ὡς πολέμιον, κρατήσας δὲ τῆς ὀργῆς ἤλαυνεν πρὸς ̓Αντώνιον κατηγορήσων τῆς Μαχαιρᾶ παρανομίας. ὁ δ' ἐν διαλογισμῷ τῶν ἡμαρτημένων γενόμενος ταχέως μεταδιώκει τε τὸν βασιλέα καὶ πολλὰ δεηθεὶς ἑαυτῷ διαλλάττει. 1.148. ̓́Ενθα δὴ πολλὰ τῶν ̔Ρωμαίων κακοπαθούντων ὁ Πομπήιος τά τε ἄλλα τῆς καρτερίας τοὺς ̓Ιουδαίους ἀπεθαύμαζεν καὶ μάλιστα τοῦ μηδὲν παραλῦσαι: τῆς θρησκείας ἐν μέσοις τοῖς βέλεσιν ἀνειλημένους: ὥσπερ γὰρ εἰρήνης βαθείας κατεχούσης τὴν πόλιν αἵ τε θυσίαι καθ' ἡμέραν καὶ οἱ ἐναγισμοὶ καὶ πᾶσα θεραπεία κατὰ τἀκριβὲς ἐξετελεῖτο τῷ θεῷ, καὶ οὐδὲ κατ' αὐτὴν τὴν ἅλωσιν περὶ τῷ βωμῷ φονευόμενοι τῶν καθ' ἡμέραν νομίμων εἰς τὴν θρησκείαν ἀπέστησαν. 6.98. πρὸς ταῦτα τοῦ δήμου μὲν ἦν κατήφεια καὶ σιγή, πολλὰ δ' ὁ τύραννος λοιδορηθείς τε τῷ ̓Ιωσήπῳ καὶ καταρασάμενος τὸ τελευταῖον προσέθηκεν, ὡς οὐκ ἄν ποτε δείσειεν ἅλωσιν: θεοῦ γὰρ ὑπάρχειν τὴν πόλιν.

1.32. who fled to Antiochus, and besought him to make use of them for his leaders, and to make an expedition into Judea. The king being thereto disposed beforehand, complied with them, and came upon the Jews with a great army, and took their city by force, and slew a great multitude of those that favored Ptolemy, and sent out his soldiers to plunder them without mercy. He also spoiled the temple, and put a stop to the constant practice of offering a daily sacrifice of expiation for three years and six months. 1.148. 4. Now, here it was that, upon the many hardships which the Romans underwent, Pompey could not but admire not only at the other instances of the Jews’ fortitude, but especially that they did not at all intermit their religious services, even when they were encompassed with darts on all sides; for, as if the city were in full peace, their daily sacrifices and purifications, and every branch of their religious worship, was still performed to God with the utmost exactness. Nor indeed when the temple was actually taken, and they were every day slain about the altar, did they leave off the instances of their Divine worship that were appointed by their law; 6.98. At these words of his a great sadness and silence were observed among the people. But the tyrant himself cast many reproaches upon Josephus, with imprecations besides; and at last added this withal, that he did never fear the taking of the city, because it was God’s own city.

21. Apollodorus, Bibliotheca, 2.5.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •colour of animal victim, black Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 103

