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Tiresias: The Ancient Mediterranean Religions Source Database

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All subjects (including unvalidated):
subject book bibliographic info
communal/cultic, meal Despotis and Lohr (2022) 53, 101, 167, 211, 343
cult/cultic Piotrkowski (2019) 34, 63, 74, 77, 79, 104, 117, 138, 139, 140, 151, 157, 164, 166, 190, 191, 192, 193, 212, 214, 220, 223, 231, 234, 244, 264, 267, 268, 269, 270, 271, 274, 282, 285, 289, 290, 291, 297, 305, 315, 316, 317, 332, 341, 344, 347, 382, 384, 385, 386, 387, 388, 389, 391, 392, 396, 399, 401, 412, 415, 418, 420, 430, 433, 439, 440
cultic Despotis and Lohr (2022) 47, 51, 53, 320, 428, 435
cultic, a homonymous god bearing the same epithet, epithets Jim (2022) 12, 13, 143, 144
cultic, activity of adam Graham (2022) 20, 21, 22, 26, 35
cultic, activity, israel Graham (2022) 20, 21, 26, 35, 37, 38, 40, 41, 51, 68, 72, 77, 80, 122, 123, 124, 144, 145, 182
cultic, acts for specific cult, cults, the corresponding god or place Bernabe et al (2013) 2, 6, 7, 10, 11, 17, 26, 27, 28, 30, 31, 32, 33, 34, 38, 39, 44, 46, 47, 48, 52, 54, 63, 65, 66, 68, 69, 73, 74, 75, 76, 82, 84, 87, 90, 91, 95, 96, 100, 101, 110, 111, 114, 120, 131, 132, 135, 136, 139, 148, 150, 151, 152, 155, 160, 161, 162, 164, 165, 166, 167, 168, 170, 175, 179, 186, 187, 188, 189, 209, 210, 211, 218, 221, 236, 240, 241, 242, 246, 251, 253, 264, 267, 268, 269, 273, 275, 277, 278, 279, 280, 281, 282, 285, 286, 289, 292, 293, 302, 303, 304, 308, 310, 311, 317, 318, 319, 321, 322, 323, 330, 331, 334, 335, 336, 337, 338, 342, 343, 345, 346, 366, 372, 373, 376, 379, 401, 402, 403, 404, 405, 406, 407, 409, 410, 411, 412, 416, 422, 427, 436, 437, 438, 439, 444, 445, 446, 453, 454, 455, 456, 457, 458, 459, 460, 461, 462, 466, 467, 470, 471, 481, 544, 558, 563, 567
cultic, ancientness as driving principle of memory Shannon-Henderson (2019) 4, 5, 7, 8, 10, 157, 178, 179, 180, 258, 352, 357
cultic, and belief, epithets Jim (2022) 152, 154
cultic, and prophetic functions at oracles, relationship of Dignas Parker and Stroumsa (2013) 83, 84, 85, 86, 109, 110, 113, 114, 116, 117, 118, 119, 120, 122, 123
cultic, ascent, sethian Rasimus (2009) 3, 7, 35, 149, 243, 244, 249, 255, 256, 257
cultic, associations Huttner (2013) 31, 43, 316
cultic, bare epithets, epithets Jim (2022) 12
cultic, calendar Altmann (2019) 36
cultic, center of isis Manolaraki (2012) 62, 181, 189, 190, 197, 198
cultic, center of isis, hadrian’s garden at tivoli known as Manolaraki (2012) 224, 225
cultic, center of isis, ‘resort of vice’ Manolaraki (2012) 197
cultic, center, memphis Manolaraki (2012) 30, 34, 47, 204, 205, 206
cultic, choice of epithets Jim (2022) 22, 50, 79, 162, 236
cultic, cleanness of eliezer, heave-offering Avery-Peck (1981) 241, 242, 243, 244, 245
cultic, cleanness of foods, judah Avery-Peck (1981) 286
cultic, cleanness of foods, yose Avery-Peck (1981) 286
cultic, cleanness of gamaliel, heave-offering Avery-Peck (1981) 242, 244
cultic, cleanness of heave-offering Avery-Peck (1981) 241, 245
cultic, cleanness of joshua, heave-offering Avery-Peck (1981) 241, 242, 243, 244, 245
cultic, commemoration Shannon-Henderson (2019) 4, 5, 8, 50, 123, 141, 164, 173, 176, 199, 200, 201, 207, 208, 302, 314, 330
cultic, creation, creation of cult Levison (2009) 32, 155, 190, 303
cultic, cries Meister (2019) 45, 53, 54, 55, 56
cultic, decline and, memory Shannon-Henderson (2019) 8, 65, 66, 67, 97, 106, 139, 170, 171, 181, 218, 222, 223, 235, 245, 247, 248, 249, 252, 286, 288, 290, 291, 292, 295, 304, 308, 313, 320, 321, 326, 353
cultic, differences from argive plain akte, seaboard of argolid Kowalzig (2007) 150
cultic, flexibility in use, epithets Jim (2022) 22, 79, 115, 162, 228
cultic, functional epithets, epithets Jim (2022) 5, 151
cultic, functions of epithets Jim (2022) 5, 8, 150, 151, 152, 236, 237
cultic, greek influence on roman use of epithets Jim (2022) 251, 252, 253
cultic, hydria vessel Bricault et al. (2007) 25, 435
cultic, imagery Berglund Crostini and Kelhoffer (2022) 11, 126, 127
cultic, immortality Eisenfeld (2022) 54
cultic, implications, human ‘saviours’, without Jim (2022) 9, 39, 202
cultic, innovation and, memory Shannon-Henderson (2019) 8, 67, 118, 178, 179, 180, 259, 260, 301
cultic, landscape of apollo pythios, delphi Kowalzig (2007) 165, 166, 167, 168
cultic, landscapes, performances of myth and ritual, also song, transforming Kowalzig (2007) 79, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169
cultic, leaders, religious or Berglund Crostini and Kelhoffer (2022) 54, 58, 114, 120, 121, 185, 192, 204
cultic, links with byzantium, megara Jim (2022) 58
cultic, links with, hygieia soteira, and asclepius, genealogical and/or Jim (2022) 136
cultic, maiestas and, memory Shannon-Henderson (2019) 37, 38, 39, 40, 41, 42, 43, 44, 45, 50, 51, 52, 53, 54, 55, 56, 344
cultic, meals Schiffman (1983) 192, 194, 206
cultic, memory Shannon-Henderson (2019) 4, 5, 7, 8, 10, 69, 71, 82, 85, 89, 174, 177, 184, 185, 186, 187, 188, 189, 197, 198, 199
cultic, network of akte, seaboard of argolid, long-term Kowalzig (2007) 145, 146, 149, 150, 151, 152, 153, 154
cultic, onomastic configurations, epithets Jim (2022) 22
cultic, poetic epithets, epithets, relation to Jim (2022) 22, 118
cultic, practice Neusner Green and Avery-Peck (2022) 3, 4, 5, 6, 7, 12
cultic, practices Taylor and Hay (2020) 18, 19, 20, 117, 118, 121, 123, 124, 125, 126, 127, 128, 129, 130, 135
cultic, praise epithets, epithets Jim (2022) 164
cultic, procedures temple, of in bible Rosen-Zvi (2012) 250
cultic, prostitution Brooten (1982) 84
cultic, regulations, sexual relations in the Blidstein (2017) 21, 22, 24
cultic, revival and, memory Shannon-Henderson (2019) 4, 240, 243, 264, 278
cultic, ritual practice, calendars and festivals Eidinow and Kindt (2015) 537, 538, 539, 540, 541, 542, 544, 546, 547
cultic, ritual practice, curse tablets Eidinow and Kindt (2015) 142, 144, 302, 305, 400, 407, 454, 455
cultic, ritual practice, fasting Eidinow and Kindt (2015) 16
cultic, ritual practice, feasting Eidinow and Kindt (2015) 16, 33, 262, 263, 265, 467, 526, 541
cultic, ritual practice, financial upkeep and donations Eidinow and Kindt (2015) 107
cultic, ritual practice, gifts to the gods Eidinow and Kindt (2015) 16, 167, 169, 171, 173, 310, 432, 492, 500
cultic, ritual practice, magic Eidinow and Kindt (2015) 136, 137, 138, 139, 140, 141, 142, 143, 144, 359, 360, 361, 362, 407, 485
cultic, ritual practice, prayers and curses Eidinow and Kindt (2015) 156, 157, 158, 159, 174, 187, 262, 268, 426, 448, 450, 451, 452, 454, 455
cultic, ritual practice, processions Eidinow and Kindt (2015) 102, 167, 169, 170, 179, 181, 182, 265, 497, 526
cultic, ritual practice, ritual performance Eidinow and Kindt (2015) 42, 43, 44, 45, 180, 296, 497
cultic, ritual practice, sacrificial and festal calendars Eidinow and Kindt (2015) 537, 538, 539, 540, 541, 542, 544, 546, 547
cultic, ritual practice, scapegoat rituals Eidinow and Kindt (2015) 268, 464, 610
cultic, ritual practice, secret Eidinow and Kindt (2015) 262
cultic, ritual practice, teletai, rituals seeking divine favour Eidinow and Kindt (2015) 301, 559
cultic, ritual practice, theoria, religious experience and practice Eidinow and Kindt (2015) 79, 655
cultic, ritual practice, theoxenia, ritual reception/hosting ceremony Eidinow and Kindt (2015) 181, 389, 494
cultic, song, epinikion, shared features with Kowalzig (2007) 3, 94, 157, 158, 185, 384, 385
cultic, specific to a single deity, epithets Jim (2022) 5, 151
cultic, subjectivity of memory Shannon-Henderson (2019) 155, 185
cultic, system, hellenistic Balberg (2017) 121
cultic, tax Lupu(2005) 13, 80
cultic, theoretical analysis of epithets Jim (2022) 5, 142, 143, 144, 151, 152
cultic, topographic epithets, epithets Jim (2022) 5, 26, 64, 79, 84, 151
cultic, topography Hahn Emmel and Gotter (2008) 96, 97
cultic, trans-divine epithets, epithets Jim (2022) 5, 6, 12, 47, 48, 49, 50, 51, 118, 151, 162, 252
cultic, verse inscriptions Bruun and Edmondson (2015) 777
cultic, vs. prophetic functions of priests adolescent Dignas Parker and Stroumsa (2013) 83, 84, 85, 86, 109, 110, 113, 114, 116, 125, 127
cultic, worship of nike Jim (2022) 55, 56, 88, 163
cultic, worship of the concept, homonoia Jim (2022) 53, 163
cultic, worship of the concept, hygieia Jim (2022) 163
cultic, worship of the concept, salus Jim (2022) 249, 250
cultic, worship of the concept, soteria, in greek antiquity Jim (2022) 163, 250, 251
cultic, worship, tyche soteira, in Jim (2022) 136
cultic, worship, water Bricault et al. (2007) 432, 433, 435
cultic, épiclétique fashion, epithets Jim (2022) 161
cultic, épiclétique movement, epithets Jim (2022) 118, 139, 140, 141, 142
cults/cultic Tellbe Wasserman and Nyman (2019) 16, 114, 115, 157, 158, 209, 210, 265, 267, 268, 273, 274
non-cultic, commemoration, cultic, commemoration, and Shannon-Henderson (2019) 10, 67, 111, 123, 124, 125, 126, 187, 188, 189, 190, 191, 192, 195, 198, 233, 275, 291

