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180 results for "cult"

1. Homer, Iliad, 22.510-22.514, 23.30-23.34, 23.166-23.178, 24.532 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 228, 233, 254, 255

22.510. / yet in thy halls lieth raiment, finely-woven and fair, wrought by the hands of women. Howbeit all these things will I verily burn in blazing fire—in no wise a profit unto thee, seeing thou shalt not lie therein, but to be an honour unto thee from the men and women of Troy. 22.511. / yet in thy halls lieth raiment, finely-woven and fair, wrought by the hands of women. Howbeit all these things will I verily burn in blazing fire—in no wise a profit unto thee, seeing thou shalt not lie therein, but to be an honour unto thee from the men and women of Troy. 22.512. / yet in thy halls lieth raiment, finely-woven and fair, wrought by the hands of women. Howbeit all these things will I verily burn in blazing fire—in no wise a profit unto thee, seeing thou shalt not lie therein, but to be an honour unto thee from the men and women of Troy. 22.513. / yet in thy halls lieth raiment, finely-woven and fair, wrought by the hands of women. Howbeit all these things will I verily burn in blazing fire—in no wise a profit unto thee, seeing thou shalt not lie therein, but to be an honour unto thee from the men and women of Troy. 22.514. / yet in thy halls lieth raiment, finely-woven and fair, wrought by the hands of women. Howbeit all these things will I verily burn in blazing fire—in no wise a profit unto thee, seeing thou shalt not lie therein, but to be an honour unto thee from the men and women of Troy. 23.30. / Many sleek bulls bellowed about the knife, as they were slaughtered, many sheep and bleating goats, and many white-tusked swine, rich with fat, were stretched to singe over the flame of Hephaestus; and everywhere about the corpse the blood ran so that one might dip cups therein. 23.31. / Many sleek bulls bellowed about the knife, as they were slaughtered, many sheep and bleating goats, and many white-tusked swine, rich with fat, were stretched to singe over the flame of Hephaestus; and everywhere about the corpse the blood ran so that one might dip cups therein. 23.32. / Many sleek bulls bellowed about the knife, as they were slaughtered, many sheep and bleating goats, and many white-tusked swine, rich with fat, were stretched to singe over the flame of Hephaestus; and everywhere about the corpse the blood ran so that one might dip cups therein. 23.33. / Many sleek bulls bellowed about the knife, as they were slaughtered, many sheep and bleating goats, and many white-tusked swine, rich with fat, were stretched to singe over the flame of Hephaestus; and everywhere about the corpse the blood ran so that one might dip cups therein. 23.34. / Many sleek bulls bellowed about the knife, as they were slaughtered, many sheep and bleating goats, and many white-tusked swine, rich with fat, were stretched to singe over the flame of Hephaestus; and everywhere about the corpse the blood ran so that one might dip cups therein. 23.166. / and on the topmost part thereof they set the dead man, their hearts sorrow-laden. And many goodly sheep and many sleek kine of shambling gait they flayed and dressed before the pyre; and from them all great-souled Achilles gathered the fat, and enfolded the dead therein from head to foot, and about him heaped the flayed bodies. 23.167. / and on the topmost part thereof they set the dead man, their hearts sorrow-laden. And many goodly sheep and many sleek kine of shambling gait they flayed and dressed before the pyre; and from them all great-souled Achilles gathered the fat, and enfolded the dead therein from head to foot, and about him heaped the flayed bodies. 23.168. / and on the topmost part thereof they set the dead man, their hearts sorrow-laden. And many goodly sheep and many sleek kine of shambling gait they flayed and dressed before the pyre; and from them all great-souled Achilles gathered the fat, and enfolded the dead therein from head to foot, and about him heaped the flayed bodies. 23.169. / and on the topmost part thereof they set the dead man, their hearts sorrow-laden. And many goodly sheep and many sleek kine of shambling gait they flayed and dressed before the pyre; and from them all great-souled Achilles gathered the fat, and enfolded the dead therein from head to foot, and about him heaped the flayed bodies. 23.170. / And thereon he set two-handled jars of honey and oil, leaning them against the bier; and four horses with high arched neeks he cast swiftly upon the pyre, groaning aloud the while. Nine dogs had the prince, that fed beneath his table, and of these did Achilles cut the throats of twain, and cast them upon the pyre. 23.171. / And thereon he set two-handled jars of honey and oil, leaning them against the bier; and four horses with high arched neeks he cast swiftly upon the pyre, groaning aloud the while. Nine dogs had the prince, that fed beneath his table, and of these did Achilles cut the throats of twain, and cast them upon the pyre. 23.172. / And thereon he set two-handled jars of honey and oil, leaning them against the bier; and four horses with high arched neeks he cast swiftly upon the pyre, groaning aloud the while. Nine dogs had the prince, that fed beneath his table, and of these did Achilles cut the throats of twain, and cast them upon the pyre. 23.173. / And thereon he set two-handled jars of honey and oil, leaning them against the bier; and four horses with high arched neeks he cast swiftly upon the pyre, groaning aloud the while. Nine dogs had the prince, that fed beneath his table, and of these did Achilles cut the throats of twain, and cast them upon the pyre. 23.174. / And thereon he set two-handled jars of honey and oil, leaning them against the bier; and four horses with high arched neeks he cast swiftly upon the pyre, groaning aloud the while. Nine dogs had the prince, that fed beneath his table, and of these did Achilles cut the throats of twain, and cast them upon the pyre. 23.175. / And twelve valiant sons of the great-souled Trojans slew he with the bronze—and grim was the work he purposed in his heart and thereto he set the iron might of fire, to range at large. Then he uttered a groan, and called on his dear comrade by name:Hail, I bid thee, O Patroclus, even in the house of Hades, 23.176. / And twelve valiant sons of the great-souled Trojans slew he with the bronze—and grim was the work he purposed in his heart and thereto he set the iron might of fire, to range at large. Then he uttered a groan, and called on his dear comrade by name:Hail, I bid thee, O Patroclus, even in the house of Hades, 23.177. / And twelve valiant sons of the great-souled Trojans slew he with the bronze—and grim was the work he purposed in his heart and thereto he set the iron might of fire, to range at large. Then he uttered a groan, and called on his dear comrade by name:Hail, I bid thee, O Patroclus, even in the house of Hades, 23.178. / And twelve valiant sons of the great-souled Trojans slew he with the bronze—and grim was the work he purposed in his heart and thereto he set the iron might of fire, to range at large. Then he uttered a groan, and called on his dear comrade by name:Hail, I bid thee, O Patroclus, even in the house of Hades, 24.532. / that man meeteth now with evil, now with good; but to whomsoever he giveth but of the baneful, him he maketh to be reviled of man, and direful madness driveth him over the face of the sacred earth, and he wandereth honoured neither of gods nor mortals. Even so unto Peleus did the gods give glorious gifts

2. Homer, Odyssey, 10.504-10.540, 11.23-11.50, 11.95-11.99, 11.601-11.604 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •blood, use in the cult of the dead •dead, cult ofthe dead •destruction of other kinds of offerings by fire, in the cult of the dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 86, 254, 265, 267, 285, 286

3. Mimnermus of Colophon, Fragments, None (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •dead, cult ofthe dead •immortality,, and the cult of the war dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 339

4. Sappho, Fragments, 95, 150 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 397

5. Sappho, Fragments, 95, 150 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 397

6. Pindar, Pythian Odes, 5.85-5.86 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •dead, cult ofthe dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 177

7. Pindar, Olympian Odes, 1.90-1.92 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •blood, use in the cult of the dead •dead, cult ofthe dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 118, 285

8. Pindar, Nemean Odes, 3.22 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •dead, cult ofthe dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 86

9. Aeschylus, Agamemnon, 1277-1278 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 255

1278. θερμῷ κοπείσης φοινίῳ προσφάγματι.

1278. Yet nowise unavenged of gods will death be:

10. Plato, Minos, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •blood, use in the cult of the dead •dead, cult ofthe dead •destruction of other kinds of offerings by fire, in the cult of the dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 228, 229, 254, 256

315c. καὶ νόμιμον αὐτοῖς, καὶ ταῦτα ἔνιοι αὐτῶν καὶ τοὺς αὑτῶν ὑεῖς τῷ Κρόνῳ, ὡς ἴσως καὶ σὺ ἀκήκοας. καὶ μὴ ὅτι βάρβαροι ἄνθρωποι ἡμῶν ἄλλοις νόμοις χρῶνται, ἀλλὰ καὶ οἱ ἐν τῇ Λυκαίᾳ οὗτοι καὶ οἱ τοῦ Ἀθάμαντος ἔκγονοι οἵας θυσίας θύουσιν Ἕλληνες ὄντες. ὥσπερ καὶ ἡμᾶς αὐτοὺς οἶσθά που καὶ αὐτὸς ἀκούων οἵοις νόμοις ἐχρώμεθα πρὸ τοῦ περὶ τοὺς ἀποθανόντας, ἱερεῖά τε προσφάττοντες πρὸ τῆς ἐκφορᾶς τοῦ νεκροῦ καὶ ἐγχυτιστρίας μεταπεμπόμενοι· οἱ

315c. whereas the Carthaginians perform it as a thing they account holy and legal, and that too when some of them sacrifice even their own sons to Cronos, as I daresay you yourself have heard. And not merely is it foreign peoples who use different laws from ours, but our neighbors in Lycaea and the descendants of Athamas —you know their sacrifices, Greeks though they be. And as to ourselves too, you know, of course, from what you have heard yourself, the kind of laws we formerly used in regard to our dead, when we slaughtered sacred victims before

11. Euripides, Iphigenia Among The Taurians, 947-960 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 288

12. Xenophon, The Education of Cyrus, 8.7.1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •dead, cult ofthe dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 288

8.7.1. οὕτω δὲ τοῦ αἰῶνος προκεχωρηκότος, μάλα δὴ πρεσβύτης ὢν ὁ Κῦρος ἀφικνεῖται εἰς Πέρσας τὸ ἕβδομον ἐπὶ τῆς αὑτοῦ ἀρχῆς. καὶ ὁ μὲν πατὴρ καὶ ἡ μήτηρ πάλαι δὴ ὥσπερ εἰκὸς ἐτετελευτήκεσαν αὐτῷ· ὁ δὲ Κῦρος ἔθυσε τὰ νομιζόμενα ἱερὰ καὶ τοῦ χοροῦ ἡγήσατο Πέρσαις κατὰ τὰ πάτρια καὶ τὰ δῶρα πᾶσι διέδωκεν ὥσπερ εἰώθει.

8.7.1. When his life was far spent amid such achievements The passing of Cyrus and Cyrus was now a very old man, he came back for the seventh time in his reign to Persia . His father and his mother were in the course of nature long since dead; so Cyrus performed the customary sacrifice and led the Persians in their national dance and distributed presents among them all, as had been his custom.

13. Euripides, Trojan Women, 622-623 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 255

14. Euripides, Hecuba, 124-125, 1255, 126, 260-261, 528-533, 535-541, 534 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 255, 265, 266

534. ὃ δ' εἶπεν: ̓͂Ω παῖ Πηλέως, πατὴρ δ' ἐμός,

15. Thucydides, The History of The Peloponnesian War, 2.34-2.46, 3.58, 5.11, 6.28 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •immortality,, and the cult of the war dead •dead, cult ofthe dead •blood, use in the cult of the dead •the dead, lekythoi produced for cult of Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 118, 204, 257, 262, 285, 296; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 338

16. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •dead, cult ofthe dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 332, 334

17. Herodotus, Histories, 1.65, 1.167, 2.44, 3.24, 5.92 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •dead, cult ofthe dead •destruction of other kinds of offerings by fire, in the cult of the dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 82, 86, 232, 233, 288, 331