2.5.1. τοῦτο ἀκούσας ὁ Ἡρακλῆς εἰς Τίρυνθα ἦλθε, καὶ τὸ προσταττόμενον ὑπὸ Εὐρυσθέως ἐτέλει. πρῶτον μὲν οὖν ἐπέταξεν αὐτῷ τοῦ Νεμέου λέοντος τὴν δορὰν κομίζειν· τοῦτο δὲ ζῷον ἦν ἄτρωτον, ἐκ Τυφῶνος γεγεννημένον. 2 -- πορευόμενος οὖν ἐπὶ τὸν λέοντα ἦλθεν εἰς Κλεωνάς, καὶ ξενίζεται παρὰ ἀνδρὶ χερνήτῃ Μολόρχῳ. καὶ θύειν ἱερεῖον θέλοντι εἰς ἡμέραν ἔφη τηρεῖν τριακοστήν, καὶ ἂν μὲν ἀπὸ τῆς θήρας σῶος ἐπανέλθῃ, Διὶ σωτῆρι θύειν, ἐὰν δὲ ἀποθάνῃ, τότε ὡς 3 -- ἥρωι ἐναγίζειν. εἰς δὲ τὴν Νεμέαν ἀφικόμενος καὶ τὸν λέοντα μαστεύσας ἐτόξευσε τὸ πρῶτον· ὡς δὲ ἔμαθεν ἄτρωτον ὄντα, ἀνατεινάμενος τὸ ῥόπαλον ἐδίωκε. συμφυγόντος δὲ εἰς ἀμφίστομον 1 -- σπήλαιον αὐτοῦ τὴν ἑτέραν ἐνῳκοδόμησεν 2 -- εἴσοδον, διὰ δὲ τῆς ἑτέρας ἐπεισῆλθε τῷ θηρίῳ, καὶ περιθεὶς τὴν χεῖρα τῷ τραχήλῳ κατέσχεν ἄγχων ἕως ἔπνιξε, καὶ θέμενος ἐπὶ τῶν ὤμων ἐκόμιζεν εἰς Κλεωνάς. 3 -- καταλαβὼν δὲ τὸν Μόλορχον ἐν τῇ τελευταίᾳ τῶν ἡμερῶν ὡς νεκρῷ μέλλοντα τὸ ἱερεῖον ἐναγίζειν, σωτῆρι θύσας Διὶ ἦγεν εἰς Μυκήνας τὸν λέοντα. Εὐρυσθεὺς δὲ καταπλαγεὶς 4 -- αὐτοῦ τὴν ἀνδρείαν ἀπεῖπε τὸ λοιπὸν 5 -- αὐτῷ εἰς τὴν πόλιν εἰσιέναι, δεικνύειν δὲ πρὸ τῶν πυλῶν ἐκέλευε τοὺς ἄθλους. φασὶ δὲ ὅτι δείσας καὶ πίθον ἑαυτῷ χαλκοῦν εἰσκρυβῆναι ὑπὸ γῆν 6 -- κατεσκεύασε, καὶ πέμπων κήρυκα Κοπρέα Πέλοπος τοῦ Ἠλείου ἐπέταττε τοὺς ἄθλους. οὗτος δὲ Ἴφιτον κτείνας, φυγὼν εἰς Μυκήνας καὶ τυχὼν παρʼ Εὐρυσθέως καθαρσίων ἐκεῖ κατῴκει.

2.5.1. When Hercules heard that, he went to Tiryns and did as he was bid by Eurystheus. First, Eurystheus ordered him to bring the skin of the Nemean lion; now that was an invulnerable beast begotten by Typhon. On his way to attack the lion he came to Cleonae and lodged at the house of a day-laborer, Molorchus; and when his host would have offered a victim in sacrifice, Hercules told him to wait for thirty days, and then, if he had returned safe from the hunt, to sacrifice to Saviour Zeus, but if he were dead, to sacrifice to him as to a hero. And having come to Nemea and tracked the lion, he first shot an arrow at him, but when he perceived that the beast was invulnerable, he heaved up his club and made after him. And when the lion took refuge in a cave with two mouths, Hercules built up the one entrance and came in upon the beast through the other, and putting his arm round its neck held it tight till he had choked it; so laying it on his shoulders he carried it to Cleonae. And finding Molorchus on the last of the thirty days about to sacrifice the victim to him as to a dead man, he sacrificed to Saviour Zeus and brought the lion to Mycenae . Amazed at his manhood, Eurystheus forbade him thenceforth to enter the city, but ordered him to exhibit the fruits of his labours before the gates. They say, too, that in his fear he had a bronze jar made for himself to hide in under the earth, and that he sent his commands for the labours through a herald, Copreus, son of Pelops the Elean. This Copreus had killed Iphitus and fled to Mycenae, where he was purified by Eurystheus and took up his abode. 2.5.1. When Hercules heard that, he went to Tiryns and did as he was bid by Eurystheus. First, Eurystheus ordered him to bring the skin of the Nemean lion; now that was an invulnerable beast begotten by Typhon. On his way to attack the lion he came to Kleonai and lodged at the house of a day-laborer, Molorchus; and when his host would have offered a victim in sacrifice, Hercules told him to wait for thirty days, and then, if he had returned safe from the hunt, to sacrifice to Saviour Zeus, but if he were dead, to sacrifice to him as to a hero. And having come to Nemea and tracked the lion, he first shot an arrow at him, but when he perceived that the beast was invulnerable, he heaved up his club and made after him. And when the lion took refuge in a cave with two mouths, Hercules built up the one entrance and came in upon the beast through the other, and putting his arm round its neck held it tight till he had choked it; so laying it on his shoulders he carried it to Kleonai. And finding Molorchus on the last of the thirty days about to sacrifice the victim to him as to a dead man, he sacrificed to Saviour Zeus and brought the lion to Mycenae. Amazed at his manhood, Eurystheus forbade him thenceforth to enter the city, but ordered him to exhibit the fruits of his labours before the gates. They say, too, that in his fear he had a bronze jar made for himself to hide in under the earth, and that he sent his commands for the labours through a herald, Copreus, son of Pelops the Elean. This Copreus had killed Iphitus and fled to Mycenae, where he was purified by Eurystheus and took up his abode.