List of validated texts:
28 validated results for "cultic"
1. Hebrew Bible, Exodus, 38.8 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Cultic prostitution, • cult/cultic

 Found in books: Brooten (1982) 84; Piotrkowski (2019) 190

38.8. וַיַּעַשׂ אֵת הַכִּיּוֹר נְחֹשֶׁת וְאֵת כַּנּוֹ נְחֹשֶׁת בְּמַרְאֹת הַצֹּבְאֹת אֲשֶׁר צָבְאוּ פֶּתַח אֹהֶל מוֹעֵד׃''. None
38.8. And he made the laver of brass, and the base thereof of brass, of the mirrors of the serving women that did service at the door of the tent of meeting.''. None
2. Hesiod, Works And Days, 504, 734 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • cult, cultic acts for specific cults, the corresponding god or place • cultic ritual practice, calendars and festivals • cultic ritual practice, sacrificial and festal calendars • sexual relations in the cultic regulations

 Found in books: Bernabe et al (2013) 100; Blidstein (2017) 24; Eidinow and Kindt (2015) 537

504. μῆνα δὲ Ληναιῶνα, κάκʼ ἤματα, βουδόρα πάντα,'
734. ἱστίῃ ἐμπελαδὸν παραφαινέμεν, ἀλλʼ ἀλέασθαι. '. None
504. These steps, your fields of corn shall surely teem'
734. The South Wind’s dreadful blasts – he stirs the sea '. None
3. Hesiod, Theogony, 432-447, 450-452 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • cultic ritual practice, magic • epithets, cultic, a homonymous god bearing the same epithet

 Found in books: Eidinow and Kindt (2015) 361, 362; Jim (2022) 13

432. ἀνέρες, ἔνθα θεὰ παραγίγνεται, οἷς κʼ ἐθέλῃσι'433. νίκην προφρονέως ὀπάσαι καὶ κῦδος ὀρέξαι. 434. ἔν τε δίκῃ βασιλεῦσι παρʼ αἰδοίοισι καθίζει, 435. ἐσθλὴ δʼ αὖθʼ ὁπότʼ ἄνδρες ἀεθλεύωσιν ἀγῶνι, 436. ἔνθα θεὰ καὶ τοῖς παραγίγνεται ἠδʼ ὀνίνησιν· 437. νικήσας δὲ βίῃ καὶ κάρτεϊ καλὸν ἄεθλον 438. ῥεῖα φέρει χαίρων τε, τοκεῦσι δὲ κῦδος ὀπάζει. 439. ἐσθλὴ δʼ ἱππήεσσι παρεστάμεν, οἷς κʼ ἐθέλῃσιν. 440. καὶ τοῖς, οἳ γλαυκὴν δυσπέμφελον ἐργάζονται, 441. εὔχονται δʼ Ἑκάτῃ καὶ ἐρικτύπῳ Ἐννοσιγαίῳ, 442. ῥηιδίως ἄγρην κυδρὴ θεὸς ὤπασε πολλήν, 443. ῥεῖα δʼ ἀφείλετο φαινομένην, ἐθέλουσά γε θυμῷ. 444. ἐσθλὴ δʼ ἐν σταθμοῖσι σὺν Ἑρμῇ ληίδʼ ἀέξειν· 445. βουκολίας δʼ ἀγέλας τε καὶ αἰπόλια πλατέʼ αἰγῶν 446. ποίμνας τʼ εἰροπόκων ὀίων, θυμῷ γʼ ἐθέλουσα, 447. ἐξ ὀλίγων βριάει κἀκ πολλῶν μείονα θῆκεν.
450. θῆκε δέ μιν Κρονίδης κουροτρόφον, οἳ μετʼ ἐκείνην 451. ὀφθαλμοῖσιν ἴδοντο φάος πολυδερκέος Ἠοῦς. 452. οὕτως ἐξ ἀρχῆς κουροτρόφος, αἳ δέ τε τιμαί. '. None
432. Who came to be the harbinger of Dawn,'433. And heaven’s gleaming stars far up above. 434. And Ocean’s daughter Styx was joined in love 435. To Pelias – thus trim-ankled Victory 436. And Zeal first saw the light of day; and she 437. Bore Strength and Force, both glorious children: they 438. Dwell in the house of Zeus; they’ve no pathway 439. Or dwelling that’s without a god as guide, 440. And ever they continue to reside 441. With Zeus the Thunderer; thus Styx had planned 442. That day when Lightning Zeus sent a command 443. That all the gods to broad Olympus go 444. And said that, if they helped him overthrow 445. The Titans, then he vowed not to bereave 446. Them of their rights but they would still receive 447. The rights they’d had before, and, he explained,
450. Those very privileges, as is just. 451. So deathless Styx, with all her progeny, 452. Was first to go, through the sagacity '. None
4. Homer, Iliad, 3.276, 4.8, 5.908, 6.297-6.311 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Apollo Pythios (Delphi), cultic landscape of • cultic ritual practice, prayers and curses • epithets, cultic, choice of • epithets, cultic, flexibility in use • epithets, cultic, onomastic configurations • epithets, cultic, poetic epithets, relation to • epithets, cultic, topographic epithets • epithets, cultic, trans-divine epithets • performances of myth and ritual (also song), transforming cultic landscapes

 Found in books: Eidinow and Kindt (2015) 157, 158; Jim (2022) 22, 26, 47, 48, 49; Kowalzig (2007) 167