1.65. So Croesus learned that at that time such problems were oppressing the Athenians, but that the Lacedaemonians had escaped from the great evils and had mastered the Tegeans in war. In the kingship of Leon and Hegesicles at Sparta , the Lacedaemonians were successful in all their other wars but met disaster only against the Tegeans. ,Before this they had been the worst-governed of nearly all the Hellenes and had had no dealings with strangers, but they changed to good government in this way: Lycurgus, a man of reputation among the Spartans, went to the oracle at Delphi . As soon as he entered the hall, the priestess said in hexameter: , quote type="oracle" l met="dact" You have come to my rich temple, Lycurgus, /l l A man dear to Zeus and to all who have Olympian homes. /l l I am in doubt whether to pronounce you man or god, /l l But I think rather you are a god, Lycurgus. /l /quote ,Some say that the Pythia also declared to him the constitution that now exists at Sparta , but the Lacedaemonians themselves say that Lycurgus brought it from Crete when he was guardian of his nephew Leobetes, the Spartan king. ,Once he became guardian, he changed all the laws and took care that no one transgressed the new ones. Lycurgus afterwards established their affairs of war: the sworn divisions, the bands of thirty, the common meals; also the ephors and the council of elders. 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. 2.44. Moreover, wishing to get clear information about this matter where it was possible so to do, I took ship for Tyre in Phoenicia , where I had learned by inquiry that there was a holy temple of Heracles. ,There I saw it, richly equipped with many other offerings, besides two pillars, one of refined gold, one of emerald: a great pillar that shone at night; and in conversation with the priests, I asked how long it was since their temple was built. ,I found that their account did not tally with the belief of the Greeks, either; for they said that the temple of the god was founded when Tyre first became a city, and that was two thousand three hundred years ago. At Tyre I saw yet another temple of the so-called Thasian Heracles. ,Then I went to Thasos , too, where I found a temple of Heracles built by the Phoenicians, who made a settlement there when they voyaged in search of Europe ; now they did so as much as five generations before the birth of Heracles the son of Amphitryon in Hellas . ,Therefore, what I have discovered by inquiry plainly shows that Heracles is an ancient god. And furthermore, those Greeks, I think, are most in the right, who have established and practise two worships of Heracles, sacrificing to one Heracles as to an immortal, and calling him the Olympian, but to the other bringing offerings as to a dead hero. 3.24. Last after this they viewed the Ethiopian coffins; these are said to be made of alabaster, as I shall describe: ,they cause the dead body to shrink, either as the Egyptians do or in some other way, then cover it with gypsum and paint it all as far as possible in the likeness of the living man; ,then they set it within a hollow pillar of alabaster, which they dig in abundance from the ground, and it is easily worked; the body can be seen in the pillar through the alabaster, no evil stench nor anything unpleasant proceeding from it, and showing clearly all its parts, as if it were the man himself. ,The nearest of kin keep the pillar in their house for a year, giving it of the first-fruits and offering it sacrifices; after which they bring the pillars out and set them round about the city. 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: quote type="oracle" l met="dact" Eetion,worthy of honor, no man honors you. /l l Labda is with child, and her child will be a millstone /l l Which will fall upon the rulers and will bring justice to Corinth. /l /quote ,This oracle which was given to Eetion was in some way made known to the Bacchiadae. The earlier oracle sent to Corinth had not been understood by them, despite the fact that its meaning was the same as the meaning of the oracle of Eetion, and it read as follows: quote type="oracle" l met="dact" An eagle in the rocks has conceived, and will bring forth a lion, /l l Strong and fierce. The knees of many will it loose. /l l This consider well, Corinthians, /l l You who dwell by lovely Pirene and the overhanging heights of Corinth. /l /quote ,This earlier prophecy had been unintelligible to the Bacchiadae, but as soon as they heard the one which was given to Eetion, they understood it at once, recognizing its similarity with the oracle of Eetion. Now understanding both oracles, they kept quiet but resolved to do away with the offspring of Eetion. Then, as soon as his wife had given birth, they sent ten men of their clan to the township where Eetion dwelt to kill the child. ,These men came to Petra and passing into Eetion's courtyard, asked for the child. Labda, knowing nothing of the purpose of their coming and thinking that they wished to see the baby out of affection for its father, brought it and placed it into the hands of one of them. Now they had planned on their way that the first of them who received the child should dash it to the ground. ,When, however, Labda brought and handed over the child, by divine chance it smiled at the man who took it. This he saw, and compassion prevented him from killing it. Filled with pity, he handed it to a second, and this man again to a third.In fact it passed from hand to hand to each of the ten, for none would make an end of it. ,They then gave the child back to its mother, and after going out, they stood before the door reproaching and upbraiding one another, but chiefly him who had first received it since he had not acted in accordance with their agreement. Finally they resolved to go in again and all have a hand in the killing. ,Fate, however, had decreed that Eetion's offspring should be the source of ills for Corinth, for Labda, standing close to this door, heard all this. Fearing that they would change their minds and that they would take and actually kill the child, she took it away and hid it where she thought it would be hardest to find, in a chest, for she knew that if they returned and set about searching they would seek in every place—which in fact they did. ,They came and searched, but when they did not find it, they resolved to go off and say to those who had sent them that they had carried out their orders. They then went away and said this. ,Eetion's son, however, grew up, and because of his escape from that danger, he was called Cypselus, after the chest. When he had reached manhood and was seeking a divination, an oracle of double meaning was given him at Delphi. Putting faith in this, he made an attempt on Corinth and won it. ,The oracle was as follows: quote type="oracle" l met="dact" That man is fortunate who steps into my house, /l l Cypselus, son of Eetion, the king of noble Corinth, /l l He himself and his children, but not the sons of his sons. /l /quote Such was the oracle. Cypselus, however, when he had gained the tyranny, conducted himself in this way: many of the Corinthians he drove into exile, many he deprived of their wealth, and by far the most he had killed. ,After a reign of thirty years, he died in the height of prosperity, and was succeeded by his son Periander. Now Periander was to begin with milder than his father, but after he had held converse by messenger with Thrasybulus the tyrant of Miletus, he became much more bloodthirsty than Cypselus. ,He had sent a herald to Thrasybulus and inquired in what way he would best and most safely govern his city. Thrasybulus led the man who had come from Periander outside the town, and entered into a sown field. As he walked through the corn, continually asking why the messenger had come to him from Corinth, he kept cutting off all the tallest ears of wheat which he could see, and throwing them away, until he had destroyed the best and richest part of the crop. ,Then, after passing through the place and speaking no word of counsel, he sent the herald away. When the herald returned to Corinth, Periander desired to hear what counsel he brought, but the man said that Thrasybulus had given him none. The herald added that it was a strange man to whom he had been sent, a madman and a destroyer of his own possessions, telling Periander what he had seen Thrasybulus do. ,Periander, however, understood what had been done, and perceived that Thrasybulus had counselled him to slay those of his townsmen who were outstanding in influence or ability; with that he began to deal with his citizens in an evil manner. Whatever act of slaughter or banishment Cypselus had left undone, that Periander brought to accomplishment. In a single day he stripped all the women of Corinth naked, because of his own wife Melissa. ,Periander had sent messengers to the Oracle of the Dead on the river Acheron in Thesprotia to enquire concerning a deposit that a friend had left, but Melissa, in an apparition, said that she would tell him nothing, nor reveal where the deposit lay, for she was cold and naked. The garments, she said, with which Periander had buried with her had never been burnt, and were of no use to her. Then, as evidence for her husband that she spoke the truth, she added that Periander had put his loaves into a cold oven. ,When this message was brought back to Periander (for he had had intercourse with the dead body of Melissa and knew her token for true), immediately after the message he made a proclamation that all the Corinthian women should come out into the temple of Hera. They then came out as to a festival, wearing their most beautiful garments, and Periander set his guards there and stripped them all alike, ladies and serving-women, and heaped all the clothes in a pit, where, as he prayed to Melissa, he burnt them. ,When he had done this and sent a second message, the ghost of Melissa told him where the deposit of the friend had been laid. “This, then, Lacedaimonians, is the nature of tyranny, and such are its deeds. ,We Corinthians marvelled greatly when we saw that you were sending for Hippias, and now we marvel yet more at your words to us. We entreat you earnestly in the name of the gods of Hellas not to establish tyranny in the cities, but if you do not cease from so doing and unrighteously attempt to bring Hippias back, be assured that you are proceeding without the Corinthians' consent.”

18. Euripides, Fragments, 1438-1439, 1437 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 331

19. Euripides, Antiope (Fragmenta Antiopes ), None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 296

20. Euripides, Hippolytus, 1438-1439, 1437 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 331

21. Aristophanes, Birds, 1490-1493, 866, 868-887, 867 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 334

867. καὶ κύκνῳ Πυθίῳ καὶ Δηλίῳ καὶ Λητοῖ ̓Ορτυγομήτρᾳ καὶ ̓Αρτέμιδι ̓Ακαλανθίδι —

22. Lysias, Funeral Oration, 80 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •immortality,, and the cult of the war dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 204, 262

23. Euripides, Alcestis, 845 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •blood, use in the cult of the dead •dead, cult ofthe dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 255

24. Aristophanes, Knights, 84, 83 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 118

83. βέλτιστον ἡμῖν αἷμα ταύρειον πιεῖν.

25. Sophocles, Oedipus At Colonus, 621-622 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 267

26. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 291

27. Euripides, Electra, 124-125, 1255, 126, 260-261, 511-515, 528-537, 539-541, 91-92, 538 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 265, 266

538. οὐκ ἔστιν, εἰ καὶ γῆν κασίγνητος μολών,

28. Euripides, Children of Heracles, 1026-1036, 1040-1043 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 255

29. Diphilus of Sinope, Fragments, 37 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •dead, cult ofthe dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 87, 88

30. Theophrastus, Characters, 16.9 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •dead, cult ofthe dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 263

31. Aristotle, Athenian Constitution, 58.1 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •dead, cult ofthe dead •destruction of other kinds of offerings by fire, in the cult of the dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 66, 82

32. Hyperides, Epitaphius, 21, 28-30, 27 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 262

33. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •dead, cult ofthe dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 296

34. Aristotle, Rhetoric, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •dead, cult ofthe dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 331, 332

35. Philochorus, Fragments, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •dead, cult ofthe dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 296

36. Callimachus, Aetia, 43, 80-83 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 267

37. Aristotle, On The Universe, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •dead, cult ofthe dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 334

38. Apollonius of Rhodes, Argonautica, 1.587-1.588, 3.1026-3.1041, 3.1104-3.1222 (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •dead, cult ofthe dead •blood, use in the cult of the dead •destruction of other kinds of offerings by fire, in the cult of the dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 69, 118, 266

1.587. καί μιν κυδαίνοντες ὑπὸ κνέφας ἔντομα μήλων 1.588. κεῖαν, ὀρινομένης ἁλὸς οἴδματι· διπλόα δʼ ἀκταῖς 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. 3.1104. καί μιν ἀκηχεμένη ἀδινῷ προσπτύξατο μύθῳ· 3.1105. ‘Ἑλλάδι που τάδε καλά, συνημοσύνας ἀλεγύνειν. 3.1106. Αἰήτης δʼ οὐ τοῖος ἐν ἀνδράσιν, οἷον ἔειπας 3.1107. Μίνω Πασιφάης πόσιν ἔμμεναι· οὐδʼ Ἀριάδνῃ 3.1108. ἰσοῦμαι· τῶ μήτι φιλοξενίην ἀγόρευε. 3.1109. ἀλλʼ οἶον τύνη μὲν ἐμεῦ, ὅτʼ Ἰωλκὸν ἵκηαι, 3.1110. μνώεο· σεῖο δʼ ἐγὼ καὶ ἐμῶν ἀέκητι τοκήων 3.1111. μνήσομαι. ἔλθοι δʼ ἧμιν ἀπόπροθεν ἠέ τις ὄσσα, 3.1112. ἠέ τις ἄγγελος ὄρνις, ὅτʼ ἐκλελάθοιο ἐμεῖο· 3.1113. ἢ αὐτήν με ταχεῖαι ὑπὲρ πόντοιο φέροιεν 3.1114. ἐνθένδʼ εἰς Ἰαωλκὸν ἀναρπάξασαι ἄελλαι, 3.1115. ὄφρα σʼ, ἐν ὀφθαλμοῖσιν ἐλεγχείας προφέρουσα, 3.1116. μνήσω ἐμῇ ἰότητι πεφυγμένον. αἴθε γὰρ εἴην 3.1117. ἀπροφάτως τότε σοῖσιν ἐφέστιος ἐν μεγάροισιν.’ 3.1118. ὧς ἄρʼ ἔφη, ἐλεεινὰ καταπροχέουσα παρειῶν 3.1119. δάκρυα· τὴν δʼ ὅγε δῆθεν ὑποβλήδην προσέειπεν· 3.1120. ‘δαιμονίη, κενεὰς μὲν ἔα πλάζεσθαι ἀέλλας, 3.1121. ὧς δὲ καὶ ἄγγελον ὄρνιν, ἐπεὶ μεταμώνια βάζεις. 3.1122. εἰ δέ κεν ἤθεα κεῖνα καὶ Ἑλλάδα γαῖαν ἵκηαι, 3.1123. τιμήεσσα γυναιξὶ καὶ ἀνδράσιν αἰδοίη τε 3.1124. ἔσσεαι· οἱ δέ σε πάγχυ θεὸν ὣς πορσανέουσιν, 3.1125. οὕνεκα τῶν μὲν παῖδες ὑπότροποι οἴκαδʼ ἵκοντο 3.1126. σῇ βουλῇ, τῶν δʼ αὖτε κασίγνητοί τε ἔται τε 3.1127. καὶ θαλεροὶ κακότητος ἄδην ἐσάωθεν ἀκοῖται. 3.1128. ἡμέτερον δὲ λέχος θαλάμοις ἔνι κουριδίοισιν 3.1129. πορσυνέεις· οὐδʼ ἄμμε διακρινέει φιλότητος 3.1130. ἄλλο, πάρος θάνατόν γε μεμορμένον ἀμφικαλύψαι.’ 3.1131. ὧς φάτο· τῇ δʼ ἔντοσθε κατείβετο θυμὸς ἀκουῇ, 3.1132. ἔμπης δʼ ἔργʼ ἀίδηλα κατερρίγησεν ἰδέσθαι. 3.1133. σχετλίη· οὐ μὲν δηρὸν ἀπαρνήσεσθαι ἔμελλεν 3.1134. Ἑλλάδα ναιετάειν. ὧς γὰρ τόδε μήδετο Ἥρη, 3.1135. ὄφρα κακὸν Πελίῃ ἱερὴν ἐς Ἰωλκὸν ἵκοιτο 3.1136. Αἰαίη Μήδεια, λιποῦσʼ ἄπο πατρίδα γαῖαν. 3.1137. ἤδη δʼ ἀμφίπολοι μὲν ὀπιπεύουσαι ἄπωθεν 3.1138. σιγῇ ἀνιάζεσκον· ἐδεύετο δʼ ἤματος ὥρη 3.1139. ἂψ οἶκόνδε νέεσθαι ἑὴν μετὰ μητέρα κούρην. 3.1140. ἡ δʼ οὔπω κομιδῆς μιμνήσκετο, τέρπετο γάρ οἱ 3.1141. θυμὸς ὁμῶς μορφῇ τε καὶ αἱμυλίοισι λόγοισιν, 3.1142. εἰ μὴ ἄρʼ Αἰσονίδης πεφυλαγμένος ὀψέ περ ηὔδα· 3.1143. ‘ὥρη ἀποβλώσκειν, μὴ πρὶν φάος ἠελίοιο 3.1144. δύῃ ὑποφθάμενον, καί τις τὰ ἕκαστα νοήσῃ 3.1145. ὀθνείων· αὖτις δʼ ἀβολήσομεν ἐνθάδʼ ἰόντες.’ 3.1146. ὧς τώγʼ ἀλλήλων ἀγανοῖς ἐπὶ τόσσον ἔπεσσιν 3.1147. πείρηθεν· μετὰ δʼ αὖτε διέτμαγεν. ἤτοι Ἰήσων 3.1148. εἰς ἑτάρους καὶ νῆα κεχαρμένος ὦρτο νέεσθαι· 3.1149. ἡ δὲ μετʼ ἀμφιπόλους· αἱ δὲ σχεδὸν ἀντεβόλησαν 3.1150. πᾶσαι ὁμοῦ· τὰς δʼ οὔτι περιπλομένας ἐνόησεν. 3.1151. ψυχὴ γὰρ νεφέεσσι μεταχρονίη πεπότητο. 3.1152. αὐτομάτοις δὲ πόδεσσι θοῆς ἐπεβήσατʼ ἀπήνης, 3.1153. καί ῥʼ ἑτέρῃ μὲν χειρὶ λάβʼ ἡνία, τῇ δʼ ἄρʼ ἱμάσθλην 3.1154. δαιδαλέην, οὐρῆας ἐλαυνέμεν· οἱ δὲ πόλινδε 3.1155. θῦνον ἐπειγόμενοι ποτὶ δώματα. τὴν δʼ ἄρʼ ἰοῦσαν 3.1156. Χαλκιόπη περὶ παισὶν ἀκηχεμένη ἐρέεινεν· 3.1157. ἡ δὲ παλιντροπίῃσιν ἀμήχανος οὔτε τι μύθων 3.1158. ἔκλυεν, οὔτʼ αὐδῆσαι ἀνειρομένῃ λελίητο. 3.1159. ἷζε δʼ ἐπὶ χθαμαλῷ σφέλαϊ κλιντῆρος ἔνερθεν 3.1160. λέχρις ἐρεισαμένη λαιῇ ἐπὶ χειρὶ παρειήν· 3.1161. ὑγρὰ δʼ ἐνὶ βλεφάροις ἔχεν ὄμματα, πορφύρουσα 3.1162. οἷον ἑῇ κακὸν ἔργον ἐπιξυνώσατο βουλῇ. 3.1163. Αἰσονίδης δʼ ὅτε δὴ ἑτάροις ἐξαῦτις ἔμικτο 3.1164. ἐν χώρῃ, ὅθι τούσγε καταπρολιπὼν ἐλιάσθη, 3.1165. ὦρτʼ ἰέναι σὺν τοῖσι, πιφαυσκόμενος τὰ ἕκαστα, 3.1166. ἡρώων ἐς ὅμιλον· ὁμοῦ δʼ ἐπὶ νῆα πέλασσαν. 3.1167. οἱ δέ μιν ἀμφαγάπαζον, ὅπως ἴδον, ἔκ τʼ ἐρέοντο. 3.1168. αὐτὰρ ὁ τοῖς πάντεσσι μετέννεπε δήνεα κούρης, 3.1169. δεῖξέ τε φάρμακον αἰνόν· ὁ δʼ οἰόθεν οἶος ἑταίρων 3.1170. Ἴδας ἧστʼ ἀπάνευθε δακὼν χόλον· οἱ δὲ δὴ ἄλλοι 3.1171. γηθόσυνοι τῆμος μέν, ἐπεὶ κνέφας ἔργαθε νυκτός, 3.1172. εὔκηλοι ἐμέλοντο περὶ σφίσιν. αὐτὰρ ἅμʼ ἠοῖ 3.1173. πέμπον ἐς Αἰήτην ἰέναι σπόρον αἰτήσοντας 3.1174. ἄνδρε δύω, πρὸ μὲν αὐτὸν ἀρηίφιλον Τελαμῶνα, 3.1175. σὺν δὲ καὶ Αἰθαλίδην, υἷα κλυτὸν Ἑρμείαο. 3.1176. βὰν δʼ ἴμεν, οὐδʼ ἁλίωσαν ὁδόν· πόρε δέ σφιν ἰοῦσιν 3.1177. κρείων Αἰήτης χαλεποὺς ἐς ἄεθλον ὀδόντας 3.1178. Ἀονίοιο δράκοντος, ὃν Ὠγυγίῃ ἐνὶ Θήβῃ 3.1179. Κάδμος, ὅτʼ Εὐρώπην διζήμενος εἰσαφίκανεν, 3.1180. πέφνεν Ἀρητιάδι κρήνῃ ἐπίουρον ἐόντα· 3.1181. ἔνθα καὶ ἐννάσθη πομπῇ βοός, ἥν οἱ Ἀπόλλων 3.1182. ὤπασε μαντοσύνῃσι προηγήτειραν ὁδοῖο. 3.1183. τοὺς δὲ θεὰ Τριτωνὶς ὑπὲκ γενύων ἐλάσασα 3.1184. Αἰήτῃ πόρε δῶρον ὁμῶς αὐτῷ τε φονῆι. 3.1185. καί ῥʼ ὁ μὲν Ἀονίοισιν ἐνισπείρας πεδίοισιν 3.1186. Κάδμος Ἀγηνορίδης γαιηγενῆ εἵσατο λαόν, 3.1187. Ἄρεος ἀμώοντος ὅσοι ὑπὸ δουρὶ λίποντο· 3.1188. τοὺς δὲ τότʼ Αἰήτης ἔπορεν μετὰ νῆα φέρεσθαι 3.1189. προφρονέως, ἐπεὶ οὔ μιν ὀίσσατο πείρατʼ ἀέθλου 3.1190. ἐξανύσειν, εἰ καί περ ἐπὶ ζυγὰ βουσὶ βάλοιτο. 3.1191. ἠέλιος μὲν ἄπωθεν ἐρεμνὴν δύετο γαῖαν 3.1192. ἑσπέριος, νεάτας ὑπὲρ ἄκριας Αἰθιοπήων· 3.1193. νὺξ δʼ ἵπποισιν ἔβαλλεν ἔπι ζυγά· τοὶ δὲ χαμεύνας 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 3.1215. σμερδαλέοι δρυΐνοισι μετὰ πτόρθοισι δράκοντες. 3.1216. στράπτε δʼ ἀπειρέσιον δαΐδων σέλας· ἀμφὶ δὲ τήνγε 3.1217. ὀξείῃ ὑλακῇ χθόνιοι κύνες ἐφθέγγοντο. 3.1218. πίσεα δʼ ἔτρεμε πάντα κατὰ στίβον· αἱ δʼ ὀλόλυξαν 3.1219. νύμφαι ἑλειονόμοι ποταμηίδες, αἳ περὶ κείνην 3.1220. Φάσιδος εἱαμενὴν Ἀμαραντίου εἱλίσσονται. 3.1221. Αἰσονίδην δʼ ἤτοι μὲν ἕλεν δέος, ἀλλά μιν οὐδʼ ὧς 3.1222. ἐντροπαλιζόμενον πόδες ἔκφερον, ὄφρʼ ἑτάροισιν