22. Plutarch, Love Stories, 114a (1st cent. CE - 2nd cent. CE) Tagged with subjects: •colour of animal victim, white Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 97

23. Plutarch, Aristides, 21.2-21.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •colour of animal victim, black Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 102, 103

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.

21.2. These propositions were ratified, and the Plataeans undertook to make funeral offerings annually for the Hellenes who had fallen in battle and lay buried there. And this they do yet unto this day, after the following manner. On the sixteenth of the month Maimacterion (which is the Boeotian Alalcomenius), they celebrate a procession. 21.3. thru 80 years of reprintings! âomits the section number;this is just my guess.',WIDTH,120)" onMouseOut="nd();">ºThis is led forth at break of day by a trumpeter sounding the signal for battle; waggons follow filled with myrtle-wreaths, then comes a black bull, then free-born youths carrying libations of wine and milk in jars, and pitchers of oil and myrrh (no slave may put hand to any part of that ministration, because the men thus honoured died for freedom); 21.4. and following all, the chief magistrate of Plataea, who may not at other times touch iron or put on any other raiment than white, at this time is robed in a purple tunic, carries on high a water-jar from the city's archive chamber, and proceeds, sword in hand, through the midst of the city to the graves; 21.5. there he takes water from the sacred spring, washes off with his own hands the gravestones, and anoints them with myrrh; then he slaughters the bull at the funeral pyre, and, with prayers to Zeus and Hermes Terrestrial, summons the brave men who died for Hellas to come to the banquet and its copious draughts of blood; next he mixes a mixer of wine, drinks, and then pours a libation from it, saying these words: "I drink to the men who died for the freedom of the Hellenes." These rites, I say, are observed by the Plataeans down to this very day. 22

24. Plutarch, Cato The Elder, 15.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •colour of animal victim, offerings coloured black Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 109

25. Arrian, Anabasis of Alexander, 4.11.2-4.11.3, 7.14.7, 7.23.6 (1st cent. CE - missingth cent. CE) Tagged with subjects: •colour of animal victim, white clothing •colour of animal victim, black Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 99, 334

26. Appian, The Punic Wars, 84, 89 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 109

27. Plutarch, Virtues of Women, 255d-e (1st cent. CE - 2nd cent. CE) Tagged with subjects: •colour of animal victim, white clothing Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 334

28. Philostratus The Athenian, On Heroes, 53.8-53.15 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •colour of animal victim, black •colour of animal victim, white Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 99, 101, 103

29. Pausanias, Description of Greece, 2.10.1, 3.12.7, 5.13.3, 7.17.14, 7.24.1, 9-13.6, 9.29.6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 101, 103

2.10.1. ἐν δὲ τῷ γυμνασίῳ τῆς ἀγορᾶς ὄντι οὐ μακρὰν Ἡρακλῆς ἀνάκειται λίθου, Σκόπα ποίημα. ἔστι δὲ καὶ ἑτέρωθι ἱερὸν Ἡρακλέους· τὸν μὲν πάντα ἐνταῦθα περίβολον Παιδιζὴν ὀνομάζουσιν, ἐν μέσῳ δέ ἐστι τῷ περιβόλῳ τὸ ἱερόν, ἐν δὲ αὐτῷ ξόανον ἀρχαῖον, τέχνη Φλιασίου Λαφάους . ἐπὶ δὲ τῇ θυσίᾳ τοιάδε δρᾶν νομίζουσι. Φαῖστον ἐν Σικυωνίᾳ λέγουσιν ἐλθόντα καταλαβεῖν Ἡρακλεῖ σφᾶς ὡς ἥρωι ἐναγίζοντας· οὔκουν ἠξίου δρᾶν οὐδὲν ὁ Φαῖστος τῶν αὐτῶν, ἀλλʼ ὡς θεῷ θύειν. καὶ νῦν ἔτι ἄρνα οἱ Σικυώνιοι σφάξαντες καὶ τοὺς μηροὺς ἐπὶ τοῦ βωμοῦ καύσαντες τὰ μὲν ἐσθίουσιν ὡς ἀπὸ ἱερείου, τὰ δὲ ὡς ἥρωι τῶν κρεῶν ἐναγίζουσι. τῆς ἑορτῆς δέ, ἣν ἄγουσι τῷ Ἡρακλεῖ, τὴν προτέραν τῶν ἡμερῶν †ὀνόματα ὀνομάζοντες Ἡράκλεια δὴ καλοῦσι τὴν ὑστέραν.