3.276. Ζεῦ πάτερ Ἴδηθεν μεδέων κύδιστε μέγιστε,
4.8. Ἥρη τʼ Ἀργείη καὶ Ἀλαλκομενηῒς Ἀθήνη.
5.908. Ἥρη τʼ Ἀργείη καὶ Ἀλαλκομενηῒς Ἀθήνη
6.297. αἱ δʼ ὅτε νηὸν ἵκανον Ἀθήνης ἐν πόλει ἄκρῃ, 6.298. τῇσι θύρας ὤϊξε Θεανὼ καλλιπάρῃος 6.299. Κισσηῒς ἄλοχος Ἀντήνορος ἱπποδάμοιο· 6.300. τὴν γὰρ Τρῶες ἔθηκαν Ἀθηναίης ἱέρειαν. 6.301. αἳ δʼ ὀλολυγῇ πᾶσαι Ἀθήνῃ χεῖρας ἀνέσχον· 6.302. ἣ δʼ ἄρα πέπλον ἑλοῦσα Θεανὼ καλλιπάρῃος 6.303. θῆκεν Ἀθηναίης ἐπὶ γούνασιν ἠϋκόμοιο, 6.304. εὐχομένη δʼ ἠρᾶτο Διὸς κούρῃ μεγάλοιο· 6.305. πότνιʼ Ἀθηναίη ἐρυσίπτολι δῖα θεάων 6.306. ἆξον δὴ ἔγχος Διομήδεος, ἠδὲ καὶ αὐτὸν 6.307. πρηνέα δὸς πεσέειν Σκαιῶν προπάροιθε πυλάων, 6.308. ὄφρά τοι αὐτίκα νῦν δυοκαίδεκα βοῦς ἐνὶ νηῷ 6.309. ἤνις ἠκέστας ἱερεύσομεν, αἴ κʼ ἐλεήσῃς 6.310. ἄστύ τε καὶ Τρώων ἀλόχους καὶ νήπια τέκνα. 6.311. ὣς ἔφατʼ εὐχομένη, ἀνένευε δὲ Παλλὰς Ἀθήνη.''. None
3.276. Then in their midst Agamemnon lifted up his hands and prayed aloud:Father Zeus, that rulest from Ida, most glorious, most great, and thou Sun, that beholdest all things and hearest all things, and ye rivers and thou earth, and ye that in the world below take vengeance on men that are done with life, whosoever hath sworn a false oath;
4.8. And forthwith the son of Cronos made essay to provoke Hera with mocking words, and said with malice:Twain of the goddesses hath Menelaus for helpers, even Argive Hera, and Alalcomenean Athene. Howbeit these verily sit apart and take their pleasure in beholding,
5.908. And Hebe bathed him, and clad him in beautiful raiment, and he sate him down by the side of Zeus, son of Cronos, exulting in his glory.Then back to the palace of great Zeus fared Argive Hera and Alalcomenean Athene, when they had made Ares, the bane of mortals, to cease from his man-slaying.
6.297. and shone like a star, and lay undermost of all. Then she went her way, and the throng of aged wives hastened after her. 6.299. and shone like a star, and lay undermost of all. Then she went her way, and the throng of aged wives hastened after her. Now when they were come to the temple of Athene in the citadel, the doors were opened for them by fair-cheeked Theano, daughter of Cisseus, the wife of Antenor, tamer of horses; 6.300. for her had the Trojans made priestess of Athene. Then with sacred cries they all lifted up their hands to Athene; and fair-cheeked Theano took the robe and laid it upon the knees of fair-haired Athene, and with vows made prayer to the daughter of great Zeus: 6.305. Lady Athene, that dost guard our city, fairest among goddesses, break now the spear of Diomedes, and grant furthermore that himself may fall headlong before the Scaean gates; to the end that we may now forthwith sacrifice to thee in thy temple twelve sleek heifers that have not felt the goad, if thou wilt take pity 6.309. Lady Athene, that dost guard our city, fairest among goddesses, break now the spear of Diomedes, and grant furthermore that himself may fall headlong before the Scaean gates; to the end that we may now forthwith sacrifice to thee in thy temple twelve sleek heifers that have not felt the goad, if thou wilt take pity ' "6.310. on Troy and the Trojans' wives and their little children. So spake she praying, but Pallas Athene denied the prayer.Thus were these praying to the daughter of great Zeus, but Hector went his way to the palace of Alexander, the fair palace that himself had builded with the men " "6.311. on Troy and the Trojans' wives and their little children. So spake she praying, but Pallas Athene denied the prayer.Thus were these praying to the daughter of great Zeus, but Hector went his way to the palace of Alexander, the fair palace that himself had builded with the men "'. None
5. Aeschylus, Agamemnon, 88-90 (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • cultic ritual practice, magic • epithets, cultic, trans-divine epithets

 Found in books: Eidinow and Kindt (2015) 359; Jim (2022) 48

88. πάντων δὲ θεῶν τῶν ἀστυνόμων,'89. ὑπάτων, χθονίων, 90. τῶν τʼ οὐρανίων τῶν τʼ ἀγοραίων, '. None
88. Those supernal, those infernal, '89. Those of the fields’, those of the mart’s obeying, — 90. The altars blaze with gifts; '. None
6. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Apollo Pythios (Delphi), cultic landscape of • cultic center of Isis • performances of myth and ritual (also song), transforming cultic landscapes

 Found in books: Kowalzig (2007) 167; Manolaraki (2012) 181

7. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • cult, cultic acts for specific cults, the corresponding god or place • cultic ritual practice, ritual performance

 Found in books: Bernabe et al (2013) 331; Eidinow and Kindt (2015) 42

8. Herodotus, Histories, 2.171, 7.94, 9.34 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Akte (seaboard of Argolid), cultic differences from Argive Plain • Akte (seaboard of Argolid), long-term cultic network of • cult, cultic acts for specific cults, the corresponding god or place • cultic ritual practice, curse tablets • performances of myth and ritual (also song), transforming cultic landscapes

 Found in books: Bernabe et al (2013) 253, 402; Eidinow and Kindt (2015) 302; Kowalzig (2007) 150, 151, 152, 169

2.171. ἐν δὲ τῇ λίμνῃ ταύτῃ τὰ δείκηλα τῶν παθέων αὐτοῦ νυκτὸς ποιεῦσι, τὰ καλέουσι μυστήρια Αἰγύπτιοι. περὶ μέν νυν τούτων εἰδότι μοι ἐπὶ πλέον ὡς ἕκαστα αὐτῶν ἔχει, εὔστομα κείσθω. καὶ τῆς Δήμητρος τελετῆς πέρι, τὴν οἱ Ἕλληνες θεσμοφόρια καλέουσι, καὶ ταύτης μοι πέρι εὔστομα κείσθω, πλὴν ὅσον αὐτῆς ὁσίη ἐστὶ λέγειν· αἱ Δαναοῦ θυγατέρες ἦσαν αἱ τὴν τελετὴν ταύτην ἐξ Αἰγύπτου ἐξαγαγοῦσαι καὶ διδάξασαι τὰς Πελασγιώτιδας γυναῖκας· μετὰ δὲ ἐξαναστάσης πάσης Πελοποννήσου 1 ὑπὸ Δωριέων ἐξαπώλετο ἡ τελετή, οἱ δὲ ὑπολειφθέντες Πελοποννησίων καὶ οὐκ ἐξαναστάντες Ἀρκάδες διέσωζον αὐτὴν μοῦνοι.
7.94. Ἴωνες δὲ ἑκατὸν νέας παρείχοντο ἐσκευασμένοι ὡς Ἕλληνες. Ἴωνες δὲ ὅσον μὲν χρόνον ἐν Πελοποννήσῳ οἴκεον τὴν νῦν καλεομένην Ἀχαιίην, καὶ πρὶν ἢ Δαναόν τε καὶ Ξοῦθον ἀπικέσθαι ἐς Πελοπόννησον, ὡς Ἕλληνες λέγουσι, ἐκαλέοντο Πελασγοὶ Αἰγιαλέες, ἐπὶ δὲ Ἴωνος τοῦ Ξούθου Ἴωνες.
9.34. ταῦτα δὲ λέγων οὗτος ἐμιμέετο Μελάμποδα, ὡς εἰκάσαι βασιληίην τε καὶ πολιτηίην αἰτεομένους. καὶ γὰρ δὴ καὶ Μελάμπους τῶν ἐν Ἄργεϊ γυναικῶν μανεισέων, ὥς μιν οἱ Ἀργεῖοι ἐμισθοῦντο ἐκ Πύλου παῦσαι τὰς σφετέρας γυναῖκας τῆς νούσου, μισθὸν προετείνατο τῆς βασιληίης τὸ ἥμισυ. οὐκ ἀνασχομένων δὲ τῶν Ἀργείων ἀλλʼ ἀπιόντων, ὡς ἐμαίνοντο πλεῦνες τῶν γυναικῶν, οὕτω δὴ ὑποστάντες τὰ ὁ Μελάμπους προετείνατο ἤισαν δώσοντές οἱ ταῦτα. ὁ δὲ ἐνθαῦτα δὴ ἐπορέγεται ὁρέων αὐτοὺς τετραμμένους, φάς, ἢν μὴ καὶ τῷ ἀδελφεῷ Βίαντι μεταδῶσι τὸ τριτημόριον τῆς βασιληίης, οὐ ποιήσειν τὰ βούλονται. οἱ δὲ Ἀργεῖοι ἀπειληθέντες ἐς στεινὸν καταινέουσι καὶ ταῦτα.''. None
2.171. On this lake they enact by night the story of the god's sufferings, a rite which the Egyptians call the Mysteries. I could say more about this, for I know the truth, but let me preserve a discreet silence. ,Let me preserve a discreet silence, too, concerning that rite of Demeter which the Greeks call 7.94. The Ionians furnished a hundred ships; their equipment was like the Greek. These Ionians, as long as they were in the Peloponnese, dwelt in what is now called Achaia, and before Danaus and Xuthus came to the Peloponnese, as the Greeks say, they were called Aegialian Pelasgians. They were named Ionians after Ion the son of Xuthus.
9.34. By so saying he imitated Melampus, in so far as one may compare demands for kingship with those for citizenship. For when the women of Argos had gone mad, and the Argives wanted him to come from Pylos and heal them of that madness, Melampus demanded half of their kingship for his wages. ,This the Argives would not put up with and departed. When, however, the madness spread among their women, they promised what Melampus demanded and were ready to give it to him. Thereupon, seeing their purpose changed, he demanded yet more and said that he would not do their will except if they gave a third of their kingship to his brother Bias; now driven into dire straits, the Argives consented to that also. '". None
9. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • cult, cultic acts for specific cults, the corresponding god or place • epithets, cultic, choice of • epithets, cultic, flexibility in use • epithets, cultic, trans-divine epithets