39. Cicero, Republic, 6.10 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •cult of the dead, roman Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 41, 42

6.10. Post autem apparatu regio accepti sermonem in multam noctem produximus, cum senex nihil nisi de Africano loqueretur omniaque eius non facta solum, sed etiam dicta meminisset. Deinde, ut cubitum discessimus, me et de via fessum, et qui ad multam noctem vigilassem, artior quam solebat somnus complexus est. Hic mihi (credo equidem ex hoc, quod eramus locuti; fit enim fere, ut cogitationes sermonesque nostri pariant aliquid in somno tale, quale de Homero scribit Ennius, de quo videlicet saepissime vigilans solebat cogitare et loqui) Africanus se ostendit ea forma, quae mihi ex imagine eius quam ex ipso erat notior; quem ubi agnovi, equidem cohorrui, sed ille: Ades, inquit, animo et omitte timorem, Scipio, et, quae dicam, trade memoriae.

40. Varro, On The Latin Language, 6.13 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •dead, cult of the Found in books: Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 72, 73

41. Polybius, Histories, 6.53.5, 6.53.9-6.53.10, 23.10.17 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •cult of the dead, roman •blood, use in the cult of the dead •dead, cult ofthe dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 118, 265; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 42

6.53.5. ἡ δʼ εἰκών ἐστι πρόσωπον εἰς ὁμοιότητα διαφερόντως ἐξειργασμένον καὶ κατὰ τὴν πλάσιν καὶ κατὰ τὴν ὑπογραφήν. 6.53.9. καθέζονται πάντες ἑξῆς ἐπὶ δίφρων ἐλεφαντίνων. οὗ κάλλιον οὐκ εὐμαρὲς ἰδεῖν θέαμα νέῳ φιλοδόξῳ καὶ φιλαγάθῳ· 6.53.10. τὸ γὰρ τὰς τῶν ἐπʼ ἀρετῇ δεδοξασμένων ἀνδρῶν εἰκόνας ἰδεῖν ὁμοῦ πάσας οἷον εἰ ζώσας καὶ πεπνυμένας τίνʼ οὐκ ἂν παραστήσαι; τί δʼ ἂν κάλλιον 23.10.17. ἐναγίζουσιν οὖν τῷ Ξανθῷ Μακεδόνες καὶ καθαρμὸν ποιοῦσι σὺν ἵπποις ὡπλισμένοις. —

6.53.5. This image is a mask reproducing with remarkable fidelity both the features and complexion of the deceased. 6.53.9. and when they arrive at the rostra they all seat themselves in a row on ivory chairs. There could not easily be a more ennobling spectacle for a young man who aspires to fame and virtue. 6.53.10. For who would not be inspired by the sight of the images of men renowned for their excellence, all together and as if alive and breathing? What spectacle could be more glorious than this? 23.10.17. The Macedonians offer sacrifices to Xanthus and make a piacular offering to him with armed horses. Fragment of a Speech of Philip to his Sons (Cp. Livy XL.8)

42. Cicero, On Laws, 2.22, 2.25, 2.52-2.53, 2.55 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •cult, of the dead •dead, cult of the •cult of the dead Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 36; Rupke (2016), Religious Deviance in the Roman World Superstition or Individuality?, 13; Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 75

43. Livy, History, 10.46.7 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •dead, cult of the Found in books: Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 73

44. Lucretius Carus, On The Nature of Things, 1.112-1.126 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •cult of the dead, roman Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 41

1.112. ignoratur enim quae sit natura animai, 1.113. nata sit an contra nascentibus insinuetur 1.114. et simul intereat nobiscum morte dirempta 1.115. an tenebras Orci visat vastasque lacunas 1.116. an pecudes alias divinitus insinuet se, 1.117. Ennius ut noster cecinit, qui primus amoeno 1.118. detulit ex Helicone perenni fronde coronam, 1.119. per gentis Italas hominum quae clara clueret; 1.120. etsi praeterea tamen esse Acherusia templa 1.121. Ennius aeternis exponit versibus edens, 1.122. quo neque permaneant animae neque corpora nostra, 1.123. sed quaedam simulacra modis pallentia miris; 1.124. unde sibi exortam semper florentis Homeri 1.125. commemorat speciem lacrimas effundere salsas 1.126. coepisse et rerum naturam expandere dictis.

45. Diodorus Siculus, Historical Library, 1.2.4, 4.1.4, 5.58.5 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •dead, cult ofthe dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 87, 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. 4.1.4. We, however, holding the opposite opinion to theirs, have shouldered the labour which such a record involves and have expended all the care within our power upon the ancient legends. For very great and most numerous deeds have been performed by the heroes and demi-gods and by many good men likewise, who, because of the benefits they conferred which have been shared by all men, have been honoured by succeeding generations with sacrifices which in some cases are like those offered to the gods, in other cases like such as are paid to heroes, and of one and all the appropriate praises have been sung by the voice of history for all time. 5.58.5. And Apollo commanded them to receive Phorbas and his companions and to colonize together with them the island of Rhodes â Phorbas was a son of Lapithes and was tarrying in Thessaly together with a considerable number of men, seeking a land in which he might make his home â and the Rhodians summoned him as the oracle had commanded and gave him a share in the land. And Phorbas destroyed the serpents, and after he had freed the island of its fear he made his home in Rhodes; furthermore, since in other respects he proved himself a great and good man, after his death he was accorded honours like those offered to heroes.

46. Ovid, Fasti, 2.281-2.282, 2.513-2.532, 2.557-2.568, 2.617-2.638, 2.669-2.672, 2.679-2.686, 2.860, 3.135-3.144, 3.205, 5.485-5.492 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •dead, cult of the Found in books: Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 72, 73, 74, 75, 76

2.281. inde deum colimus, devectaque sacra Pelasgis 2.282. flamen adhuc prisco more Dialis obit.1 2.513. lux quoque cur eadem Stultorum festa vocetur, 2.514. accipe, parva quidem causa, sed apta subest. 2.515. non habuit doctos tellus antiqua colonos: 2.516. lassabant agiles aspera bella viros, 2.517. plus erat in gladio quam curvo laudis aratro: 2.518. neglectus domino pauca ferebat ager. 2.519. farra tamen veteres iaciebant, farra metebant, 2.520. primitias Cereri farra resecta dabant, 2.521. usibus admoniti flammis torrenda dederunt 2.522. multaque peccato damna tulere suo. 2.523. nam modo verrebant nigras pro farre favillas, 2.524. nunc ipsas ignes corripuere casas; 2.525. facta dea est Fornax: laeti Fornace coloni 2.526. orant, ut fruges temperet illa suas. 2.527. curio legitimis nunc Fornacalia verbis 2.528. maximus indicit nec stata sacra facit, 2.529. inque foro, multa circum pendente tabella, 2.530. signatur certa curia quaeque nota; 2.531. stultaque pars populi, quae sit sua curia, nescit, 2.532. sed facit extrema sacra relata die. 18. AC 19. BC 20. CC 21. D FERAL — F 2.557. dum tamen haec fiunt, viduae cessate puellae: 2.558. expectet puros pinea taeda dies, 2.559. nec tibi, quae cupidae matura videbere matri, 2.560. comat virgineas hasta recurva comas. 2.561. conde tuas, Hymenaee, faces et ab ignibus atris 2.562. aufer! habent alias maesta sepulchra faces. 2.563. di quoque templorum foribus celentur opertis, 2.564. ture vacent arae stentque sine igne foci. 2.565. nunc animae tenues et corpora functa sepulcris 2.566. errant, nunc posito pascitur umbra cibo. 2.567. nec tamen haec ultra, quam tot de mense supersint 2.568. Luciferi, quot habent carmina nostra pedes, 2.617. Proxima cognati dixere Caristia cari, 2.618. et venit ad socios turba propinqua deos. 2.619. scilicet a tumulis et, qui periere, propinquis 2.620. protinus ad vivos ora referre iuvat 2.621. postque tot amissos, quicquid de sanguine restat, 2.622. aspicere et generis dinumerare gradus, 2.623. innocui veniant: procul hinc, procul impius esto 2.624. frater et in partus mater acerba suos, 2.625. cui pater est vivax, qui matris digerit annos, 2.626. quae premit invisam socrus iniqua nurum. 2.627. Tantalidae fratres absint et Iasonis uxor 2.628. et quae ruricolis semina tosta dedit, 2.629. et soror et Procne Tereusque duabus iniquus 2.630. et quicumque suas per scelus auget opes. 2.631. dis generis date tura boni (Concordia fertur 2.632. illa praecipue mitis adesse die) 2.633. et libate dapes, ut, grati pignus honoris, 2.634. nutriat incinctos missa patella Lares. 2.635. iamque ubi suadebit placidos nox humida somnos, 2.636. larga precaturi sumite vina manu, 2.637. et bene vos, bene te, patriae pater, optime Caesar! 2.638. dicite suffuso per sacra verba mero. 23. F TER — NP 2.669. Terminus, ut veteres memorant, inventus in aede 2.670. restitit et magno cum Iove templa tenet. 2.671. nunc quoque, se supra ne quid nisi sidera cernat, 2.672. exiguum templi tecta foramen habent. 2.679. est via, quae populum Laurentes ducit in agros, 2.680. quondam Dardanio regna petita duci: 2.681. illa lanigeri pecoris tibi, Termine, fibris 2.682. sacra videt fieri sextus ab urbe lapis, 2.683. gentibus est aliis tellus data limite certo: 2.684. Romanae spatium est urbis et orbis idem. 24. G REGIF — N 2.685. Nunc mihi dicenda est regis fuga: traxit ab illa 2.686. sextus ab extremo nomina mense dies. 2.860. quae deus in Campo prospicit ipse suo. 3.135. neu dubites, primae fuerint quin ante Kalendae 3.136. Martis, ad haec animum signa referre potes, 3.137. laurea, flaminibus quae toto perstitit anno, 3.138. tollitur, et frondes sunt in honore novae, 3.139. ianua tunc regis posita viret arbore Phoebi: 3.140. ante tuas fit idem, curia prisca, fores. 3.141. Vesta quoque ut folio niteat velata recenti, 3.142. cedit ab Iliacis laurea cana focis, 3.143. adde, quod arcana fieri novus ignis in aede 3.144. dicitur, et vires flamma refecta capit. 3.205. conveniunt nuptae dictam Iunonis in aedem, 5.485. fana tamen veteres illis clausere diebus, 5.486. ut nunc ferali tempore operta vides, 5.487. nec viduae taedis eadem nec virginis apta 5.488. tempora: quae nupsit, non diuturna fuit. 5.489. hac quoque de causa, si te proverbia tangunt, 5.490. mense malum Maio nubere volgus ait. 5.491. sed tamen haec tria sunt sub eodem tempore festa 5.492. inter se nulla continuata die.