2.10.1. In the gymnasium not far from the market-place is dedicated a stone Heracles made by Scopas. Flourished first half of fourth century B.C. There is also in another place a sanctuary of Heracles. The whole of the enclosure here they name Paedize; in the middle of the enclosure is the sanctuary, and in it is an old wooden figure carved by Laphaes the Phliasian. I will now describe the ritual at the festival. The story is that on coming to the Sicyonian land Phaestus found the people giving offerings to Heracles as to a hero. Phaestus then refused to do anything of the kind, but insisted on sacrificing to him as to a god. Even at the present day the Sicyonians, after slaying a lamb and burning the thighs upon the altar, eat some of the meat as part of a victim given to a god, while the rest they offer as to a hero. The first day of the festival in honor of Heracles they name . . . ; the second they call Heraclea .

30. Lucian, Slander, 17 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •colour of animal victim, black Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 99

17. At Alexander's court there was no more fatal imputation than that of refusing worship and adoration to Hephaestion. Alexander had been so fond of him that to appoint him a God after his death was, for such a worker of marvels, nothing out of the way. The various cities at once built temples to him, holy ground was consecrated, altars, offerings and festivals instituted to this new divinity; if a man would be believed, he must swear by Hephaestion. For smiling at these proceedings, or showing the slightest lack of reverence, the penalty was death. The flatterers cherished, fanned, and put the bellows to this childish fancy of Alexander's; they had visions and manifestations of Hephaestion to relate; they invented cures and attributed oracles to him; they did not stop short of doing sacrifice to this God of Help and Protection. Alexander was delighted, and ended by believing in it all; it gratified his vanity to think that he was now not only a God's son, but a God maker. It would be interesting to know how many of his friends in those days found that what the new divinity did for them was to supply a charge of irreverence on which they might be dismissed and deprived of the King's favour.

31. Aelian, Varia Historia, 5.21 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •colour of animal victim, black •colour of animal victim, white Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 97, 113

5.21. Some say that the relation concerning Medea is false, and that she did not kill her children, but the Corinthians. This fable concerning Colchis, and the Tragedy (Medea) they say Euripides made at the request of the Corinthians. The falsity prevailed above the truth, by reason of the excellency of the poet. But for the Murther of the children, they say that even to this day the Corinthians offer expiatory sacrifices to them; which they render as a kind of Tribute.

32. Cassius Dio, Roman History, 64.13.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •colour of animal victim, offerings coloured black Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 109

33. Philostratus The Athenian, Life of Apollonius, 4.16 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •colour of animal victim, black Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 65