 Found in books: Bernabe et al (2013) 372; Jim (2022) 50, 162

10. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • cult, cultic acts for specific cults, the corresponding god or place • cultic ritual practice, magic

 Found in books: Bernabe et al (2013) 210; Eidinow and Kindt (2015) 360

11. Polybius, Histories, 5.77-5.78 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • cult, cultic acts for specific cults, the corresponding god or place • human ‘saviours’, without cultic implications

 Found in books: Bernabe et al (2013) 453; Jim (2022) 202

5.77. 1. \xa0Achaeus, now, after subjecting Milyas and the greater part of Pamphylia, departed, and on reaching Sardis continued to make war on Attalus, began to menace Prusias, and made himself a serious object of dread to all the inhabitants on this side of the Taurus.,2. At the time when Achaeus was engaged in his expedition against Selge, Attalus with the Gaulish tribe of the Aegosagae visited the cities in Aeolis and on its borders, which had formerly adhered to Achaeus out of fear.,3. \xa0Most of them joined him willingly and gladly, but in some cases force was necessary.,4. \xa0The ones which went over to his side on this occasion were firstly Cyme, Smyrna, and Phocaea, Aegae and Temnus subsequently adhering to him in fear of his attack.,5. \xa0The Teians and Colophonians also sent embassies delivering up themselves and their cities.,6. \xa0Accepting their adhesion on the same terms as formerly and taking hostages, he showed especial consideration to the envoys from Smyrna, as this city had been most constant in its loyalty to him.,7. \xa0Continuing his progress and crossing the river Lycus he advanced on the Mysian communities, and after having dealt with them reached Carseae.,8. \xa0Overawing the people of this city and also the garrison of Didymateiche he took possession of these places likewise, when Themistocles, the general left in charge of the district by Achaeus, surrendered them to him.,9. \xa0Starting thence and laying waste the plain of Apia he crossed Mount Pelecas and encamped near the river Megistus. 5.78. 1. \xa0While he was here, an eclipse of the moon took place, and the Gauls, who had all along been aggrieved by the hardships of the march â\x80\x94 since they made the campaign accompanied by their wives and children, who followed them in wagons â\x80\x94,2. \xa0considering this a bad omen, refused to advance further.,3. \xa0King Attalus, to whom they rendered no service of vital importance, and who noticed that they detached themselves from the column on the march and encamped by themselves and were altogether most insubordinate and self-assertive, found himself in no little perplexity.,4. \xa0On the one hand he feared lest they should desert to Achaeus and join him in attacking himself, and on the other he was apprehensive of the reputation he would gain if he ordered his soldiers to surround and destroy all these men who were thought to have crossed to Asia relying on pledges he had given them.,5. \xa0Accordingly, availing himself of the pretext of this refusal, he promised for the present to take them back to the place where they had crossed and give them suitable land in which to settle and afterwards to attend as far as lay in his power to all reasonable requests they made.,6. Attalus, then, after taking the Aegosagae back to the Hellespont and entering into friendly negotiations with the people of Lampsacus, Alexander Troas, and Ilium, who had all remained loyal to him, returned with his army to Pergamum. ''. None
12. Septuagint, 3 Maccabees, 2.3-2.4, 6.9, 6.15, 6.18, 7.10, 7.12 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • cult, cultic acts for specific cults, the corresponding god or place • cult/cultic

 Found in books: Bernabe et al (2013) 453, 457, 460; Piotrkowski (2019) 244

2.3. For you, the creator of all things and the governor of all, are a just Ruler, and you judge those who have done anything in insolence and arrogance.
2.3. In order that he might not appear to be an enemy to all, he inscribed below: "But if any of them prefer to join those who have been initiated into the mysteries, they shall have equal citizenship with the Alexandrians." 2.4. You destroyed those who in the past committed injustice, among whom were even giants who trusted in their strength and boldness, whom you destroyed by bringing upon them a boundless flood.
6.9. And now, you who hate insolence, all-merciful and protector of all, reveal yourself quickly to those of the nation of Israel -- who are being outrageously treated by the abominable and lawless Gentiles.
6.15. Let it be shown to all the Gentiles that you are with us, O Lord, and have not turned your face from us; but just as you have said, `Not even when they were in the land of their enemies did I neglect them,\' so accomplish it, O Lord."
6.18. Then the most glorious, almighty, and true God revealed his holy face and opened the heavenly gates, from which two glorious angels of fearful aspect descended, visible to all but the Jews.
7.12. The king then, admitting and approving the truth of what they said, granted them a general license so that freely and without royal authority or supervision they might destroy those everywhere in his kingdom who had transgressed the law of God.' '. None
13. Apollodorus, Bibliotheca, 3.5.2 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • cult, cultic acts for specific cults, the corresponding god or place • performances of myth and ritual (also song), transforming cultic landscapes

 Found in books: Bernabe et al (2013) 303, 410; Kowalzig (2007) 169

3.5.2. διελθὼν δὲ Θρᾴκην καὶ τὴν Ἰνδικὴν ἅπασαν, στήλας ἐκεῖ στήσας 1 -- ἧκεν εἰς Θήβας, καὶ τὰς γυναῖκας ἠνάγκασε καταλιπούσας τὰς οἰκίας βακχεύειν ἐν τῷ Κιθαιρῶνι. Πενθεὺς δὲ γεννηθεὶς ἐξ Ἀγαυῆς Ἐχίονι, παρὰ Κάδμου εἰληφὼς τὴν βασιλείαν, διεκώλυε ταῦτα γίνεσθαι, καὶ παραγενόμενος εἰς Κιθαιρῶνα τῶν Βακχῶν κατάσκοπος ὑπὸ τῆς μητρὸς Ἀγαυῆς κατὰ μανίαν ἐμελίσθη· ἐνόμισε γὰρ αὐτὸν θηρίον εἶναι. δείξας δὲ Θηβαίοις ὅτι θεός ἐστιν, ἧκεν εἰς Ἄργος, κἀκεῖ 2 -- πάλιν οὐ τιμώντων αὐτὸν ἐξέμηνε τὰς γυναῖκας. αἱ δὲ ἐν τοῖς ὄρεσι τοὺς ἐπιμαστιδίους ἔχουσαι 3 -- παῖδας τὰς σάρκας αὐτῶν ἐσιτοῦντο.''. None
3.5.2. Having traversed Thrace and the whole of India and set up pillars there, he came to Thebes, and forced the women to abandon their houses and rave in Bacchic frenzy on Cithaeron. But Pentheus, whom Agave bore to Echion, had succeeded Cadmus in the kingdom, and he attempted to put a stop to these proceedings. And coming to Cithaeron to spy on the Bacchanals, he was torn limb from limb by his mother Agave in a fit of madness; for she thought he was a wild beast. And having shown the Thebans that he was a god, Dionysus came to Argos, and there again, because they did not honor him, he drove the women mad, and they on the mountains devoured the flesh of the infants whom they carried at their breasts.''. None
14. Josephus Flavius, Jewish War, 2.128, 2.148, 2.152-2.153 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • cult/cultic • meal, communal/cultic