2.281. So we worship the god, and the priest perform 2.282. The rites the Pelasgians brought in the ancient way. 2.513. Learn too why this day is called the Feast of Fools. 2.514. The reason for it is trivial but fitting. 2.515. The earth of old was farmed by ignorant men: 2.516. Fierce wars weakened their powerful bodies. 2.517. There was more glory in the sword than the plough: 2.518. And the neglected farm brought its owner little return. 2.519. Yet the ancients sowed corn, corn they reaped, 2.520. offering the first fruits of the corn harvest to Ceres. 2.521. Taught by practice they parched it in the flames, 2.522. And incurred many losses through their own mistakes. 2.523. Sometimes they’d sweep up burnt ash and not corn, 2.524. Sometimes the flames took their huts themselves: 2.525. The oven was made a goddess, Fornax: the farmer 2.526. Pleased with her, prayed she’d regulate the grain’s heat. 2.527. Now the Curio Maximus, in a set form of words, declare 2.528. The shifting date of the Fornacalia, the Feast of Ovens: 2.529. And round the Forum hang many tablets, 2.530. On which every ward displays its particular sign. 2.531. Foolish people don’t know which is their ward, 2.532. So they hold the feast on the last possible day. 2.557. But while these rites are enacted, girls, don’t marry: 2.558. Let the marriage torches wait for purer days. 2.559. And virgin, who to your mother seem ripe for love, 2.560. Don’t let the curved spear comb your tresses. 2.561. Hymen, hide your torches, and carry them far 2.562. From these dark fires! The gloomy tomb owns other torches. 2.563. And hide the gods, closing those revealing temple doors, 2.564. Let the altars be free of incense, the hearths without fire. 2.565. Now ghostly spirits and the entombed dead wander, 2.566. Now the shadow feeds on the nourishment that’s offered. 2.567. But it only lasts till there are no more days in the month 2.568. Than the feet (eleven) that my metres possess. 2.617. The next day has its name, Caristia, from our dear (cari) kin, 2.618. When a throng of relations gathers to the family gods. 2.619. It’s surely pleasant to turn our faces to the living, 2.620. Once away from our relatives who have perished, 2.621. And after so many lost, to see those of our blood 2.622. Who remain, and count the degrees of kinship. 2.623. Let the innocent come: let the impious brother be far, 2.624. Far from here, and the mother harsh to her children, 2.625. He whose father’s too long-lived, who weighs his mother’s years, 2.626. The cruel mother-in-law who crushes the daughter-in-law she hates. 2.627. Be absent Tantalides, Atreus, Thyestes: and Medea, Jason’s wife: 2.628. Ino who gave parched seeds to the farmers: 2.629. And Procne, her sister, Philomela, and Tereus cruel to both, 2.630. And whoever has gathered wealth by wickedness. 2.631. Virtuous ones, burn incense to the gods of the family, 2.632. (Gentle Concord is said to be there on this day above all) 2.633. And offer food, so the robed Lares may feed from the dish 2.634. Granted to them as a mark of esteem, that pleases them. 2.635. Then when moist night invites us to calm slumber, 2.636. Fill the wine-cup full, for the prayer, and say: 2.637. ‘Health, health to you, worthy Caesar, Father of the Country!’ 2.638. And let there be pleasant speech at the pouring of wine. 2.669. But as the ancients tell, Terminus remained in the shrine 2.670. Where he was found, and shares the temple with great Jupiter. 2.671. Even now there’s a small hole in the temple roof, 2.672. So he can see nothing above him but stars. 2.679. There’s a track that takes people to the Laurentine fields, 2.680. The kingdom once sought by Aeneas, the Trojan leader: 2.681. The sixth milestone from the City, there, bears witne 2.682. To the sacrifice of a sheep’s entrails to you, Terminus. 2.683. The lands of other races have fixed boundaries: 2.684. The extent of the City of Rome and the world is one. 2.685. Now I have to tell of the Flight of the King: 2.686. The sixth day from the end of the month has that name. 2.860. From the horse races the god views on his Fields. 3.135. If you doubt that the Kalends of March began the year, 3.136. You can refer to the following evidence. 3.137. The priest’s laurel branch that remained all year, 3.138. Was removed then, and fresh leaves honoured. 3.139. Then the king’s door is green with Phoebus’ bough, 3.140. Set there, and at your doors too, ancient wards. 3.141. And the withered laurel is taken from the Trojan hearth, 3.142. So Vesta may be brightly dressed with new leaves. 3.143. Also, it’s said, a new fire is lit at her secret shrine, 3.144. And the rekindled flame acquires new strength. 3.205. When the wives gathered to the call in Juno’s temple: 5.485. And soon the silent spirits were called Lemures too: 5.486. That’s the meaning of the word, that’s its force. 5.487. And the ancients closed the temples on these days, 5.488. As you see them shut still at the season of the dead. 5.489. It’s a time when it’s not suitable for widows or virgin 5.490. To wed: she who marries then won’t live long. 5.491. And if you attend to proverbs, then, for that reason too, 5.492. People say unlucky women wed in the month of May.

47. Dionysius of Halycarnassus, Roman Antiquities, None (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 75

3.69.6. From this circumstance the augurs concluded that no occasion would ever cause the removal of the boundaries of the Romans' city or impair its vigour; and both have proved true down to my day, which is already the twenty-fourth generation. The most celebrated of the augurs, the one who changed the position of the altars and marked out the area for temple of Jupiter and in other things foretold the will of the gods to the people by his prophetic art, had for his common and first name Nevius, and for his family name Attius; and he is conceded to have been the most favoured by the gods of all the experts in his profession and to have gained the greatest reputation by it, having displayed some extraordinary and incredible instances of his augural skill. of these I shall give one, which I have selected because it has seemed the most wonderful to me; but first I shall relate from what chance he got his start and by what opportunities vouchsafed to him by the gods he attained to such distinction as to make all the other augurs of his day appear negligible in comparison.

48. Propertius, Elegies, 4.7 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •cult of the dead, roman Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 41

49. Apollodorus, Bibliotheca, 2.5.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •dead, cult ofthe dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 100

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.

50. Appian, Civil Wars, 1.117 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •dead, cult ofthe dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 107, 108

51. Josephus Flavius, Jewish War, 1.32, 1.148, 6.98 (1st cent. CE - 1st cent. CE) Tagged with subjects: •destruction of other kinds of offerings by fire, in the cult of the dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 235

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.

52. Josephus Flavius, Jewish Antiquities, 8.4.1, 19.272 (1st cent. CE - 1st cent. CE) Tagged with subjects: •dead, cult ofthe dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 80, 108

19.272. 6. Now, a few days after this, as the Parental solemnities were just at hand, the Roman multitude made their usual oblations to their several ghosts, and put portions into the fire in honor of Cherea, and besought him to be merciful to them, and not continue his anger against them for their ingratitude. And this was the end of the life that Cherea came to.

53. Statius, Siluae, 3.3.201 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cult of the dead, roman Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 42

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

55. Plutarch, Mark Antony, 19.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •dead, cult ofthe dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 108

56. Plutarch, Aristides, 21.1-21.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •blood, use in the cult of the dead •dead, cult ofthe dead •immortality,, and the cult of the war dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 122, 262, 267, 285

21.1. ἐκ τούτου γενομένης ἐκκλησίας κοινῆς τῶν Ἑλλήνων ἔγραψεν Ἀριστείδης ψήφισμα συνιέναι μὲν εἰς Πλαταιὰς καθʼ ἕκαστον ἐνιαυτὸν ἀπὸ τῆς Ἑλλάδος προβούλους καὶ θεωρούς, ἄγεσθαι δὲ πενταετηρικὸν ἀγῶνα τῶν Ἐλευθερίων. εἶναι δὲ σύνταξιν Ἑλληνικὴν μυρίας μὲν ἀσπίδας, χιλίους δὲ ἵππους, ναῦς δʼ ἑκατὸν ἐπὶ τὸν πρὸς βαρβάρους πόλεμον, Πλαταιεῖς δʼ ἀσύλους καὶ ἱεροὺς ἀφεῖσθαι τῷ θεῷ θύοντας ὑπὲρ τῆς Ἑλλάδος. 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.

21.1. 21.2. 21.3. 21.4.

57. Plutarch, Cato The Elder, 15.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •dead, cult ofthe dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 108, 109

15.3. λέγεται δὲ καὶ νεανίσκῳ τινὶ τεθνηκότος πατρὸς ἐχθρὸν ἠτιμωκότι καὶ πορευομένῳ διʼ ἀγορᾶς μετὰ τὴν δίκην ἀπαντήσας ὁ Κάτων δεξιώσασθαι καὶ εἰπεῖν, ὅτι ταῦτα χρὴ τοῖς γονεῦσιν ἐναγίζειν, οὐκ ἄρνας οὐδʼ ἐρίφους, ἀλλʼ ἐχθρῶν δάκρυα καὶ καταδίκας. οὐ μὴν οὐδʼ αὐτός ἐν τῇ πολιτείᾳ περιῆν ἀθῷος, ἀλλʼ ὅπου τινὰ λαβὴν παράσχοι τοῖς ἐχθροῖς, κρινόμενος καὶ κινδυνεύων διετέλει.

15.3.

58. Tacitus, Annals, 2.82.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •dead, cult of the Found in books: Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 75

59. Plutarch, Virtues of Women, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •dead, cult ofthe dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 334

60. Plutarch, Greek Questions, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •destruction of other kinds of offerings by fire, in the cult of the dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 230

61. Plutarch, Roman Questions, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 76

62. Seneca The Younger, Letters, 41.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •dead, cult of the Found in books: Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 75

63. Arrian, Anabasis of Alexander, 4.11.2-4.11.3 (1st cent. CE - missingth cent. CE) Tagged with subjects: •dead, cult ofthe dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 334

4.11.2. Καλλισθένην δὲ ὑπολαβόντα, Ἀλέξανδρον μὲν, εἰπεῖν, ὦ Ἀνάξαρχε, οὐδεμιᾶς ἀνάξιον ἀποφαίνω τιμῆς ὅσαι ξύμμετροι ἀνθρώπῳ· ἀλλὰ διακεκρίσθαι γὰρ τοῖς ἀνθρώποις ὅσαι τε ἀνθρώπιναι τιμαὶ καὶ ὅσαι θεῖαι πολλοῖς μὲν καὶ ἄλλοις, καθάπερ ναῶν τε οἰκοδομήσει καὶ ἀγαλμάτων ἀναστάσει καὶ τεμένη ὅτι τοῖς θεοῖς ἐξαιρεῖται καὶ θύεται ἐκείνοις καὶ σπένδεται, καὶ ὕμνοι μὲν ἐς τοὺς θεοὺς ποιοῦνται, ἔπαινοι δὲ ἐς ἀνθρώπους, — ἀτὰρ οὐχ ἥκιστα τῷ τῆς προσκυνήσεως νόμῳ. 4.11.3. τοὺς μὲν γὰρ ἀνθρώπους φιλεῖσθαι πρὸς τῶν ἀσπαζομένων, τὸ θεῖον δέ, ὅτι ἄνω που ἱδρυμένον καὶ οὐδὲ ψαῦσαι αὐτοῦ θέμις, ἐπὶ τῷδε ἄρα τῇ προσκυνήσει γεραίρεται, καὶ χοροὶ τοῖς θεοῖς ἵστανται καὶ παιᾶνες ἐπὶ τοῖς θεοῖς ᾅδονται. καὶ οὐδὲν θαυμαστόν, ὁπότε γε καὶ αὐτῶν τῶν θεῶν ἄλλοις ἄλλαι τιμαὶ πρόσκεινται, καὶ ναὶ μὰ Δία ἥρωσιν ἄλλαι, καὶ αὗται ἀποκεκριμέναι τοῦ θείου.

64. Plutarch, On Isis And Osiris, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •dead, cult ofthe dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 111

359b. For they say that Diochites is the name given to a small town, on the ground that it alone contains the true tomb; and that the prosperous and influential men among the Egyptians are mostly buried in Abydos, since it is the object of their ambition to be buried in the same ground with the body of Osiris. In Memphis, however, they say, the Apis is kept, being the image of the soul of Osiris, whose body also lies there. The name of this city some interpret as "the haven of the good" and others as meaning properly the "tomb of Osiris." They also say that the sacred island by Philae at all other times is untrodden by man and quite unapproachable, and even birds do not alight on it nor fishes approach it; yet, at one special time, the priests cross over to it, and perform the sacrificial rites for the dead, and lay wreaths upon the tomb, which lies in the encompassing shade of a persea- tree, which surpasses in height any olive.

65. Festus Sextus Pompeius, De Verborum Significatione, 144.14-146.2, 304.5, 304.6, 304.7, 304.8, 304.9, 304.10, 304.11, 310.12, 310.13, 310.14, 310.15, 310.16, 310.17, 310.18, 310.19, 310.20, 310.21, 418.33-420.6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 72

66. Tertullian, On The Resurrection of The Flesh, 13.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •dead, cult of the Found in books: Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 171

67. Heliodorus, Ethiopian Story, 1.17.5, 1.28.1, 2.18.2, 2.35.2, 3.5.2-3.5.3, 6.14.3-6.14.6, 10.16.7 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 66, 69, 265

68. Tertullian, On Monogamy, 10.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •dead, cult of the Found in books: Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 171

69. Cassius Dio, Roman History, 64.7.3, 64.13.5, 68.8.2, 69-11.1, 76.13.1, 78.12.6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 107

68.8.2. Nevertheless he engaged the foe, and saw many wounded on his own side and killed many of the enemy. And when the bandages gave out, he is said not to have spared even his own clothing, but to have cut it up into strips. In honour of the soldiers who had died in the battle he ordered an altar to be erected and funeral rites to be performed annually.