4.16. δεομένων δὲ καὶ τῶν ἄλλων τοῦ λόγου τούτου καὶ φιληκόως ἐχόντων αὐτοῦ “ἀλλ' οὐχὶ βόθρον” εἶπεν “̓Οδυσσέως ὀρυξάμενος, οὐδὲ ἀρνῶν αἵματι ψυχαγωγήσας ἐς διάλεξιν τοῦ ̓Αχιλλέως ἦλθον, ἀλλ' εὐξάμενος, ὁπόσα τοῖς ἥρωσιν ̓Ινδοί φασιν εὔχεσθαι, “ὦ ̓Αχιλλεῦ,” ἔφην “τεθνάναι σε οἱ πολλοὶ τῶν ἀνθρώπων φασίν, ἐγὼ δὲ οὐ ξυγχωρῶ τῷ λόγῳ, οὐδὲ Πυθαγόρας σοφίας ἐμῆς πρόγονος. εἰ δὴ ἀληθεύομεν, δεῖξον ἡμῖν τὸ σεαυτοῦ εἶδος, καὶ γὰρ ἂν ὄναιο ἄγαν τῶν ἐμῶν ὀφθαλμῶν, εἰ μάρτυσιν αὐτοῖς τοῦ εἶναι χρήσαιο.” ἐπὶ τούτοις σεισμὸς μὲν περὶ τὸν κολωνὸν βραχὺς ἐγένετο, πεντάπηχυς δὲ νεανίας ἀνεδόθη Θετταλικὸς τὴν χλαμύδα, τὸ δὲ εἶδος οὐκ ἀλαζών τις ἐφαίνετο, ὡς ἐνίοις ὁ ̓Αχιλλεὺς δοκεῖ, δεινός τε ὁρώμενος οὐκ ἐξήλλαττε τοῦ φαιδροῦ, τὸ δὲ κάλλος οὔπω μοι δοκεῖ ἐπαινέτου ἀξίου ἐπειλῆφθαι καίτοι ̔Ομήρου πολλὰ ἐπ' αὐτῷ εἰπόντος, ἀλλὰ ἄρρητον εἶναι καὶ καταλύεσθαι μᾶλλον ὑπὸ τοῦ ὑμνοῦντος ἢ παραπλησίως ἑαυτῷ ᾅδεσθαι. ὁρώμενος δέ, ὁπόσον εἶπον, μείζων ἐγίγνετο καὶ διπλάσιος καὶ ὑπὲρ τοῦτο, δωδεκάπηχυς γοῦν ἐφάνη μοι, ὅτε δὴ τελεώτατος ἑαυτοῦ ἐγένετο, καὶ τὸ κάλλος ἀεὶ ξυνεπεδίδου τῷ μήκει. τὴν μὲν δὴ κόμην οὐδὲ κείρασθαί ποτε ἔλεγεν, ἀλλὰ ἄσυλον φυλάξαι τῷ Σπερχειῷ, ποταμῶν γὰρ πρώτῳ Σπερχειῷ χρήσασθαι, τὰ γένεια δ' αὐτῷ πρώτας ἐκβολὰς εἶχε. προσειπὼν δέ με “ἀσμένως” εἶπεν “ἐντετύχηκά σοι, πάλαι δεόμενος ἀνδρὸς τοιῦδε: Θετταλοὶ γὰρ τὰ ἐναγίσματα χρόνον ἤδη πολὺν ἐκλελοίπασί μοι, καὶ μηνίειν μὲν οὔπω ἀξιῶ, μηνίσαντος γὰρ ἀπολοῦνται μᾶλλον ἢ οἱ ἐνταῦθά ποτε ̔́Ελληνες, ξυμβουλίᾳ δὲ ἐπιεικεῖ χρῶμαι, μὴ ὑβρίζειν σφᾶς ἐς τὰ νόμιμα, μηδὲ κακίους ἐλέγχεσθαι τουτωνὶ τῶν Τρώων, οἳ τοσούσδε ἄνδρας ὑπ' ἐμοῦ ἀφαιρεθέντες δημοσίᾳ τε θύουσί μοι καὶ ὡραίων ἀπάρχονται καὶ ἱκετηρίαν τιθέμενοι σπονδὰς αἰτοῦσιν, ἃς ἐγὼ οὐ δώσω: τὰ γὰρ ἐπιορκηθέντα τούτοις ἐπ' ἐμὲ οὐκ ἐάσει τὸ ̓́Ιλιόν ποτε τὸ ἀρχαῖον ἀναλαβεῖν εἶδος, οὐδὲ τυχεῖν ἀκμῆς, ὁπόση περὶ πολλὰς τῶν καθῃρημένων ἐγένετο, ἀλλ' οἰκήσουσιν αὐτὸ βελτίους οὐδὲν ἢ εἰ χθὲς ἥλωσαν. ἵν' οὖν μὴ καὶ τὰ Θετταλῶν ἀποφαίνω ὅμοια, πρέσβευε παρὰ τὸ κοινὸν αὐτῶν ὑπὲρ ὧν εἶπον.” “πρεσβεύσω”, ἔφην “ὁ γὰρ νοῦς τῆς πρεσβείας ἦν μὴ ἀπολέσθαι αὐτούς. ἀλλ' ἐγώ τί σου, ̓Αχιλλεῦ, δέομαι.” “ξυνίημι”, ἔφη “δῆλος γὰρ εἶ περὶ τῶν Τρωικῶν ̔ἐρωτήσων': ἐρώτα δὲ λόγους πέντε, οὓς αὐτός τε βούλει καὶ Μοῖραι ξυγχωροῦσιν.” ἠρόμην οὖν πρῶτον, εἰ κατὰ τὸν τῶν ποιητῶν λόγον ἔτυχε τάφου. “κεῖμαι μέν,” εἶπεν “ὡς ἔμοιγε ἥδιστον καὶ Πατρόκλῳ ἐγένετο, ξυνέβημεν γὰρ δὴ κομιδῇ νέοι, ξυνέχει δὲ ἄμφω χρυσοῦς ἀμφορεὺς κειμένους, ὡς ἕνα. Μουσῶν δὲ θρῆνοι καὶ Νηρηίδων, οὓς ἐπ' ἐμοὶ γενέσθαι φασί, Μοῦσαι μὲν οὐδ' ἀφίκοντό ποτε ἐνταῦθα, Νηρηίδες δὲ ἔτι φοιτῶσι.” μετὰ ταῦτα δὲ ἠρόμην, εἰ ἡ Πολυξένη ἐπισφαγείη αὐτῷ, ὁ δὲ ἀληθὲς μὲν ἔφη τοῦτο εἶναι, σφαγῆναι δὲ αὐτὴν οὐχ ὑπὸ τῶν ̓Αχαιῶν, ἀλλ' ἑκοῦσαν ἐπὶ τὸ σῆμα ἐλθοῦσαν καὶ τὸν ἑαυτῆς τε κἀκείνου ἔρωτα μεγάλων ἀξιῶσαι προσπεσοῦσαν ξίφει ὀρθῷ. τρίτον ἠρόμην: ἡ ̔Ελένη, ὦ ̓Αχιλλεῦ, ἐς Τροίαν ἦλθεν ἢ ̔Ομήρῳ ἔδοξεν ὑποθέσθαι ταῦτα;” “πολὺν” ἔφη “χρόνον ἐξηπατώμεθα πρεσβευόμενοί τε παρὰ τοὺς Τρῶας καὶ ποιούμενοι τὰς ὑπὲρ αὐτῆς μάχας, ὡς ἐν τῷ ̓Ιλίῳ οὔσης, ἡ δ' Αἴγυπτὸν τε ᾤκει καὶ τὸν Πρωτέως οἶκον ἁρπασθεῖσα ὑπὸ τοῦ Πάριδος. ἐπεὶ δὲ ἐπιστεύθη τοῦτο, ὑπὲρ αὐτῆς τῆς Τροίας λοιπὸν ἐμαχόμεθα, ὡς μὴ αἰσχρῶς ἀπέλθοιμεν.” ἡψάμην καὶ τετάρτης ἐρωτήσεως καὶ θαυμάζειν ἔφην, εἰ τοσούσδε ὁμοῦ καὶ τοιούσδε ἄνδρας ἡ ̔Ελλὰς ἤνεγκεν, ὁπόσους ̔́Ομηρος ἐπὶ τὴν Τροίαν ξυντάττει. ὁ δὲ ̓Αχιλλεὺς “οὐδὲ οἱ βάρβαροι” ἔφη “πολὺ ἡμῶν ἐλείποντο, οὕτως ἡ γῆ πᾶσα ἀρετῆς ἤνθησε.” πέμπτον δ' ἠρόμην: τί παθὼν ̔́Ομηρος τὸν Παλαμήδην οὐκ οἶδεν, ἢ οἶδε μέν, ἐξαιρεῖ δὲ τοῦ περὶ ὑμῶν λόγου; “εἰ Παλαμήδης” εἶπεν “ἐς Τροίαν οὐκ ἦλθεν, οὐδὲ Τροία ἐγένετο: ἐπεὶ δὲ ἀνὴρ σοφώτατός τε καὶ μαχιμώτατος ἀπέθανεν, ὡς ̓Οδυσσεῖ ἔδοξεν, οὐκ ἐσάγεται αὐτὸν ἐς τὰ ποιήματα ̔́Ομηρος, ὡς μὴ τὰ ὀνείδη τοῦ ̓Οδυσσέως ᾅδοι.” καὶ ἐπολοφυράμενος αὐτῷ ὁ ̓Αχιλλεὺς ὡς μεγίστῳ τε καὶ καλλίστῳ νεωτάτῳ τε καὶ πολεμικωτάτῳ σωφροσύνῃ τε ὑπερβαλομένῳ πάντας καὶ πολλὰ ξυμβαλομένῳ ταῖς Μούσαις “ἀλλὰ σύ,” ἔφη “̓Απολλώνιε, σοφοῖς γὰρ πρὸς σοφοὺς ἐπιτήδεια, τοῦ τε τάφου ἐπιμελήθητι καὶ τὸ ἄγαλμα τοῦ Παλαμήδους ἀνάλαβε φαύλως ἐρριμμένον: κεῖται δὲ ἐν τῇ Αἰολίδι κατὰ Μήθυμναν τὴν ἐν Λέσβῳ.” ταῦτα εἰπὼν καὶ ἐπὶ πᾶσι τὰ περὶ τὸν νεανίαν τὸν ἐκ Πάρου ἀπῆλθε ξὺν ἀστραπῇ μετρίᾳ, καὶ γὰρ δὴ καὶ ἀλεκτρυόνες ἤδη ᾠδῆς ἥπτοντο.