 Found in books: Despotis and Lohr (2022) 101; Piotrkowski (2019) 268, 388

2.128. Πρός γε μὴν τὸ θεῖον εὐσεβεῖς ἰδίως: πρὶν γὰρ ἀνασχεῖν τὸν ἥλιον οὐδὲν φθέγγονται τῶν βεβήλων, πατρίους δέ τινας εἰς αὐτὸν εὐχὰς ὥσπερ ἱκετεύοντες ἀνατεῖλαι.' "
2.148. ταῖς δ' ἄλλαις ἡμέραις βόθρον ὀρύσσοντες βάθος ποδιαῖον τῇ σκαλίδι, τοιοῦτον γάρ ἐστιν τὸ διδόμενον ὑπ' αὐτῶν ἀξινίδιον τοῖς νεοσυστάτοις, καὶ περικαλύψαντες θοιμάτιον, ὡς μὴ τὰς αὐγὰς ὑβρίζοιεν τοῦ θεοῦ, θακεύουσιν εἰς αὐτόν." "
2.152. διήλεγξεν δὲ αὐτῶν ἐν ἅπασιν τὰς ψυχὰς ὁ πρὸς ̔Ρωμαίους πόλεμος, ἐν ᾧ στρεβλούμενοί τε καὶ λυγιζόμενοι καιόμενοί τε καὶ κλώμενοι καὶ διὰ πάντων ὁδεύοντες τῶν βασανιστηρίων ὀργάνων, ἵν' ἢ βλασφημήσωσιν τὸν νομοθέτην ἢ φάγωσίν τι τῶν ἀσυνήθων, οὐδέτερον ὑπέμειναν παθεῖν, ἀλλ' οὐδὲ κολακεῦσαί ποτε τοὺς αἰκιζομένους ἢ δακρῦσαι." '2.153. μειδιῶντες δὲ ἐν ταῖς ἀλγηδόσιν καὶ κατειρωνευόμενοι τῶν τὰς βασάνους προσφερόντων εὔθυμοι τὰς ψυχὰς ἠφίεσαν ὡς πάλιν κομιούμενοι.''. None
2.128. 5. And as for their piety towards God, it is very extraordinary; for before sunrising they speak not a word about profane matters, but put up certain prayers which they have received from their forefathers, as if they made a supplication for its rising.
2.148. Nay, on theother days they dig a small pit, a foot deep, with a paddle (which kind of hatchet is given them when they are first admitted among them); and covering themselves round with their garment, that they may not affront the Divine rays of light, they ease themselves into that pit,
2.152. and indeed our war with the Romans gave abundant evidence what great souls they had in their trials, wherein, although they were tortured and distorted, burnt and torn to pieces, and went through all kinds of instruments of torment, that they might be forced either to blaspheme their legislator, or to eat what was forbidden them, yet could they not be made to do either of them, no, nor once to flatter their tormentors, or to shed a tear; 2.153. but they smiled in their very pains, and laughed those to scorn who inflicted the torments upon them, and resigned up their souls with great alacrity, as expecting to receive them again.''. None
15. Mishnah, Shekalim, 1.1, 1.3, 3.4 (1st cent. CE - 3rd cent. CE)
 Tagged with subjects: • Temple, cultic procedures of, in Bible • cult/cultic • cultic literature

 Found in books: Neusner (2004) 151, 152; Piotrkowski (2019) 430; Rosen-Zvi (2012) 250

1.1. בְּאֶחָד בַּאֲדָר מַשְׁמִיעִין עַל הַשְּׁקָלִים וְעַל הַכִּלְאַיִם. בַּחֲמִשָּׁה עָשָׂר בּוֹ קוֹרִין אֶת הַמְּגִלָּה בַּכְּרַכִּין, וּמְתַקְּנִין אֶת הַדְּרָכִים וְאֶת הָרְחוֹבוֹת וְאֶת מִקְוְאוֹת הַמַּיִם, וְעוֹשִׂין כָּל צָרְכֵי הָרַבִּים, וּמְצַיְּנִין אֶת הַקְּבָרוֹת, וְיוֹצְאִין אַף עַל הַכִּלְאָיִם:
1.3. בַּחֲמִשָּׁה עָשָׂר בּוֹ, שֻׁלְחָנוֹת הָיוּ יוֹשְׁבִין בַּמְּדִינָה. בְּעֶשְׂרִים וַחֲמִשָּׁה, יָשְׁבוּ בַּמִּקְדָּשׁ. מִשֶּׁיָּשְׁבוּ בַּמִּקְדָּשׁ, הִתְחִילוּ לְמַשְׁכֵּן. אֶת מִי מְמַשְׁכְּנִין, לְוִיִּם וְיִשְׂרְאֵלִים, גֵּרִים וַעֲבָדִים מְשֻׁחְרָרִים, אֲבָל לֹא נָשִׁים וַעֲבָדִים וּקְטַנִּים. כָּל קָטָן שֶׁהִתְחִיל אָבִיו לִשְׁקוֹל עַל יָדוֹ, שׁוּב אֵינוֹ פּוֹסֵק. וְאֵין מְמַשְׁכְּנִין אֶת הַכֹּהֲנִים מִפְּנֵי דַּרְכֵּי שָׁלוֹם:
3.4. תָּרַם אֶת הָרִאשׁוֹנָה וּמְחַפֶּה בִּקְטַבְלָאוֹת, שְׁנִיָּה וּמְחַפֶּה בִּקְטַבְלָאוֹת. שְׁלִישִׁית לֹא הָיָה מְחַפֶּה, שֶׁמָּא יִשְׁכַּח וְיִתְרֹם מִן הַדָּבָר הַתָּרוּם. תָּרַם אֶת הָרִאשׁוֹנָה לְשֵׁם אֶרֶץ יִשְׂרָאֵל, וּשְׁנִיָּה לְשׁוּם כְּרַכִין הַמֻּקָּפִין לָהּ, וְהַשְּׁלִישִׁית לְשׁוּם בָּבֶל וּלְשׁוּם מָדַי וּלְשׁוּם מְדִינוֹת הָרְחוֹקוֹת:''. None
1.1. On the first of Adar they make a public announcement about the shekels and concerning kilayim. On the fifteenth: they read the Megillah Esther in walled cities, and they fix the roads and the streets and the ritual water baths, and they perform all public duties, and they mark the graves, and messengers go forth also concerning kilayim.
1.3. On the fifteenth of Adar they would set up tables of money changers in the provinces. On the twenty-fifth they set them up in the Temple. When the tables were set up in the Temple, they began to exact pledges from those who had not paid. From whom did they exact pledges? From Levites and Israelites, converts and freed slaves, but not women or slaves or minors. Any minor on whose behalf his father has begun to pay the shekel, may not discontinue it again. But they did not exact pledges from the priests, because of the ways of peace.
3.4. After he made the first appropriation, he covers what is left with leather covers. After he made the second appropriation, he covers what is left with leather covers. But after the third appropriation he would not cover what was left. And why would he cover? Lest he should forget and make a fresh appropriation from shekels from which had already been appropriated. He would make the first appropriation on behalf of the Land of Israel, and the second on behalf of the surrounding cities, and the third on behalf of Babylon and on behalf of Medea and on behalf of other distant countries.''. None
16. New Testament, Acts, 2.37-2.40, 3.12 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Cults/cultic • cultic • leaders, religious or cultic

 Found in books: Berglund Crostini and Kelhoffer (2022) 114, 120; Despotis and Lohr (2022) 428; Tellbe Wasserman and Nyman (2019) 115