70. Tertullian, On The Crown, 3.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •dead, cult of the Found in books: Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 171

71. Lucian, The Downward Journey, Or The Tyrant, 2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •dead, cult ofthe dead •destruction of other kinds of offerings by fire, in the cult of the dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 104, 105, 106

72. Lucian, The Lover of Lies, 21, 14 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 66, 69, 266

73. Tertullian, Apology, 13 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •dead, cult of the Found in books: Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 75

13. But they are gods to us, you say. And how is it, then, that in utter inconsistency with this, you are convicted of impious, sacrilegious, and irreligious conduct to them, neglecting those you imagine to exist, destroying those who are the objects of your fear, making mock of those whose honour you avenge? See now if I go beyond the truth. First, indeed, seeing you worship, some one god, and some another, of course you give offense to those you do not worship. You cannot continue to give preference to one without slighting another, for selection implies rejection. You despise, therefore, those whom you thus reject; for in your rejection of them, it is plain you have no dread of giving them offense. For, as we have already shown, every god depended on the decision of the senate for his godhead. No god was he whom man in his own counsels did not wish to be so, and thereby condemned. The family deities you call Lares, you exercise a domestic authority over, pledging them, selling them, changing them - making sometimes a cooking-pot of a Saturn, a firepan of a Minerva, as one or other happens to be worn down, or broken in its long sacred use, or as the family head feels the pressure of some more sacred home necessity. In like manner, by public law you disgrace your state gods, putting them in the auction-catalogue, and making them a source of revenue. Men seek to get the Capitol, as they seek to get the herb market, under the voice of the crier, under the auction spear, under the registration of the qu stor. Deity is struck off and farmed out to the highest bidder. But indeed lands burdened with tribute are of less value; men under the assessment of a poll-tax are less noble; for these things are the marks of servitude. In the case of the gods, on the other hand, the sacredness is great in proportion to the tribute which they yield; nay, the more sacred is a god, the larger is the tax he pays. Majesty is made a source of gain. Religion goes about the taverns begging. You demand a price for the privilege of standing on temple ground, for access to the sacred services; there is no gratuitous knowledge of your divinities permitted - you must buy their favours with a price. What honours in any way do you render to them that you do not render to the dead? You have temples in the one case just as in the other; you have altars in the one case as in the other. Their statues have the same dress, the same insignia. As the dead man had his age, his art, his occupation, so it is with the deity. In what respect does the funeral feast differ from the feast of Jupiter? Or the bowl of the gods from the ladle of the manes? Or the undertaker from the soothsayer, as in fact this latter personage also attends upon the dead? With perfect propriety you give divine honours to your departed emperors, as you worship them in life. The gods will count themselves indebted to you; nay, it will be matter of high rejoicing among them that their masters are made their equals. But when you adore Larentina, a public prostitute - I could have wished that it might at least have been Lais or Phryne - among your Junos, and Cereses, and Dianas; when you instal in your Pantheon Simon Magus, giving him a statue and the title of Holy God; when you make an infamous court page a god of the sacred synod, although your ancient deities are in reality no better, they will still think themselves affronted by you, that the privilege antiquity conferred on them alone, has been allowed to others.

74. Athenaeus, The Learned Banquet, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •dead, cult ofthe dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 87

75. Tertullian, To The Heathen, 1.10 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •dead, cult of the Found in books: Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 75

1.10. Pour out now all your venom; fling against this name of ours all your shafts of calumny: I shall stay no longer to refute them; but they shall by and by be blunted, when we come to explain our entire discipline. I shall content myself now indeed with plucking these shafts out of our own body, and hurling them back on yourselves. The same wounds which you have inflicted on us by your charges I shall show to be imprinted on yourselves, that you may fall by your own swords and javelins. Now, first, when you direct against us the general charge of divorcing ourselves from the institutions of our forefathers, consider again and again whether you are not yourselves open to that accusation in common with us. For when I look through your life and customs, lo, what do I discover but the old order of things corrupted, nay, destroyed by you? of the laws I have already said, that you are daily supplanting them with novel decrees and statutes. As to everything else in your manner of life, how great are the changes you have made from your ancestors - in your style, your dress, your equipage, your very food, and even in your speech; for the old-fashioned you banish, as if it were offensive to you! Everywhere, in your public pursuits and private duties, antiquity is repealed; all the authority of your forefathers your own authority has superseded. To be sure, you are for ever praising old customs; but this is only to your greater discredit, for you nevertheless persistently reject them. How great must your perverseness have been, to have bestowed approbation on your ancestors' institutions, which were too inefficient to be lasting, all the while that you were rejecting the very objects of your approbation! But even that very heir-loom of your forefathers, which you seem to guard and defend with greatest fidelity, in which you actually find your strongest grounds for impeaching us as violators of the law, and from which your hatred of the Christian name derives all its life - I mean the worship of the gods - I shall prove to be undergoing ruin and contempt from yourselves no less than (from us) - unless it be that there is no reason for our being regarded as despisers of the gods like yourselves, on the ground that nobody despises what he knows has absolutely no existence. What certainly exists can be despised. That which is nothing, suffers nothing. From those, therefore, to whom it is an existing thing, must necessarily proceed the suffering which affects it. All the heavier, then, is the accusation which burdens you who believe that there are gods and (at the same time) despise them, who worship and also reject them, who honour and also assail them. One may also gather the same conclusion from this consideration, above all: since you worship various gods, some one and some another, you of course despise those which you do not worship. A preference for the one is not possible without slighting the other, and no choice can be made without a rejection. He who selects some one out of many, has already slighted the other which he does not select. But it is impossible that so many and so great gods can be worshipped by all. Then you must have exercised your contempt (in this matter) even at the beginning, since indeed you were not then afraid of so ordering things, that all the gods could not become objects of worship to all. For those very wise and prudent ancestors of yours, whose institutions you know not how to repeal, especially in respect of your gods, are themselves found to have been impious. I am much mistaken, if they did not sometimes decree that no general should dedicate a temple, which he may have vowed in battle, before the senate gave its sanction; as in the case of Marcus Æmilius, who had made a vow to the god Alburnus. Now is it not confessedly the greatest impiety, nay, the greatest insult, to place the honour of the Deity at the will and pleasure of human judgment, so that there cannot be a god except the senate permit him? Many times have the censors destroyed (a god) without consulting the people. Father Bacchus, with all his ritual, was certainly by the consuls, on the senate's authority, cast not only out of the city, but out of all Italy; while Varro informs us that Serapis also, and Isis, and Arpocrates, and Anubis, were excluded from the Capitol, and that their altars which the senate had thrown down were only restored by the popular violence. The Consul Gabinius, however, on the first day of the ensuing January, although he gave a tardy consent to some sacrifices, in deference to the crowd which assembled, because he had failed to decide about Serapis and Isis, yet held the judgment of the senate to be more potent than the clamour of the multitude, and forbade the altars to be built. Here, then, you have among your own forefathers, if not the name, at all events the procedure, of the Christians, which despises the gods. If, however, you were even innocent of the charge of treason against them in the honour you pay them, I still find that you have made a consistent advance in superstition as well as impiety. For how much more irreligious are you found to be! There are your household gods, the Lares and the Penates, which you possess by a family consecration: you even tread them profanely under foot, you and your domestics, by hawking and pawning them for your wants or your whims. Such insolent sacrilege might be excusable, if it were not practised against your humbler deities; as it is, the case is only the more insolent. There is, however, some consolation for your private household gods under these affronts, that you treat your public deities with still greater indignity and insolence. First of all, you advertise them for auction, submit them to public sale, knock them down to the highest bidder, when you every five years bring them to the hammer among your revenues. For this purpose you frequent the temple of Serapis or the Capitol, hold your sales there, conclude your contracts, as if they were markets, with the well-known voice of the crier, (and) the self-same levy of the qu stor. Now lands become cheaper when burdened with tribute, and men by the capitation tax diminish in value (these are the well-known marks of slavery). But the gods, the more tribute they pay, become more holy; or rather, the more holy they are, the more tribute do they pay. Their majesty is converted into an article of traffic; men drive a business with their religion; the sanctity of the gods is beggared with sales and contracts. You make merchandise of the ground of your temples, of the approach to your altars, of your offerings, of your sacrifices. You sell the whole divinity (of your gods). You will not permit their gratuitous worship. The auctioneers necessitate more repairs than the priests. It was not enough that you had insolently made a profit of your gods, if we would test the amount of your contempt; and you are not content to have withheld honour from them, you must also depreciate the little you do render to them by some indignity or other. What, indeed, do you do by way of honouring your gods, which you do not equally offer to your dead? You build temples for the gods, you erect temples also to the dead; you build altars for the gods, you build them also for the dead; you inscribe the same superscription over both; you sketch out the same lineaments for their statues- as best suits their genius, or profession, or age; you make an old man of Saturn, a beardless youth of Apollo; you form a virgin from Diana; in Mars you consecrate a soldier, a blacksmith in Vulcan. No wonder, therefore, if you slay the same victims and burn the same odours for your dead as you do for your gods. What excuse can be found for that insolence which classes the dead of whatever sort as equal with the gods? Even to your princes there are assigned the services of priests and sacred ceremonies, and chariots, and cars, and the honours of the solisternia and the lectisternia, holidays and games. Rightly enough, since heaven is open to them; still it is none the less contumelious to the gods: in the first place, because it could not possibly be decent that other beings should be numbered with them, even if it has been given to them to become divine after their birth; in the second place, because the witness who beheld the man caught up into heaven would not forswear himself so freely and palpably before the people, if it were not for the contempt felt about the objects sworn to both by himself and those who allow the perjury. For these feel of themselves, that what is sworn to is nothing; and more than that, they go so far as to fee the witness, because he had the courage to publicly despise the avengers of perjury. Now, as to that, who among you is pure of the charge of perjury? By this time, indeed, there is an end to all danger in swearing by the gods, since the oath by C sar carries with it more influential scruples, which very circumstance indeed tends to the degradation of your gods; for those who perjure themselves when swearing by C sar are more readily punished than those who violate an oath to a Jupiter. But, of the two kindred feelings of contempt and derision, contempt is the more honourable, having a certain glory in its arrogance; for it sometimes proceeds from confidence, or the security of consciousness, or a natural loftiness of mind. Derision, however, is a more wanton feeling, and so far it points more directly to a carping insolence. Now only consider what great deriders of your gods you show yourselves to be! I say nothing of your indulgence of this feeling during your sacrificial acts, how you offer for your victims the poorest and most emaciated creatures; or else of the sound and healthy animals only the portions which are useless for food, such as the heads and hoofs, or the plucked feathers and hair, and whatever at home you would have thrown away. I pass over whatever may seem to the taste of the vulgar and profane to have constituted the religion of your forefathers; but then the most learned and serious classes (for seriousness and wisdom to some extent profess to be derived from learning) are always, in fact, the most irreverent towards your gods; and if their learning ever halts, it is only to make up for the remissness by a more shameful invention of follies and falsehoods about their gods. I will begin with that enthusiastic fondness which you show for him from whom every depraved writer gets his dreams, to whom you ascribe as much honour as you derogate from your gods, by magnifying him who has made such sport of them. I mean Homer by this description. He it is, in my opinion, who has treated the majesty of the Divine Being on the low level of human condition, imbuing the gods with the falls and the passions of men; who has pitted them against each other with varying success, like pairs of gladiators: he wounds Venus with an arrow from a human hand; he keeps Mars a prisoner in chains for thirteen months, with the prospect of perishing; he parades Jupiter as suffering a like indignity from a crowd of celestial (rebels;) or he draws from him tears for Sarpedon; or he represents him wantoning with Juno in the most disgraceful way, advocating his incestuous passion for her by a description and enumeration of his various amours. Since then, which of the poets has not, on the authority of their great prince, calumniated the gods, by either betraying truth or feigning falsehood? Have the dramatists also, whether in tragedy or comedy, refrained from making the gods the authors of the calamities and retributions (of their plays)? I say nothing of your philosophers, whom a certain inspiration of truth itself elevates against the gods, and secures from all fear in their proud severity and stern discipline. Take, for example, Socrates. In contempt of your gods, he swears by an oak, and a dog, and a goat. Now, although he was condemned to die for this very reason, the Athenians afterwards repented of that condemnation, and even put to death his accusers. By this conduct of theirs the testimony of Socrates is replaced at its full value, and I am enabled to meet you with this retort, that in his case you have approbation bestowed on that which is now-a-days reprobated in us. But besides this instance there is Diogenes, who, I know not to what extent, made sport of Hercules; while Varro, that Diogenes of the Roman cut, introduces to our view some three hundred Joves, or, as they ought to be called, Jupiters, (and all) without heads. Your other wanton wits likewise minister to your pleasures by disgracing the gods. Examine carefully the sacrilegious beauties of your Lentuli and Hostii; now, is it the players or your gods who become the objects of your mirth in their tricks and jokes? Then, again, with what pleasure do you take up the literature of the stage, which describes all the foul conduct of the gods! Their majesty is defiled in your presence in some unchaste body. The mask of some deity, at your will, covers some infamous paltry head. The Sun mourns for the death of his son by a lightning-flash amid your rude rejoicing. Cybele sighs for a shepherd who disdains her, without raising a blush on your cheek; and you quietly endure songs which celebrate the gallantries of Jove. You are, of course, possessed of a more religious spirit in the show of your gladiators, when your gods dance, with equal zest, over the spilling of human blood, (and) over those filthy penalties which are at once their proof and plot for executing your criminals, or else (when) your criminals are punished personating the gods themselves. We have often witnessed in a mutilated criminal your god of Pessinum, Attis; a wretch burnt alive has personated Hercules. We have laughed at the sport of your mid-day game of the gods, when Father Pluto, Jove's own brother, drags away, hammer in hand, the remains of the gladiators; when Mercury, with his winged cap and heated wand, tests with his cautery whether the bodies were really lifeless, or only feigning death. Who now can investigate every particular of this sort although so destructive of the honour of the Divine Being, and so humiliating to His majesty? They all, indeed, have their origin in a contempt (of the gods), on the part both of those who practise these personations, as well as of those who are susceptible of being so represented. I hardly know, therefore, whether your gods have more reason to complain of yourselves or of us. After despising them on the one hand, you flatter them on the other; if you fail in any duty towards them, you appease them with a fee; in short, you allow yourselves to act towards them in any way you please. We, however, live in a consistent and entire aversion to them.