4.16. Therest of the company also besought him to tell them all about it, and as they were in a mood to listen to him, he said: Well, it was not by digging a ditch like Odysseus, nor by tempting souls with the blood of sheep, that I obtained a conversation with Achilles; but I offered up the prayer which the Indians say they use in approaching their heroes. “O Achilles,' I said, “most of mankind declare that you are dead, but I cannot agree with them, nor can Pythagoras, my spiritual ancestor. If then we hold the truth, show to us your own form; for you would profit not a little by showing yourself to my eyes, if you should be able to use them to attest your existence.” Thereupon a slight earthquake shook the neighborhood of the barrow, and a youth issued forth five cubits high, wearing a cloak ofThessalian fashion; but in appearance he was by no means the braggart figure which some imagine Achilles to have been. Though he was stern to look upon, he had never lost his bright look; and it seems to me that his beauty has never received its meed of praise, even though Homer dwelt at length upon it; for it was really beyond the power of words, and it is easier for the singer to ruin his fame in this respect than to praise him as he deserved. At first sight he was of the size which I have mentioned, but he grew bigger, till he was twice as large and even more than that; at any rate he appeared to me to be twelve cubits high just at that moment when he reached his complete stature, and his beauty grew apace with his length. He told me then that he had never at any time shorn off his hair, bit preserved it to inviolate for the river Spercheus, for this was the river of his first intimacy; but on his cheeks you saw the first down.And he addressed me and said: “I am pleased to have met you, since I have long wanted a man like yourself. For the Thessalians for a long time past have failed to present their offerings to my tomb, and I do not yet wish to show my wrath against them; for if I did so, they would perish more thoroughly than ever the Hellenes did on this spot; accordingly I resort to gentle advice, and would warn them not to violate ancient custom, nor to prove themselves worse men than the Trojans here, who though they were robbed of so many of their heroes by myself, yet sacrifice publicly to me, and also give me the tithes of their fruits of season, and olive branch in hand ask for a truce from my hostility. But this I will not grant, for the perjuries which they committed against me will not suffer Ilium ever to resume its pristine beauty, nor to regain the prosperity which yet has favored many a city that was destroyed of old; nay, if they rebuild it, things shall go as hard with them as if their city had been captured only yesterday. In order then to save me from bringing the Thessalian polity then to the same condition, you must go as my envoy to their council in behalf of the object I have mentioned.” “I will be your envoy,” I replied, “for the object of my embassy were to save them from ruin. But, O Achilles, I would ask something of you.” “I understand,” said he, “for it is plain you are going to ask about the Trojan war. So ask me five questions about whatever you like, and that the Fates approve of.” I accordingly asked him firstly, if he had obtained burial in accordance with the story of the poets. “I lie here,” he answered, “as was most delightful to myself and Patroclus; for you know we met in mere youth, and a single golden jar holds the remains of both of us, as if we were one. But as for the dirges of the Muses and Nereids, which they say are sung over me, the Muses, I may tell you, never once came here at all, though the Nereids still resort to the spot.” Next I asked him, if Polyxena was really slaughtered over his tomb; and he replied that this was true, but that she was not slain by the Achaeans, but that she came of her own free will to the sepulcher, and that so high was the value she set on her passion for him and she for her, that she threw herself upon an upright sword. The third questions was this: “Did Helen, O Achilles, really come to Troy or was it Homer that was pleased to make up the story?' “For a long time,” he replied, “we were deceived and tricked into sending envoys to the Trojans and fighting battles in her behalf, in the belief that she was in Ilium, whereas she really was living in Egypt and in the house of Proteus, whither she had been snatched away by Paris. But when we became convinced thereof, we continued to fight to win Troy itself, so as not to disgrace ourselves by retreat.” The fourth question which I ventured upon was this: “I wonder,” I said, “that Greece ever produced at any one time so many and such distinguished heroes as Homer says were gathered against Troy.' But Achilles answered: “Why even the barbarians did not fall far short of us, so abundantly then did excellence flourish all over the earth.” And my fifth question was this: “Why was it that Homer knew nothing about Palamedes, or if he knew him, then kept him out of your story?' “If Palamedes,' he answered, “never came to Troy, then Troy never existed either. But since this wisest and most warlike hero fell in obedience to Odysseus' whim, Homer does not introduce him into his poems, lest he should have to record the shame of Odysseus in his song.” And withal Achilles raised a wail over him as over one who was the greatest and most beautiful of men, the youngest and also the most warlike, one who in sobriety surpassed all others, and had often foregathered with the Muses. “But you,” he added, “O Apollonius, since sages have a tender regard for one another, you must care for his tomb and restore the image of Palamedes that has been so contemptuously cast aside; and it lies in Aeolis close to Methymna in Lesbos.' Wit these words and with the closing remarks concerning the youth from Paros, Achilles vanished with a flash of summer lightning, for indeed the cocks were already beginning their chant.