2.37. Ἀκούσαντες δὲ κατενύγησαν τὴν καρδίαν, εἶπάν τε πρὸς τὸν Πέτρον καὶ τοὺς λοιποὺς ἀποστόλους Τί ποιήσωμεν, 2.38. ἄνδρες ἀδελφοί; Πέτρος δὲ πρὸς αὐτούς Μετανοήσατε, καὶ βαπτισθήτω ἕκαστος ὑμῶν ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν, καὶ λήμψεσθε τὴν δωρεὰν τοῦ ἁγίου πνεύματος· 2.39. ὑμῖν γάρ ἐστιν ἡ ἐπαγγελία καὶ τοῖς τέκνοις ὑμῶν καὶ πᾶσι τοῖς εἰς μακρὰν ὅσους ἂν προσκαλέσηται Κύριος ὁ θεὸς ἡμῶν. 2.40. ἑτέροις τε λόγοις πλείοσιν διεμαρτύρατο, καὶ παρεκάλει αὐτοὺς λέγων Σώθητε ἀπὸ τῆς γενεᾶς τῆς σκολιᾶς ταύτης.
3.12. ἰδὼν δὲ ὁ Πέτρος ἀπεκρίνατο πρὸς τὸν λαόν Ἄνδρες Ἰσραηλεῖται, τί θαυμάζετε ἐπὶ τούτῳ, ἢ ἡμῖν τί ἀτενίζετε ὡς ἰδίᾳ δυνάμει ἢ εὐσεβείᾳ πεποιηκόσιν τοῦ περιπατεῖν''. None
2.37. Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, "Brothers, what shall we do?" 2.38. Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. 2.39. For to you is the promise, and to your children, and to all who are far off, even as many as the Lord our God will call to himself." 2.40. With many other words he testified, and exhorted them, saying, "Save yourselves from this crooked generation!"
3.12. When Peter saw it, he answered to the people, "You men of Israel, why do you marvel at this man? Why do you fasten your eyes on us, as though by our own power or godliness we had made him walk? ''. None
17. New Testament, John, 1.10-1.13 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Ascent, cultic (Sethian) • cultic

 Found in books: Despotis and Lohr (2022) 428; Rasimus (2009) 7, 243, 244, 255

1.10. ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος διʼ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω. 1.11. Εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. 1.12. ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ, 1.13. οἳ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκὸς οὐδὲ ἐκ θελήματος ἀνδρὸς ἀλλʼ ἐκ θεοῦ ἐγεννήθησαν.''. None
1.10. He was in the world, and the world was made through him, and the world didn't recognize him. " "1.11. He came to his own, and those who were his own didn't receive him. " "1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: " '1.13. who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. '". None
18. New Testament, Luke, 24.47 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • leaders, religious or cultic • meal, communal/cultic

 Found in books: Berglund Crostini and Kelhoffer (2022) 120; Despotis and Lohr (2022) 211

24.47. καὶ κηρυχθῆναι ἐπὶ τῷ ὀνόματι αὐτοῦ μετάνοιαν εἰς ἄφεσιν ἁμαρτιῶν εἰς πάντα τὰ ἔθνὴ, — ἀρξάμενοι ἀπὸ Ἰερουσαλήμ·''. None
24.47. and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem. ''. None
19. New Testament, Mark, 7.36 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • cult, cultic acts for specific cults, the corresponding god or place • cultic

 Found in books: Bernabe et al (2013) 481; Despotis and Lohr (2022) 435

7.36. καὶ διεστείλατο αὐτοῖς ἵνα μηδενὶ λέγωσιν· ὅσον δὲ αὐτοῖς διεστέλλετο, αὐτοὶ μᾶλλον περισσότερον ἐκήρυσσον.''. None
7.36. He commanded them that they should tell no one, but the more he commanded them, so much the more widely they proclaimed it. ''. None
20. Tacitus, Annals, 1.61-1.62, 2.54, 2.59-2.61 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Memphis, cultic center • memory, cultic • memory, cultic, decline and • oracles, relationship of cultic and prophetic functions at • priests adolescent, cultic vs. prophetic functions of

 Found in books: Dignas Parker and Stroumsa (2013) 85; Manolaraki (2012) 30, 205, 206; Shannon-Henderson (2019) 71, 106

1.61. Igitur cupido Caesarem invadit solvendi suprema militibus ducique, permoto ad miserationem omni qui aderat exercitu ob propinquos, amicos, denique ob casus bellorum et sortem hominum. praemisso Caecina ut occulta saltuum scrutaretur pontesque et aggeres umido paludum et fallacibus campis inponeret, incedunt maestos locos visuque ac memoria deformis. prima Vari castra lato ambitu et dimensis principiis trium legionum manus ostentabant; dein semiruto vallo, humili fossa accisae iam reliquiae consedisse intellegebantur: medio campi albentia ossa, ut fugerant, ut restiterant, disiecta vel aggerata. adiacebant fragmina telorum equorumque artus, simul truncis arborum antefixa ora. lucis propinquis barbarae arae, apud quas tribunos ac primorum ordinum centuriones mactaverant. et cladis eius superstites, pugnam aut vincula elapsi, referebant hic cecidisse legatos, illic raptas aquilas; primum ubi vulnus Varo adactum, ubi infelici dextera et suo ictu mortem invenerit; quo tribunali contionatus Arminius, quot patibula captivis, quae scrobes, utque signis et aquilis per superbiam inluserit. 1.62. Igitur Romanus qui aderat exercitus sextum post cladis annum trium legionum ossa, nullo noscente alienas reliquias an suorum humo tegeret, omnis ut coniunctos, ut consanguineos, aucta in hostem ira, maesti simul et infensi condebant. primum extruendo tumulo caespitem Caesar posuit, gratissimo munere in defunctos et praesentibus doloris socius. quod Tiberio haud probatum, seu cuncta Germanici in deterius trahenti, sive exercitum imagine caesorum insepultorumque tardatum ad proelia et formidolosiorem hostium credebat; neque imperatorem auguratu et vetustissimis caerimoniis praeditum adtrectare feralia debuisse.
2.54. Petita inde Euboea tramisit Lesbum ubi Agrippina novissimo partu Iuliam edidit. tum extrema Asiae Perinthumque ac Byzantium, Thraecias urbes, mox Propontidis angustias et os Ponticum intrat, cupidine veteres locos et fama celebratos noscendi; pariterque provincias internis certaminibus aut magistratuum iniuriis fessas refovebat. atque illum in regressu sacra Samothracum visere nitentem obvii aquilones depulere. igitur adito Ilio quaeque ibi varietate fortunae et nostri origine veneranda, relegit Asiam adpellitque Colophona ut Clarii Apollinis oraculo uteretur. non femina illic, ut apud Delphos, sed certis e familiis et ferme Mileto accitus sacerdos numerum modo consultantium et nomina audit; tum in specum degressus, hausta fontis arcani aqua, ignarus plerumque litterarum et carminum edit responsa versibus compositis super rebus quas quis mente concepit. et ferebatur Germanico per ambages, ut mos oraculis, maturum exitum cecinisse.' '2.61. Ceterum Germanicus aliis quoque miraculis intendit animum, quorum praecipua fuere Memnonis saxea effigies, ubi radiis solis icta est, vocalem sonum reddens, disiectasque inter et vix pervias arenas instar montium eductae pyramides certamine et opibus regum, lacusque effossa humo, superfluentis Nili receptacula; atque alibi angustiae et profunda altitudo, nullis inquirentium spatiis penetrabilis. exim ventum Elephantinen ac Syenen, claustra olim Romani imperii, quod nunc rubrum ad mare patescit.''. None
1.61. \xa0There came upon the Caesar, therefore, a passionate desire to pay the last tribute to the fallen and their leader, while the whole army present with him were stirred to pity at thought of their kindred, of their friends, ay! and of the chances of battle and of the lot of mankind. Sending Caecina forward to explore the secret forest passes and to throw bridges and causeways over the flooded marshes and treacherous levels, they pursued their march over the dismal tract, hideous to sight and memory. Varus' first camp, with its broad sweep and measured spaces for officers and eagles, advertised the labours of three legions: then a\xa0half-ruined wall and shallow ditch showed that there the now broken remt had taken cover. In the plain between were bleaching bones, scattered or in little heaps, as the men had fallen, fleeing or standing fast. Hard by lay splintered spears and limbs of horses, while human skulls were nailed prominently on the tree-trunks. In the neighbouring groves stood the savage altars at which they had slaughtered the tribunes and chief centurions. Survivors of the disaster, who had escaped the battle or their chains, told how here the legates fell, there the eagles were taken, where the first wound was dealt upon Varus, and where he found death by the suicidal stroke of his own unhappy hand. They spoke of the tribunal from which Arminius made his harangue, all the gibbets and torture-pits for the prisoners, and the arrogance with which he insulted the standards and eagles. <" '1.62. \xa0And so, six years after the fatal field, a Roman army, present on the ground, buried the bones of the three legions; and no man knew whether he consigned to earth the remains of a stranger or a kinsman, but all thought of all as friends and members of one family, and, with anger rising against the enemy, mourned at once and hated. At the erection of the funeral-mound the Caesar laid the first sod, paying a dear tribute to the departed, and associating himself with the grief of those around him. But Tiberius disapproved, possibly because he put an invidious construction on all acts of Germanicus, possibly because he held that the sight of the unburied dead must have given the army less alacrity for battle and more respect for the enemy, while a commander, invested with the augurate and administering the most venerable rites of religion, ought to have avoided all contact with a funeral ceremony. <
2.54. \xa0From Athens he visited Euboea, and crossed over to Lesbos; where Agrippina, in her last confinement, gave birth to Julia. Entering the outskirts of Asia, and the Thracian towns of Perinthus and Byzantium, he then struck through the straits of the Bosphorus and the mouth of the Euxine, eager to make the acquaintance of those ancient and storied regions, though simultaneously he brought relief to provinces outworn by internecine feud or official tyranny. On the return journey, he made an effort to visit the Samothracian Mysteries, but was met by northerly winds, and failed to make the shore. So, after an excursion to Troy and those venerable remains which attest the mutability of fortune and the origin of Rome, he skirted the Asian coast once more, and anchored off Colophon, in order to consult the oracle of the Clarian Apollo. Here it is not a prophetess, as at Delphi, but a male priest, chosen out of a restricted number of families, and in most cases imported from Miletus, who hears the number and the names of the consultants, but no more, then descends into a cavern, swallows a draught of water from a mysterious spring, and â\x80\x94 though ignorant generally of writing and of metre â\x80\x94\xa0delivers his response in set verses dealing with the subject each inquirer had in mind. Rumour said that he had predicted to Germanicus his hastening fate, though in the equivocal terms which oracles affect. < 2.60. \xa0Not yet aware, however, that his itinerary was disapproved, Germanicus sailed up the Nile, starting from the town of Canopus â\x80\x94 founded by the Spartans in memory of the helmsman so named, who was buried there in the days when Menelaus, homeward bound for Greece, was blown to a distant sea and the Libyan coast. From Canopus he visited the next of the river-mouths, which is sacred to Hercules (an Egyptian born, according to the local account, and the eldest of the name, the others of later date and equal virtue being adopted into the title); then, the vast remains of ancient Thebes. On piles of masonry Egyptian letters still remained, embracing the tale of old magnificence, and one of the senior priests, ordered to interpret his native tongue, related that "once the city contained seven hundred thousand men of military age, and with that army King Rhamses, after conquering Libya and Ethiopia, the Medes and the Persians, the Bactrian and the Scyth, and the lands where the Syrians and Armenians and neighbouring Cappadocians dwell, had ruled over all that lies between the Bithynian Sea on the one hand and the Lycian on the other." The tribute-lists of the subject nations were still legible: the weight of silver and gold, the number of weapons and horses, the temple-gifts of ivory and spices, together with the quantities of grain and other necessaries of life to be paid by the separate countries; revenues no less imposing than those which are now exacted by the might of Parthia or by Roman power. < 2.61. \xa0But other marvels, too, arrested the attention of Germanicus: in especial, the stone colossus of Memnon, which emits a vocal sound when touched by the rays of the sun; the pyramids reared mountain high by the wealth of emulous kings among wind-swept and all but impassable sands; the excavated lake which receives the overflow of Nile; and, elsewhere, narrow gorges and deeps impervious to the plummet of the explorer. Then he proceeded to Elephantine and Syene, once the limits of the Roman Empire, which now stretches to the Persian Gulf. <' ". None
21. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • cult, cultic acts for specific cults, the corresponding god or place • epithets, cultic, trans-divine epithets