76. Philostratus The Athenian, Life of Apollonius, 4.16, 6.11 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •blood, use in the cult of the dead •dead, cult ofthe dead •destruction of other kinds of offerings by fire, in the cult of the dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 66, 266

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. 6.11. ταῦτα εἰπόντος ἐστράφησαν ἐς τὸν ̓Απολλώνιον πάντες, οἱ μὲν ἀμφ' αὐτόν, ὡς ἀντιλέξοι, γιγνώσκοντες, οἱ δὲ ἀμφὶ τὸν Θεσπεσίωνα θαυμάζοντες, ὅ τι ἀντερεῖ. ὁ δὲ ἐπαινέσας αὐτὸν τῆς εὐροίας καὶ τοῦ τόνου “μή τι” ἔφη “προστίθης;” “μὰ Δί',” εἶπεν “εἴρηκα γάρ.” τοῦ δ' αὖ ἐρομένου “μὴ τῶν ἄλλων τις Αἰγυπτίων;” “πάντων” ἔφη “δἰ ἐμοῦ ἤκουσας.” ἐπισχὼν οὖν ὀλίγον καὶ τοὺς ὀφθαλμοὺς ἐρείσας ἐς τὰ εἰρημένα οὑτωσὶ ἔλεξεν: “ἡ μὲν ̔Ηρακλέους αἵρεσις, ἥν φησι Πρόδικος ἐν ἐφήβῳ ἑλέσθαι αὐτόν, ὑγιῶς τε ὑμῖν λέλεκται καὶ κατὰ τὸν φιλοσοφίας νοῦν, ὦ σοφοὶ Αἰγυπτίων, προσήκει δέ μοι οὐδέν: οὔτε γὰρ ξυμβούλους ὑμάς βίου ποιησόμενος ἥκω πάλαι γε ᾑρημένος τὸν ἐμαυτῷ δόξαντα, πρεσβύτατός τε ὑμῶν πλὴν Θεσπεσίωνος ἀφιγμένος αὐτὸς ἂν μᾶλλον εἰκότως ξυνεβούλευον ὑμῖν σοφίας αἵρεσιν, εἰ μήπω ᾑρημένοις ἐνέτυχον. ὢν δ' ὅμως τηλικόσδε καὶ σοφίας ἐπὶ τοσόνδε ἀφιγμένος οὐκ ὀκνήσω λογισταῖς ὑμῖν τῆς ἐμαυτοῦ βουλῆς χρήσασθαι διδάσκων, ὡς ὀρθῶς εἱλόμην ταῦτα, ὧν μήπω βελτίω ἐπὶ νοῦν ἦλθέ μοι. κατιδὼν γάρ τι ἐν Πυθαγόρου μέγα καὶ ὡς ὑπὸ σοφίας ἀρρήτου μὴ μόνον γιγνώσκοι ἑαυτόν, ὅστις εἴη, ἀλλὰ καὶ ὅστις γένοιτο, βωμῶν τε ὡς καθαρὸς ἅψαιτο καὶ ὡς ἀχράντῳ μὲν ἐμψύχου βρώσεως γαστρὶ χρήσαιτο, καθαρῷ δὲ σώματι πάντων ἐσθημάτων, ὁπόσα θνησειδίων ξύγκειται, γλῶττάν τε ὡς πρῶτος ἀνθρώπων ξυνέσχε βοῦν ἐπ' αὐτῇ σιωπῆς εὑρὼν δόγμα, καὶ τὴν ἄλλην φιλοσοφίαν ὡς χρησμώδη καὶ ἀληθῆ κατεστήσατο, ἔδραμον ἐπὶ τὰς ἐκείνου δόξας, οὐ μίαν σοφίαν ἐκ δυοῖν ἑλόμενος, ὡς σύ, βέλτιστε Θεσπεσίων, ξυμβουλεύεις. παραστήσασα γάρ μοι φιλοσοφία τὰς ἑαυτῆς δόξας, ὁπόσαι εἰσί, περιβαλοῦσά τε αὐταῖς κόσμον, ὃς ἑκάστῃ οἰκεῖος, ἐκέλευσεν ἐς αὐτὰς βλέπειν καὶ ὑγιῶς αἱρεῖσθαι: ὥρα μὲν οὖν σεμνή τε ἁπασῶν ἦν καὶ θεία, καὶ κατέμυσεν ἄν τις πρὸς ἐνίας αὐτῶν ὑπ' ἐκπλήξεως, ἐμοὶ δὲ εἱστήκει τὸ ὄμμα ἐς πάσας, καὶ γάρ με καὶ παρεθάρρυνον αὐταὶ προσαγόμεναί τε καὶ προκηρύττουσαι, ὁπόσα δώσουσιν, ἐπεὶ δ' ἡ μέν τις αὐτῶν οὐδὲν μοχθήσαντι πολὺν ἐπαντλήσειν ἔφασκεν ἡδονῶν ἐσμόν, ἡ δ' αὖ μοχθήσαντα ἀναπαύσειν, ἡ δ' ἐγκαταμίξειν εὐφροσύνας τῷ μόχθῳ, πανταχοῦ δὲ ἡδοναὶ διεφαίνοντο καὶ ἄνετοι μὲν ἡνίαι γαστρός, ἑτοίμη δὲ χεὶρ ἐς πλοῦτον, χαλινὸς δὲ οὐδεὶς ὀμμάτων, ἀλλ' ἔρωτές τε καὶ ἵμεροι καὶ τὰ τοιαῦτα πάθη ξυνεχωρεῖτο, μία δὲ αὐτῶν ἴσχειν μὲν τῶν τοιούτων ἐκόμπαζε, θρασεῖα δὲ ἦν καὶ φιλολοίδορος καὶ ἀπηγκωνισμένη πάντα, εἶδον σοφίας εἶδος ἄρρητον, οὗ καὶ Πυθαγόρας ποτὲ ἡττήθη, καὶ εἱστήκει δὲ ἄρα οὐκ ἐν ταῖς πολλαῖς, ἀλλ' ἀπετέτακτο αὐτῶν καὶ ἐσιώπα, ξυνεῖσα δέ, ὡς ταῖς μὲν ἄλλαις οὐ ξυντίθεμαι, τὰ δὲ ἐκείνης οὔπω οἶδα “μειράκιον,” εἶπεν, “ἀηδὴς ἐγὼ καὶ μεστὴ πόνων:” εἰ γὰρ ἀφίκοιτό τις ἐς ἤθη τὰ ἐμά, τράπεζαν μέν, ὁπόση ἐμψύχων, ἀνῃρῆσθαι πᾶσαν ̔ἂν' ἕλοιτο, οἴνου δὲ ἐκλελῆσθαι καὶ τὸν σοφίας μὴ ἐπιθολοῦν κρατῆρα, ὃς ἐν ταῖς ἀοίνοις ψυχαῖς ἕστηκεν, οὐδὲ χλαῖνα θάλψει αὐτόν, οὐδὲ ἔριον, ὃ ἀπ' ἐμψύχου ἐπέχθη, ὑπόδημα δὲ αὐτοῖς βύβλου δίδωμι καὶ καθεύδειν ὡς ἔτυχε, κἂν ἀφροδισίων ἡττηθέντας αἴσθωμαι, βάραθρά ἐστί μοι, καθ' ὧν σοφίας ὀπαδὸς δίκη φέρει τε αὐτοὺς καὶ ὠθεῖ, χαλεπὴ δ' οὕτως ἐγὼ τοῖς τἀμὰ αἱρουμένοις, ὡς καὶ δεσμὰ γλώττης ἐπ' αὐτοὺς ἔχειν. ἃ δ' ἐστί σοι καρτερήσαντι ταῦτα, ἐμοῦ μάθε: σωφροσύνη μὲν καὶ δικαιοσύνη αὐτόθεν, ζηλωτὸν δὲ ἡγεῖσθαι μηδένα τυράννοις τε φοβερὸν εἶναι μᾶλλον ἢ ὑπ' αὐτοῖς κεῖσθαι, θεοῖς τε ἡδίω φαίνεσθαι μικρὰ θύσαντα ἢ οἱ προχέοντες αὐτοῖς τὸ τῶν ταύρων αἷμα, καθαρῷ δὲ ὄντι σοι καὶ προγιγνώσκειν δώσω καὶ τοὺς ὀφθαλμοὺς οὕτω τι ἐμπλήσω ἀκτῖνος, ὡς διαγιγνώσκειν μὲν θεόν, γιγνώσκειν δὲ ἥρωα, σκιοειδῆ δ' ἐλέγχειν φαντάσματα, ὅτε ψεύδοιντο εἴδη ἀνθρώπων.” ἥδε μοι βίου αἵρεσις, ὦ σοφοὶ Αἰγυπτίων, ἣν ὑγιῶς τε καὶ κατὰ τὸν Πυθαγόραν ἑλόμενος οὔτε ἐψευσάμην οὔτε ἐψεύσθην, ἐγενόμην μὲν γὰρ ἃ χρὴ τὸν φιλοσοφήσαντα, φιλοσοφοῦντι δὲ ὁπόσα δώσειν ἔφη, πάντ' ἔχω. ἐφιλοσόφησα γὰρ ὑπὲρ γενέσεως τῆς τέχνης καὶ ὁπόθεν αὐτῆς αἱ ἀρχαί, καί μοι ἔδοξεν ἀνδρῶν εἶναι περιττῶν τὰ θεῖα ψυχήν τε ἄριστα ἐσκεμμένων, ἧς τὸ ἀθάνατόν τε καὶ ἀγέννητον πηγαὶ γενέσεως. ̓Αθηναίοις μὲν οὖν οὐ πάνυ προσήκων ἐφαίνετό μοι ὅδε ὁ λόγος, τὸν γὰρ Πλάτωνος λόγον, ὃν θεσπεσίως ἐκεῖ καὶ πανσόφως ὑπὲρ ψυχῆς ἀνεφθέγξατο, αὐτοὶ διέβαλλον ἐναντίας ταύτῃ καὶ οὐκ ἀληθεῖς δόξας ὑπὲρ ψυχῆς προσέμενοι, ἔδει δὲ σκοπεῖν, τίς μὲν εἴη πόλις, ποίων δὲ ἀνδρῶν ἔθνος, παρ' οἷς οὐχ ὁ μέν τίς, ὁ δὲ οὔ, πᾶσα δὲ ἡλικία ταὐτὸν ὑπὲρ ψυχῆς φθέγγοιτο κἀγὼ μὲν νεότητός τε οὕτως ἀγούσης καὶ τοῦ μήπω ξυνιέναι πρὸς ὑμᾶς ἔβλεψα, ἐπειδὴ πλεῖστα ἐλέγεσθε ὑπερφυῶς εἰδέναι, καὶ πρὸς τὸν διδάσκαλον τὸν ἐμαυτοῦ διῄειν ταῦτα, ὁ δὲ ἐφιστάς με “εἰ τῶν ἐρώντων” εἶπεν “ἐτύγχανες ὢν ἢ τὴν ἡλικίαν ἐχόντων τοῦ ἐρᾶν, εἶτα μειρακίῳ καλῷ ἐντυχὼν καὶ ἀγασθεὶς αὐτὸ τῆς ὥρας σὺ δὲ καὶ ὅτου εἴη παῖς ἐζήτεις, ἦν δὲ ὁ μὲν ἱπποτρόφου καὶ στρατηγοῦ πατρὸς καὶ χορηγοὶ οἱ πάπποι, σὺ δ' αὐτὸν τριηράρχου τινὸς ἢ φυλάρχου ἐκάλεις, ἆρά γ' ἂν οἴει προσάγεσθαι τὰ παιδικὰ τούτοις, ἢ κἂν ἀηδὴς δόξαι μὴ πατρόθεν ὀνομάζων τὸ μειράκιον, ἀλλ' ἀπ' ἐκφύλου σπορᾶς καὶ νόθου; σοφίας οὖν ἐρῶν, ἣν ̓Ινδοὶ εὗρον, οὐκ ἀπὸ τῶν φύσει πατέρων ὀνομάζεις αὐτήν, ἀλλ' ἀπὸ τῶν θέσει καὶ δίδως τι μεῖζον Αἰγυπτίοις, ἢ εἰ πάλιν αὐτοῖς, ὡς αὐτοὶ ᾅδουσι, μέλιτι ξυγκεκραμένος ἀναβαίη ὁ Νεῖλος; ταῦτά με πρὸ ὑμῶν ἐπ' ̓Ινδοὺς ἔτρεψεν ἐνθυμηθέντα περὶ αὐτῶν, ὡς λεπτότεροι μὲν τὴν ξύνεσιν οἱ τοιοίδε ἄνθρωποι καθαρωτέραις ὁμιλοῦντες ἀκτῖσιν, ἀληθέστεροι δὲ τὰς περὶ φύσεώς τε καὶ θεῶν δόξας, ἅτε ἀγχίθεοι καὶ πρὸς ἀρχαῖς τῆς ζῳογόνου καὶ θερμῆς οὐσίας οἰκοῦντες: ἐντυχών τε αὐτοῖς ἔπαθόν τι πρὸς τὴν ἐπαγγελίαν τῶν ἀνδρῶν, ὁποῖον λέγονται πρὸς τὴν Αἰσχύλου σοφίαν παθεῖν ̓Αθηναῖοι: ποιητὴς μὲν γὰρ οὗτος τραγῳδίας ἐγένετο, τὴν τέχνην δὲ ὁρῶν ἀκατάσκευόν τε καὶ μήπω κεκοσμημένην εἰ μὲν ξυνέστειλε τοὺς χοροὺς ἀποτάδην ὄντας, ἢ τὰς τῶν ὑποκριτῶν ἀντιλέξεις εὗρε παραιτησάμενος τὸ τῶν μονῳδιῶν μῆκος, ἢ τὸ ὑπὸ σκηνῆς ἀποθνήσκειν ἐπενόησεν, ὡς μὴ ἐν φανερῷ σφάττοι, σοφίας μὲν μηδὲ ταῦτα ἀπηλλάχθω, δοκείτω δὲ κἂν ἑτέρῳ παρασχεῖν ἔννοιαν ἧττον δεξιῷ τὴν ποίησιν, ὁ δ' ἐνθυμηθεὶς μὲν ἑαυτόν, ὡς ἐπάξιον τοῦ τραγῳδίαν ποιεῖν φθέγγοιτο, ἐνθυμηθεὶς δὲ καὶ τὴν τέχνην, ὡς προσφυᾶ τῷ μεγαλείῳ μᾶλλον ἢ τῷ καταβεβλημένῳ τε καὶ ὑπὸ πόδα, σκευοποιίας μὲν ἥψατο εἰκασμένης τοῖς τῶν ἡρώων εἴδεσιν, ὀκρίβαντος δὲ τοὺς ὑποκριτὰς ἐνεβίβασεν, ὡς ἴσα ἐκείνοις βαίνοιεν, ἐσθήμασί τε πρῶτος ἐκόσμησεν, ἃ πρόσφορον ἥρωσί τε καὶ ἡρωίσιν ἠσθῆσθαι, ὅθεν ̓Αθηναῖοι πατέρα μὲν αὐτὸν τῆς τραγῳδίας ἡγοῦντο, ἐκάλουν δὲ καὶ τεθνεῶτα ἐς Διονύσια, τὰ γὰρ τοῦ Αἰσχύλου ψηφισαμένων ἀνεδιδάσκετο καὶ ἐνίκα ἐκ καινῆς: καίτοι τραγῳδίας μὲν εὖ κεκοσμημένης ὀλίγη χάρις, εὐφραίνει γὰρ ἐν σμικρῷ τῆς ἡμέρας, ὥσπερ ἡ τῶν Διονυσίων ὥρα, φιλοσοφίας δὲ ξυγκειμένης μέν, ὡς Πυθαγόρας ἐδικαίωσεν, ὑποθειαζούσης δέ, ὡς πρὸ Πυθαγόρου ̓Ινδοί, οὐκ ἐς βραχὺν χρόνον ἡ χάρις, ἀλλ' ἐς ἄπειρόν τε καὶ ἀριθμοῦ πλείω. οὐ δὴ ἀπεικός τι παθεῖν μοι δοκῶ φιλοσοφίας ἡττηθεὶς εὖ κεκοσμημένης, ἣν ἐς τὸ πρόσφορον ̓Ινδοὶ στείλαντες ἐφ' ὑψηλῆς τε καὶ θείας μηχανῆς ἐκκυκλοῦσιν: ὡς δὲ ἐν δίκῃ μὲν ἠγάσθην αὐτούς, ἐν δίκῃ δὲ ἡγοῦμαι σοφούς τε καὶ μακαρίους, ὥρα μανθάνειν: εἶδον ἄνδρας οἰκοῦντας ἐπὶ τῆς γῆς καὶ οὐκ ἐπ' αὐτῆς καὶ ἀτειχίστως τετειχισμένους καὶ οὐδὲν κεκτημένους ἢ τὰ πάντων. εἰ δ' αἰνιγμάτων ἅπτομαι, σοφία Πυθαγόρου ξυγχωρεῖ ταῦτα, παρέδωκε γὰρ καὶ τὸ αἰνίττειν διδάσκαλον εὑρὼν σιωπῆς λόγον: σοφίας δὲ ταύτης ἐγένεσθε μὲν καὶ αὐτοὶ Πυθαγόρᾳ ξύμβουλοι χρόνον, ὃν τὰ ̓Ινδῶν ἐπῃνεῖτε, ̓Ινδοὶ τὸ ἀρχαῖον πάλαι ὄντες: ἐπεὶ δ' αἰδοῖ τοῦ λόγου, δι' ὃν ἐκ μηνιμάτων τῆς γῆς ἀφίκεσθε δεῦρο, ἕτεροι μᾶλλον ἐβούλεσθε δοκεῖν ἢ Αἰθίοπες οἱ ἀπὸ ̓Ινδῶν ἥκοντες, πάντα ὑμῖν ἐς τοῦτο ἐδρᾶτο: ὅθεν ἐγυμνώθητε μὲν σκευῆς, ὁπόση ἐκεῖθεν, ὥσπερ ξυναποδυόμενοι τὸ Αἰθίοπες εἶναι, θεοὺς δὲ θεραπεύειν ἐψηφίσασθε τὸν Αἰγύπτιον μᾶλλον ἢ τὸν ὑμέτερον τρόπον, ἐς λόγους τε οὐκ ἐπιτηδείους ὑπὲρ ̓Ινδῶν κατέστητε, ὥσπερ οὐκ αὐτοὶ διαβεβλημένοι τῷ ἀφ' οἵων διαβεβλῆσθαι ἥκειν, καὶ οὐδὲ μετερρύθμισθέ πώ γε τοῦτο, οἳ καὶ τήμερον ἐπίδειξιν αὐτοῦ πεποίησθε φιλολοίδορόν τε καὶ ἰαμβώδη, χρηστὸν οὐδὲν ἐπιτηδεύειν ̓Ινδοὺς φάσκοντες, ἀλλ' ἢ ἐκπλήξεις καὶ ἀγωγάς, καὶ τὰς μὲν ὀφθαλμῶν, τὰς δὲ ὤτων, σοφίαν δὲ οὔπω ἐμὴν εἰδότες ἀναίσθητοι φαίνεσθε τῆς ἐπ' αὐτῇ δόξης, ἐγὼ δ' ὑπὲρ ἐμαυτοῦ μὲν λέξω οὐδέν, εἴην γάρ, ὅ με ̓Ινδοὶ ἡγοῦνται, ̓Ινδῶν δὲ οὐ ξυγχωρῶ ἅπτεσθαι. ἀλλ' εἰ μέν τις ὑγιῶς καὶ ὑμᾶς ἔχει σοφία ̔Ιμεραίου ἀνδρός, ὃς ᾅδων ἐς τὴν ̔Ελένην ἐναντίον τῷ προτέρῳ λόγῳ παλινῳδίαν αὐτὸν ἐκάλεσεν οὐκ ἔστιν ἔτυμος ὁ λόγος οὗτος ἤδη καὶ αὐτοὺς ὥρα λέγειν, ἀμείνω τῆς νῦν παρεστηκυίας μεταλαβόντας περὶ αὐτῶν δόξαν. εἰ δὲ καὶ ἄμουσοι πρὸς παλινῳδίαν ὑμεῖς, ἀλλὰ φείδεσθαί γε χρὴ ἀνδρῶν, οὓς ἀξιοῦντες θεοὶ τῶν αὐτοῖς ὄντων οὐδὲ ἑαυτοὺς ἀπαξιοῦσιν ὧν ἐκεῖνοι πέπανται. διῆλθές τινα, Θεσπεσίων, καὶ περὶ τῆς Πυθοῦς λόγον ὡς ἁπλῶς τε καὶ ἀκατασκεύως χρώσης, καὶ παράδειγμα ἐγένετό σοι τοῦ λόγου νεὼς κηροῦ καὶ πτερῶν ξυντεθείς: ἐμοὶ δὲ ἀκατάσκευα μὲν δοκεῖ οὐδὲ ταῦτα, τὸ γὰρ ξυμφέρετε πτερά τ' οἰωνοὶ κηρόν τε μέλιτται κατασκευαζομένου ἦν οἶκον καὶ οἴκου σχῆμα, ὁ δ', οἶμαι, μικρὰ ταῦτα ἡγούμενος καὶ τῆς ἑαυτοῦ σοφίας ἥττω καὶ ἄλλου ἐδεήθη νεὼ καὶ ἄλλου καὶ μεγάλων ἤδη καὶ ἑκατομπέδων, ἑνὸς δὲ αὐτῶν καὶ χρυσᾶς ἴυγγας ἀνάψαι λέγεται Σειρήνων τινὰ ἐπεχούσας πειθώ, ξυνελέξατό τε τὰ εὐδοκιμώτατα τῶν ἀναθημάτων ἐς τὴν Πυθὼ κόσμου ἕνεκα, καὶ οὔτ' ἀγαλματοποιίαν ἀπήλασεν ἀπάγουσαν αὐτῷ κολοσσοὺς ἐς τὸ ἱερὸν τοὺς μὲν θεῶν, τοὺς δὲ ἀνθρώπων, τοὺς δὲ ἵππων τε καὶ ταύρων καὶ ἑτέρων ζῴων οὔτε Γλαῦκον μετὰ τοῦ ὑποκρατηριδίου ἥκοντα, οὔτε τὴν ἁλισκομένην ̓Ιλίου ἀκρόπολιν, ἣν Πολύγνωτος ἐκεῖ γράφει. οὐ γὰρ δὴ τὸν χρυσόν γε τὸν Λύδιον καλλώπισμα τῆς Πυθοῦς ἡγεῖτο, ἀλλ' ἐκεῖνον μὲν ὑπὲρ τῶν ̔Ελλήνων ἐσήγετο ἐνδεικνύμενος, οἶμαι, αὐτοῖς τὸν τῶν βαρβάρων πλοῦτον, ἵνα γλίχοιντο ἐκείνου μᾶλλον ἢ τοῦ διαπορθεῖν τὰ ἀλλήλων, τὸν δὲ δὴ ̔́Ελληνά τε καὶ προσφυᾶ τῇ ἑαυτοῦ σοφίᾳ τρόπον κατεσκευάζετο καὶ ἠγλάιζε τούτῳ τὴν Πυθώ. ἡγοῦμαι δὲ αὐτὸν κόσμου ἕνεκα καὶ ἐς μέτρα ἐμβιβάζειν τοὺς χρησμούς. εἰ γὰρ μὴ τοῦτο ἐπεδείκνυτο, τοιάσδε ἂν τὰς ἀποκρίσεις ἐποιεῖτο: δρᾶ τὸ δεῖνα ἢ μὴ δρᾶ, καὶ ἴθι ἢ μὴ ἴθι, καὶ ποιοῦ ξυμμάχους ἢ μὴ ποιοῦ, βραχέα γάρ που ταῦτα, ἤ, ὥς φατε ὑμεῖς, γυμνά, ὁ δ' ἵνα μεγαλορρήμων τε φαίνοιτο καὶ ἡδίων τοῖς ἐρωτῶσι, ποιητικὴν ἡρμόσατο, καὶ οὐκ ἀξιοῖ εἶναι, ὅ τι μὴ οἶδεν, ἀλλὰ καὶ τὴν ψάμμον εἰδέναι φησίν, ὁπόση, ἀριθμήσας αὐτήν, καὶ τὰ τῆς θαλάττης μέτρα ξυνειληφέναι πάντα. ἢ καὶ ταῦτα τερατολογίᾳ προσγράφεις, ἐπειδὴ σοβαρῶς αὐτὰ ὁ ̓Απόλλων καὶ ξὺν φρονήματι ὀρθῷ φράζει; εἰ δὲ μὴ ἀχθέσῃ, Θεσπεσίων, τῷ λόγῳ, γρᾶες ἀνημμέναι κόσκινα φοιτῶσιν ἐπὶ ποιμένας, ὅτε δὲ καὶ βουκόλους, ἰώμεναι τὰ νοσοῦντα τῶν θρεμμάτων μαντικῇ, ὥς φασιν, ἀξιοῦσι δὲ σοφαὶ ὀνομάζεσθαι καὶ σοφώτεραι ἢ οἱ ἀτεχνῶς μάντεις: τοῦτό μοι καὶ ὑμεῖς παρὰ τὴν ̓Ινδῶν σοφίαν φαίνεσθε, οἱ μὲν γὰρ θεῖοί τέ εἰσι καὶ κεκόσμηνται κατὰ τὴν Πυθίαν, ὑμεῖς δέ — ἀλλ' οὐδὲν εἰρήσεται περαιτέρω, εὐφημία γὰρ φίλη μὲν ἐμοί, φίλη δὲ ̓Ινδοῖς, ἣν ἀσπαζοίμην ὡς ὀπαδὸν ἅμα καὶ ἡγεμόνα τῆς γλώττης, τὰ μὲν ἐμαυτῷ δυνατὰ θηρεύων ξὺν ἐπαίνῳ τε αὐτῶν καὶ ἔρωτι, ὅ τι δὲ μὴ ἐφικτὸν εἴη μοι, καταλείπων αὐτὸ ἄχραντον ψόγου. σὺ δὲ ̔Ομήρου μὲν ἐν Κυκλωπίᾳ ἀκούων, ὡς ἡ γῆ τοὺς ἀγριωτάτους καὶ ἀνομωτάτους ἄσπορος καὶ ἀνήροτος ἑστιᾷ, χαίρεις τῷ λόγῳ, κἂν ̓Ηδωνοί τινες ἢ Λυδοὶ βακχεύωσιν, οὐκ ἀπιστεῖς, ὡς γάλακτος αὐτοῖς καὶ οἴνου πηγὰς δώσει καὶ ποτιεῖ τούτους, τοὺς δὲ σοφίας ἁπάσης βάκχους ἀφαιρήσῃ δῶρα αὐτόματα παρὰ τῆς γῆς ἥκοντα; τρίποδες δὲ αὐτόματοι καὶ ἐς τὰ ξυμπόσια τῶν θεῶν φοιτῶσι, καὶ ὁ ̓́Αρης ἀμαθής περ ὢν καὶ ἐχθρὸς οὔπω τὸν ̔́Ηφαιστον ἐπ' αὐτοῖς γέγραπται, οὐδ' ἔστιν, ὡς ἤκουσάν ποτε οἱ θεοὶ τοιαύτης γραφῆς: ἀδικεῖς, ̔́Ηφαιστε, κοσμῶν τὸ ξυμπόσιον τῶν θεῶν καὶ περιιστὰς αὐτῷ θαύματα, οὐδὲ ἐπὶ ταῖς δμωαῖς αἰτίαν ποτὲ ἔσχε ταῖς χρυσαῖς ὡς παραφθείρων τὰς ὕλας, ἐπειδὴ τὸν χρυσὸν ἔμπνουν ἐποίει, κόσμου γὰρ ἐπιμελήσεται τέχνη πᾶσα, ὅτι καὶ αὐτὸ τὸ εἶναι τέχνας ὑπὲρ κόσμου εὕρηται. ἀνυποδησία δὲ καὶ τρίβων καὶ πήραν ἀνῆφθαι κόσμου εὕρημα: καὶ γὰρ τὸ γυμνοῦσθαι, καθάπερ ὑμεῖς, ἔοικε μὲν ἀκατασκεύῳ τε καὶ λιτῷ σχήματι, ἐπιτετήδευται δὲ ὑπὲρ κόσμου καὶ οὐδὲ ἄπεστιν αὐτοῦ τὸ ἑτέρῳ φασὶ τύφῳ. τὰ δὲ ̔Ηλίου τε καὶ ̓Ινδῶν πάτρια καὶ ὅπῃ χαίρει θεραπευόμενος ἐχέτω τὸν αὐτῶν νόμον, θεοὶ μὲν γὰρ χθόνιοι βόθρους ἀσπάσονται καὶ τὰ ἐν κοίλῃ τῇ γῇ δρώμενα, ̔Ηλίου δὲ ἀὴρ ὄχημα, καὶ δεῖ τοὺς προσφόρως ᾀσομένους αὐτὸν ἀπὸ γῆς αἴρεσθαι καὶ ξυμμετεωροπολεῖν τῷ θεῷ: τοῦτο δὲ βούλονται μὲν πάντες, δύνανται δὲ ̓Ινδοὶ μόνοι.”