34. Heliodorus, Ethiopian Story, 1.28.1, 3.1.3-3.1.5, 3.5.2-3.5.3, 3.6.1, 3.10.1-3.10.3 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 103

35. Philostratus, Pictures, 2.16.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •colour of animal victim, black Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 81, 103

36. Porphyry, Philosophy From Oracles, 112, 120, 117 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 113

37. Diogenes Laertius, Lives of The Philosophers, 8.33 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •colour of animal victim, white clothing Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 334

8.33. Right has the force of an oath, and that is why Zeus is called the God of Oaths. Virtue is harmony, and so are health and all good and God himself; this is why they say that all things are constructed according to the laws of harmony. The love of friends is just concord and equality. We should not pay equal worship to gods and heroes, but to the gods always, with reverent silence, in white robes, and after purification, to the heroes only from midday onwards. Purification is by cleansing, baptism and lustration, and by keeping clean from all deaths and births and all pollution, and abstaining from meat and flesh of animals that have died, mullets, gurnards, eggs and egg-sprung animals, beans, and the other abstinences prescribed by those who perform rites in the sanctuaries.

38. Julian (Emperor), Letters, 79 (4th cent. CE - 4th cent. CE) Tagged with subjects: •colour of animal victim, black Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 99

39. Synesius of Cyrene, Hymni, 6.27 (4th cent. CE - 5th cent. CE) Tagged with subjects: •colour of animal victim, black Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 113

40. Epigraphy, Lscg, 20-23, 16-22, col. 4., col. 15., 12-15, 18, col. 2., 4, 3-5, 35-40 Tagged with subjects: •nan Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 133

41. Epigraphy, Lss, 10 a 60-74, 13, 19, 89-90, 84 Tagged with subjects: •nan Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 133

42. Epigraphy, Cig, 3645 Tagged with subjects: •colour of animal victim, black Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 81

43. Epigraphy, Hesperia, 1989, 58, 350 Tagged with subjects: •nan Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 81

44. Epigraphy, Id, 440 a, 48, 38-39 Tagged with subjects: •nan Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 61

45. Epigraphy, Ig I, 84 Tagged with subjects: •colour of animal victim •colour of animal victim, black •colour of animal victim, white Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 133

46. Epigraphy, Ig Ii2, 140, 69, 1006 Tagged with subjects: •nan Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 81

47. Epigraphy, Ig Iv, 203 Tagged with subjects: •colour of animal victim, black Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 81

48. Epigraphy, Ig Vii, 53 Tagged with subjects: •colour of animal victim, black Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 81

49. Orphic Hymns., Argonautica, 950-955, 957-987, 956 Tagged with subjects: •nan Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 65

50. Epigraphy, Ig Xi,2, 203a, 235, 32-57, 3 Tagged with subjects: •nan Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 61

51. Epigraphy, Ik, Xix- Die Inschriften Von Sestos Und Der Thrakischen Chersones (Krauss 1980), 11 Tagged with subjects: •colour of animal victim, black Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 61

52. Epigraphy, Ik Vi. Die Inschriten Von Lampsakos (Risch 1978), 23 Tagged with subjects: •colour of animal victim, black Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 81

53. Epigraphy, Kaibel, Eg, 1034, 461 Tagged with subjects: •nan Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 81

54. Epigraphy, Ogis, 16, 764 Tagged with subjects: •nan Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 81

55. Charon, Menip., 9 Tagged with subjects: •colour of animal victim, black Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 65

58. Sopater, Diair. Zet., 238 Tagged with subjects: •colour of animal victim, white Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 97

61. Anon., Contra Macartatum, 66 Tagged with subjects: •colour of animal victim, white clothing Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 334

63. Markellos, Fr. (Klostermann &Amp; Hansen 1991), 125 Tagged with subjects: •colour of animal victim, black Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 113

64. Epigraphy, Prakt, 170, 1959(1965) Tagged with subjects: •nan Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 81

65. Epigraphyik Vii, Ik Vii Ii. Die Inschriften Von Ephesos (Meriç Et Al., 3803 b Tagged with subjects: •colour of animal victim, black Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 81

66. Epigraphy, Igr Iv, 294 Tagged with subjects: •colour of animal victim, black Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 81

Tiresias: The Ancient Mediterranean Religions Source Database