 Found in books: Bernabe et al (2013) 269; Jim (2022) 47

22. Pausanias, Description of Greece, 1.22.8, 2.2.6-2.2.7, 2.22.1, 2.31.5, 2.33.2, 2.37.1-2.37.2, 7.19.1-7.19.3, 7.21.6-7.21.7, 9.3.1, 9.8.2, 9.20.4, 10.33.11 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Akte (seaboard of Argolid), cultic differences from Argive Plain • Akte (seaboard of Argolid), long-term cultic network of • Apollo Pythios (Delphi), cultic landscape of • cult, cultic acts for specific cults, the corresponding god or place • cultic ritual practice, gifts to the gods • cultic ritual practice, processions • cultic ritual practice, ritual performance • cultic ritual practice, scapegoat rituals • epithets, cultic, choice of • epithets, cultic, flexibility in use • epithets, cultic, onomastic configurations • epithets, cultic, poetic epithets, relation to • epithets, cultic, trans-divine epithets • epithets, cultic, épiclétique movement • homonoia, cultic worship of the concept • hygieia, cultic worship of the concept • nike, cultic worship of • oracles, relationship of cultic and prophetic functions at • performances of myth and ritual (also song), transforming cultic landscapes • priests adolescent, cultic vs. prophetic functions of • salus, cultic worship of the concept • sexual relations in the cultic regulations • soteria (in Greek antiquity), cultic worship of the concept

 Found in books: Bernabe et al (2013) 10, 17, 47, 211, 303, 401, 403, 405, 407, 409, 410; Blidstein (2017) 24; Dignas Parker and Stroumsa (2013) 84; Eidinow and Kindt (2015) 44, 167, 464; Jim (2022) 22, 51, 141, 163, 250; Kowalzig (2007) 149, 150, 151, 168, 169