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. 6.11. When he ended, all turned their eyes upon Apollonius; his own followers knowing well that he would reply, while Thespesion's friends wondered what he could say in answer. But he, after praising the fluency and vigor of the Egyptian, merely said: Have you anything more to say? No, by Zeus, said the other, for I have said all I have to say. Then he asked afresh: And has not any one of the rest of the Egyptians anything to say? I am their spokesman, answered his antagonist, and you have heard them all. Apollonius accordingly paused for a minute and then, fixing his eyes, as it were, on the discourse he had heard, he spoke as follows: You have very well described and in a sound philosophic spirit the choice which Prodicus declares Heracles to have made as a young man; but, ye wise men of the Egyptians, it does not apply in the least to myself. For I am not come here to ask your advice about how to live, insomuch as I long ago made choice of the life which seemed best to myself; and as I am older than any of you, except Thespesion, I myself am better qualified, now I have got here, to advise you how to choose wisdom, if I did not find that you had already made the choice. Being, however, as old as I am, and so far advanced in wisdom as I am, I shall not hesitate as it were to make you the auditors of my life and motives, and teach you that I rightly chose this life of mine, than which no better one has ever suggested itself to me. For I discerned a certain sublimity in the discipline of Pythagoras, and how a certain secret wisdom enabled him to know, not only who he was himself, but also who he had been; and I saw that he approached the altars in purity, and suffered not his belly to be polluted by partaking of the flesh of animals and that he kept his body pure of all garments woven of dead animal refuse; and that he was the first of mankind to restrain his tongue, inventing a discipline of silence described in the proverbial phrase, An ox sits upon it. I also saw that his philosophical system was in other respects oracular and true. So I ran to embrace his teachings, not choosing one form of wisdom rather than another of two presented me, as you, my excellent Thespesion, advise me to do. For philosophy marshaled before me her various points of view, investing them with the adornment proper to each and she commanded me to look upon them and make a sound choice. Now they were all possessed of an august and divine beauty; and some of them were of such dazzling brightness that you might well have closed your eyes. However I fixed my eyes firmly upon all of them, for they themselves encouraged me to do so by moving towards me, and telling me beforehand how much they would give me. Well, one of them professed that she would shower upon me a swarm of pleasures without any toil on my part and another that she would give me rest after toil; and a third that she would mingle mirth and merriment in my toil; and everywhere I had glimpses of pleasures and of unrestrained indulgence in the pleasures of the table; and it seemed that I had only to stretch out my hand to be rich, and that I needed not to set any bridle upon my eyes, but love and loose desire and such-like feelings were freely allowed me. One of them, however, boasted that she would restrain me from such things, but she was bold and abusive and in an unabashed manner elbowed all others aside; and I beheld the ineffable form of wisdom

77. Pollux, Onomasticon, 1.7-1.8, 3.102, 8.146 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •dead, cult ofthe dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 50, 114

78. Pausanias, Description of Greece, 1.4.4, 2.10.1, 2.11.7, 2.12.1, 2.20.3, 2.22.3, 4.3.10, 4.14.7-4.22.7, 4.32.3, 5.13.3, 5.13.2, 5.13.4, 7.20.9, 8.14.11, 8.34.3, 9-37.7, 9.29.6, 10.24.6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 100

2.20.3. πλησίον δέ εἰσιν ἐπειργασμένοι λίθῳ Κλέοβις καὶ Βίτων αὐτοί τε ἕλκοντες τὴν ἅμαξαν καὶ ἐπʼ αὐτῇ ἄγοντες τὴν μητέρα ἐς τὸ Ἡραῖον. τούτων δὲ ἀπαντικρὺ Νεμείου Διός ἐστιν ἱερόν, ἄγαλμα ὀρθὸν χαλκοῦν, τέχνη Λυσίππου . μετὰ δὲ αὐτὸ προελθοῦσιν ἐν δεξιᾷ Φορωνέως τάφος ἐστίν· ἐναγίζουσι δὲ καὶ ἐς ἡμᾶς ἔτι τῷ Φορωνεῖ. πέραν δὲ τοῦ Νεμείου Διὸς Τύχης ἐστὶν ἐκ παλαιοτάτου ναός, εἰ δὴ Παλαμήδης κύβους εὑρὼν ἀνέθηκεν ἐς τοῦτον τὸν ναόν.

2.20.3. Hard by are Cleobis and Biton carved in relief on stone, themselves drawing the carriage and taking in it their mother to the sanctuary of Hera. Opposite them is a sanctuary of Nemean Zeus, and an upright bronze statue of the god made by Lysippus. See p. 297. Going forward from this you see on the right the grave of Phoroneus, to whom even in our time they bring offerings as to a hero. Over against the Nemean Zeus is a temple of Fortune, which must be very old if it be the one in which Palamedes dedicated the dice that he had invented.

79. Aelian, Varia Historia, 5.21 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •dead, cult ofthe dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 118

80. Philostratus The Athenian, On Heroes, 31.8, 52.3, 53.5, 53.11-53.13 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •dead, cult ofthe dead •destruction of other kinds of offerings by fire, in the cult of the dead •blood, use in the cult of the dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 66, 69, 71, 104, 105, 110, 111, 114, 267, 285

81. Aelius Aristides, Sacred Tales, 2.26-2.27 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •dead, cult ofthe dead •destruction of other kinds of offerings by fire, in the cult of the dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 66, 69

82. Diogenes Laertius, Lives of The Philosophers, 8.33, 10.18 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •dead, cult ofthe dead •destruction of other kinds of offerings by fire, in the cult of the dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 104, 105, 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. 10.18. And from the revenues made over by me to Amynomachus and Timocrates let them to the best of their power in consultation with Hermarchus make separate provision (1) for the funeral offerings to my father, mother, and brothers, and (2) for the customary celebration of my birthday on the tenth day of Gamelion in each year, and for the meeting of all my School held every month on the twentieth day to commemorate Metrodorus and myself according to the rules now in force. Let them also join in celebrating the day in Poseideon which commemorates my brothers, and likewise the day in Metageitnion which commemorates Polyaenus, as I have done hitherto.

83. Iamblichus, Life of Pythagoras, 27.122 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •dead, cult ofthe dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 110, 111, 114

84. Porphyry, Philosophy From Oracles, 114, 118, 112 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 110

85. Philostratus, Pictures, 2.29.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •dead, cult ofthe dead •destruction of other kinds of offerings by fire, in the cult of the dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 104, 105

86. Servius, In Vergilii Georgicon Libros, 1.269 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cult of the dead Found in books: Rupke (2016), Religious Deviance in the Roman World Superstition or Individuality?, 13

87. Servius, Commentary On The Aeneid, 9.446 (4th cent. CE - 5th cent. CE) Tagged with subjects: •dead, cult of the Found in books: Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 75

88. Macrobius, Saturnalia, 1.16.16-1.16.18 (4th cent. CE - 5th cent. CE) Tagged with subjects: •dead, cult of the Found in books: Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 72

89. Marinus, Vita Proclus, 36 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cult, cult of the dead Found in books: Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 291

90. Synesius of Cyrene, Hymni, 6.27 (4th cent. CE - 5th cent. CE) Tagged with subjects: •dead, cult ofthe dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 111

91. Hesychius of Alexandria, Lexicon, None (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 114, 121, 265

92. Theodosius Ii Emperor of Rome, Theodosian Code, 16.10.19 (5th cent. CE - 5th cent. CE) Tagged with subjects: •cult, cult of the dead Found in books: Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 291

93. Lydus Johannes Laurentius, De Mensibus, 4.29 (5th cent. CE - 6th cent. CE) Tagged with subjects: •dead, cult of the Found in books: Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 72

94. Phanodemos, Fgrhist 325, 11 Tagged with subjects: •dead, cult ofthe dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 288

95. Anon., Schol. Nie. (Crugnola 1971), Ther., None Tagged with subjects: •dead, cult ofthe dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 114

96. Isaius, Or., 2.46, 6.51, 6.65, 7.30 Tagged with subjects: •dead, cult ofthe dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 86, 87, 88

100. Epigraphy, Cid (Rougemont 1977), None Tagged with subjects: •blood, use in the cult of the dead •dead, cult ofthe dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 257

101. Anon., Schol. Luc., Catapl., 2 Tagged with subjects: •dead, cult ofthe dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 114

102. Anon., Schol. Luc., Tim., 43 Tagged with subjects: •dead, cult ofthe dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 114

104. Anon., Vita Aristotelis (Westermann), 399 Tagged with subjects: •cult, cult of the dead Found in books: Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 291

105. Menander, Synepheboi Fr., None Tagged with subjects: •dead, cult ofthe dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 333

109. Orphic Hymns., Argonautica, 568-574, 950-951, 960-963, 575 Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 66

110. Stesimbrotus Thasius, Fragments, None Tagged with subjects: •immortality,, and the cult of the war dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 262

111. Strabo, Geography, 6.3.9 Tagged with subjects: •blood, use in the cult of the dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 265

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.

112. Paulus Diaconus, De Verborum Significatione, 75.23-76.5, 505.22, 505.23, 505.24 Tagged with subjects: •nan Found in books: Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 72

113. Anon., Contra Macartatum, 66 Tagged with subjects: •dead, cult ofthe dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 332, 334

114. Mimnermus, Fragments, None Tagged with subjects: •dead, cult ofthe dead •immortality,, and the cult of the war dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 339

115. Damaskios, Fr., 125 Tagged with subjects: •cult, cult of the dead Found in books: Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 291

116. Aristophanes, Her. Fr., 322 Tagged with subjects: •dead, cult ofthe dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 333

117. Ptolemaios of Askalon, Lexicon, None Tagged with subjects: •dead, cult ofthe dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 50

120. Charon, Charon, 22 Tagged with subjects: •dead, cult ofthe dead •destruction of other kinds of offerings by fire, in the cult of the dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 66, 69

121. Various, Adespota Fr., 128 Tagged with subjects: •dead, cult ofthe dead •destruction of other kinds of offerings by fire, in the cult of the dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 66, 69

122. Demosthenes, Epitaph., 36 Tagged with subjects: •immortality,, and the cult of the war dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 204, 262

123. Vergil, Aeneis, 2 Tagged with subjects: •cult of the dead, roman Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 41

124. Epigraphy, Antcl 52, 1983 (= Daux 1983), None Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 234

125. Anon., Suda, None Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 114

126. Epigraphy, Jameson, Jordan, Kotansky, A Lex Sacra From Selinous (1993), None Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 277, 285

127. Papyri, Derveni Papyrus, 2.5, 6.6-6.7 Tagged with subjects: •blood, use in the cult of the dead •dead, cult ofthe dead •destruction of other kinds of offerings by fire, in the cult of the dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 254

128. [Pseudo-Aristotle], De Mirabilibus Auscultationibus, None Tagged with subjects: •dead, cult ofthe dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 82

129. Photius, Bibliotheca (Library, Bibl.), None Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 111

131. Etymologicum Magnum Auctum, Etymologicum Magnum, None Tagged with subjects: •dead, cult ofthe dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 114

132. Epigraphy, Seg, 1387, 16, 1959, 1968, 1980, 1991, 207, 23, 30, 41, 418, 540, 1119 Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 289

133. Epigraphy, Kaibel, Eg, 461 Tagged with subjects: •dead, cult ofthe dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 77

134. Epigraphy, Ils, 140 Tagged with subjects: •dead, cult of the Found in books: Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 75

135. Epigraphy, Ig Xii, 330, 593 Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 229, 230, 256, 257

136. Epigraphy, Ig Vii, 53 Tagged with subjects: •dead, cult ofthe dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 77

137. Epigraphy, Ig Iv, 203 Tagged with subjects: •dead, cult ofthe dead •destruction of other kinds of offerings by fire, in the cult of the dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 80, 234

138. Epigraphy, Ig Ii2, 1006, 1009, 1011, 1027, 1028, 1029, 1030, 1039, 1040, 1041, 1042, 1043, 11-12, 12-13, 69, 140 Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 334

139. Epigraphy, Hesperia, 1989, 350, 58 Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 80

140. Epigraphy, Cil, 11.1421, 14.326 Tagged with subjects: •dead, cult of the Found in books: Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 75, 172

141. Epigraphy, Cig, 1976, 3645 Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 79

142. Epigraphy, Bch, 109, 1985, 597-607 Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 79

143. Epigraphy, Lss, None Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 285

144. Epigraphy, Lscg, None Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 256

145. Epigraphy, Lscgsupp., 125-128, 64-70, 72, 71 Tagged with subjects: •nan Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 36

147. Charon, Menip., 9 Tagged with subjects: •destruction of other kinds of offerings by fire, in the cult of the dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 69

150. Sopater, Diair. Zet., 200 Tagged with subjects: •dead, cult ofthe dead •destruction of other kinds of offerings by fire, in the cult of the dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 104, 105

151. Markellos, Fr. (Klostermann &Amp; Hansen 1991), 125 Tagged with subjects: •dead, cult ofthe dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 110, 118

154. Anon., Schol. Ar. Eq., None Tagged with subjects: •dead, cult ofthe dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 118

156. Anon., Scholia On Aeschylus, Supp., None Tagged with subjects: •dead, cult ofthe dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 114

158. Anon., Scholia On Aeschylus, Cho., None Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 114

159. Aristophanes, Tag. Fr., 504, 12-14 Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 87, 88, 288

160. Epigraphy, Robert J.&L., Bullepigr, None Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 79

161. Epigraphy, Prakt, 170, 1959(1965) Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 79

162. Epigraphyik Vii, Ik Vii Ii. Die Inschriften Von Ephesos (Meriç Et Al., None Tagged with subjects: •dead, cult ofthe dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 79, 80

163. Epigraphy, Ik Vi. Die Inschriten Von Lampsakos (Risch 1978), 23 Tagged with subjects: •dead, cult ofthe dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 79

164. Epigraphy, Isa, 16 Tagged with subjects: •blood, use in the cult of the dead •dead, cult ofthe dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 257

165. Sophocles, No., 532 Tagged with subjects: •immortality,, and the cult of the war dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 262

166. Anon., Schol. Pind., Ol., None Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 114, 118

167. Epigraphy, Laum, Stiftungen In Der Griechischen Und Rômischen Antike, Vol. 2 (1914), 117, 82 Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 79, 80

168. Anon., Argon., None Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 114, 118

170. Charon, De Merc., 28 Tagged with subjects: •dead, cult ofthe dead •destruction of other kinds of offerings by fire, in the cult of the dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 104, 105

171. Libanios, Progym., 2.13 Tagged with subjects: •dead, cult ofthe dead •destruction of other kinds of offerings by fire, in the cult of the dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 104, 105

174. Eustathios, On Homer, Od., 10.517 Tagged with subjects: •dead, cult ofthe dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 71, 72

175. Anon., Schol. Hom. Od., None Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 114, 121, 265

176. Kleidemos, Fgrhist 323, None Tagged with subjects: •blood, use in the cult of the dead •dead, cult ofthe dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 87, 265

177. Anon., Schol. Plato,Min., None Tagged with subjects: •blood, use in the cult of the dead •dead, cult ofthe dead •destruction of other kinds of offerings by fire, in the cult of the dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 256

180. Epigraphy, Ik, Xix- Die Inschriften Von Sestos Und Der Thrakischen Chersones (Krauss 1980), 11 Tagged with subjects: •blood, use in the cult of the dead Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 265

Tiresias: The Ancient Mediterranean Religions Source Database