1.22.8. κατὰ δὲ τὴν ἔσοδον αὐτὴν ἤδη τὴν ἐς ἀκρόπολιν Ἑρμῆν ὃν Προπύλαιον ὀνομάζουσι καὶ Χάριτας Σωκράτην ποιῆσαι τὸν Σωφρονίσκου λέγουσιν, ᾧ σοφῷ γενέσθαι μάλιστα ἀνθρώπων ἐστὶν ἡ Πυθία μάρτυς, ὃ μηδὲ Ἀνάχαρσιν ἐθέλοντα ὅμως καὶ διʼ αὐτὸ ἐς Δελφοὺς ἀφικόμενον προσεῖπεν.
2.2.6. λόγου δὲ ἄξια ἐν τῇ πόλει τὰ μὲν λειπόμενα ἔτι τῶν ἀρχαίων ἐστίν, τὰ δὲ πολλὰ αὐτῶν ἐπὶ τῆς ἀκμῆς ἐποιήθη τῆς ὕστερον. ἔστιν οὖν ἐπὶ τῆς ἀγορᾶς— ἐνταῦθα γὰρ πλεῖστά ἐστι τῶν ἱερῶν—Ἄρτεμίς τε ἐπίκλησιν Ἐφεσία καὶ Διονύσου ξόανα ἐπίχρυσα πλὴν τῶν προσώπων· τὰ δὲ πρόσωπα ἀλοιφῇ σφισιν ἐρυθρᾷ κεκόσμηται· Λύσιον δέ, τὸν δὲ Βάκχειον ὀνομάζουσι. 2.2.7. τὰ δὲ λεγόμενα ἐς τὰ ξόανα καὶ ἐγὼ γράφω. Πενθέα ὑβρίζοντα ἐς Διόνυσον καὶ ἄλλα τολμᾶν λέγουσι καὶ τέλος ἐς τὸν Κιθαιρῶνα ἐλθεῖν ἐπὶ κατασκοπῇ τῶν γυναικῶν, ἀναβάντα δὲ ἐς δένδρον θεάσασθαι τὰ ποιούμενα· τὰς δέ, ὡς ἐφώρασαν, καθελκύσαι τε αὐτίκα Πενθέα καὶ ζῶντος ἀποσπᾶν ἄλλο ἄλλην τοῦ σώματος. ὕστερον δέ, ὡς Κορίνθιοι λέγουσιν, ἡ Πυθία χρᾷ σφισιν ἀνευρόντας τὸ δένδρον ἐκεῖνο ἴσα τῷ θεῷ σέβειν· καὶ ἀπʼ αὐτοῦ διὰ τόδε τὰς εἰκόνας πεποίηνται ταύτας.
2.22.1. τῆς δὲ Ἥρας ὁ ναὸς τῆς Ἀνθείας ἐστὶ τοῦ ἱεροῦ τῆς Λητοῦς ἐν δεξιᾷ καὶ πρὸ αὐτοῦ γυναικῶν τάφος. ἀπέθανον δὲ αἱ γυναῖκες ἐν μάχῃ πρὸς Ἀργείους τε καὶ Περσέα, ἀπὸ νήσων τῶν ἐν Αἰγαίῳ Διονύσῳ συνεστρατευμέναι· καὶ διὰ τοῦτο Ἁλίας αὐτὰς ἐπονομάζουσιν. ἀντικρὺ δὲ τοῦ μνήματος τῶν γυναικῶν Δήμητρός ἐστιν ἱερὸν ἐπίκλησιν Πελασγίδος ἀπὸ τοῦ ἱδρυσαμένου Πελασγοῦ τοῦ Τριόπα, καὶ οὐ πόρρω τοῦ ἱεροῦ τάφος Πελασγοῦ.
2.31.5. εἰσὶ δὲ οὐ μακρὰν τῆς Λυκείας Ἀρτέμιδος βωμοὶ διεστηκότες οὐ πολὺ ἀπʼ ἀλλήλων· ὁ μὲν πρῶτός ἐστιν αὐτῶν Διονύσου κατὰ δή τι μάντευμα ἐπίκλησιν Σαώτου, δεύτερος δὲ Θεμίδων ὀνομαζόμενος· Πιτθεὺς τοῦτον ἀνέθηκεν, ὡς λέγουσιν. Ἡλίου δὲ Ἐλευθερίου καὶ σφόδρα εἰκότι λόγῳ δοκοῦσί μοι ποιῆσαι βωμόν, ἐκφυγόντες δουλείαν ἀπὸ Ξέρξου τε καὶ Περσῶν.
2.33.2. Καλαύρειαν δὲ Ἀπόλλωνος ἱερὰν τὸ ἀρχαῖον εἶναι λέγουσιν, ὅτε περ ἦσαν καὶ οἱ Δελφοὶ Ποσειδῶνος· λέγεται δὲ καὶ τοῦτο, ἀντιδοῦναι τὰ χωρία σφᾶς ἀλλήλοις. φασὶ δὲ ἔτι καὶ λόγιον μνημονεύουσιν· ἶσόν τοι Δῆλόν τε Καλαύρειάν τε νέμεσθαι Πυθώ τʼ ἠγαθέην καὶ Ταίναρον ἠνεμόεσσαν. Unknown ἔστι δʼ οὖν Ποσειδῶνος ἱερὸν ἐνταῦθα ἅγιον, ἱερᾶται δὲ αὐτῷ παρθένος, ἔστʼ ἂν ἐς ὥραν προέλθῃ γάμου.
2.37.1. ἀπὸ δὴ τοῦ ὄρους τούτου τὸ ἄλσος ἀρχόμενον πλατάνων τὸ πολὺ ἐπὶ τὴν θάλασσαν καθήκει. ὅροι δὲ αὐτοῦ τῇ μὲν ποταμὸς ὁ Ποντῖνος, τῇ δὲ ἕτερος ποταμός· Ἀμυμώνη δὲ ἀπὸ τῆς Δαναοῦ θυγατρὸς ὄνομα τῷ ποταμῷ. ἐντὸς δὲ τοῦ ἄλσους ἀγάλματα ἔστι μὲν Δήμητρος Προσύμνης, ἔστι δὲ Διονύσου, καὶ Δήμητρος καθήμενον ἄγαλμα οὐ μέγα· 2.37.2. ταῦτα μὲν λίθου πεποιημένα, ἑτέρωθι δʼ ἐν ναῷ Διόνυσος Σαώτης καθήμενον ξόανον καὶ Ἀφροδίτης ἄγαλμα ἐπὶ θαλάσσῃ λίθου· ἀναθεῖναι δὲ αὐτὸ τὰς θυγατέρας λέγουσι τὰς Δαναοῦ, Δαναὸν δὲ αὐτὸν τὸ ἱερὸν ἐπὶ Ποντίνῳ ποιῆσαι τῆς Ἀθηνᾶς. καταστήσασθαι δὲ τῶν Λερναίων τὴν τελετὴν Φιλάμμωνά φασι. τὰ μὲν οὖν λεγόμενα ἐπὶ τοῖς δρωμένοις δῆλά ἐστιν οὐκ ὄντα ἀρχαῖα·
7.19.1. ἔστι δὲ ἐν τῷ μεταξὺ τοῦ ναοῦ τε τῆς Λαφρίας καὶ τοῦ βωμοῦ πεποιημένον μνῆμα Εὐρυπύλου. τὰ δὲ ὅστις τε ὢν καὶ καθʼ ἥντινα αἰτίαν ἀφίκετο ἐς τὴν γῆν ταύτην, δηλώσει μοι καὶ ταῦτα ὁ λόγος προδιηγησαμένῳ πρότερον ὁποῖα ὑπὸ τοῦ Εὐρυπύλου τὴν ἐπιδημίαν τοῖς ἐνταῦθα ἦν τὰ παρόντα τοῖς ἀνθρώποις. Ἰώνων τοῖς Ἀρόην καὶ Ἄνθειαν καὶ Μεσάτιν οἰκοῦσιν ἦν ἐν κοινῷ τέμενος καὶ ναὸς Ἀρτέμιδος Τρικλαρίας ἐπίκλησιν, καὶ ἑορτὴν οἱ Ἴωνες αὐτῇ καὶ παννυχίδα ἦγον ἀνὰ πᾶν ἔτος. ἱερωσύνην δὲ εἶχε τῆς θεοῦ παρθένος, ἐς ὃ ἀποστέλλεσθαι παρὰ ἄνδρα ἔμελλε. 7.19.2. λέγουσιν οὖν συμβῆναί ποτε ὡς ἱερᾶσθαι μὲν τῆς θεοῦ Κομαιθὼ τὸ εἶδος καλλίστην παρθένον, τυγχάνειν δὲ αὐτῆς ἐρῶντα Μελάνιππον, τά τε ἄλλα τοὺς ἡλικιώτας καὶ ὄψεως εὐπρεπείᾳ μάλιστα ὑπερηρκότα. ὡς δὲ ὁ Μελάνιππος ἐς τὸ ἴσον τοῦ ἔρωτος ὑπηγάγετο τὴν παρθένον, ἐμνᾶτο αὐτὴν παρὰ τοῦ πατρός. ἕπεται δέ πως τῷ γήρᾳ τά τε ἄλλα ὡς τὸ πολὺ ἐναντιοῦσθαι νέοις καὶ οὐχ ἥκιστα ἐς τοὺς ἐρῶντας τὸ ἀνάλγητον, ὅπου καὶ Μελανίππῳ τότε ἐθέλοντι ἐθέλουσαν ἄγεσθαι Κομαιθὼ οὔτε παρὰ τῶν ἑαυτοῦ γονέων οὔτε παρὰ τῶν Κομαιθοῦς ἥμερον ἀπήντησεν οὐδέν. 7.19.3. ἐπέδειξε δὲ ἐπὶ πολλῶν τε δὴ ἄλλων καὶ ἐν τοῖς Μελανίππου παθήμασιν, ὡς μέτεστιν ἔρωτι καὶ ἀνθρώπων συγχέαι νόμιμα καὶ ἀνατρέψαι θεῶν τιμάς, ὅπου καὶ τότε ἐν τῷ τῆς Ἀρτέμιδος ἱερῷ Κομαιθὼ καὶ Μελάνιππος καὶ ἐξέπλησαν τοῦ ἔρωτος τὴν ὁρμήν. καὶ οἱ μὲν ἔμελλον τῷ ἱερῷ καὶ ἐς τὸ ἔπειτα ἴσα καὶ θαλάμῳ χρήσεσθαι· τοὺς δὲ ἀνθρώπους αὐτίκα ἐξ Ἀρτέμιδος μήνιμα ἔφθειρε, τῆς τε γῆς καρπὸν οὐδένα ἀποδιδούσης καὶ νόσοι σφίσιν οὐ κατὰ τὰ εἰωθότα καὶ ἀπʼ αὐτῶν θάνατοι πλείονες ἢ τὰ πρότερα ἐγίνοντο.
7.21.6. τοῦ θεάτρου δὲ ἐγγὺς πεποίηται Πατρεῦσι γυναικὸς ἐπιχωρίας τέμενος. Διονύσου δέ ἐστιν ἐνταῦθα ἀγάλματα, ἴσοι τε τοῖς ἀρχαίοις πολίσμασι καὶ ὁμώνυμοι· Μεσατεὺς γὰρ καὶ Ἀνθεύς τε καὶ Ἀροεύς ἐστιν αὐτοῖς τὰ ὀνόματα. ταῦτα τὰ ἀγάλματα ἐν τῇ Διονύσου τῇ ἑορτῇ κομίζουσιν ἐς τὸ ἱερὸν τοῦ Αἰσυμνήτου· τὸ δὲ ἱερὸν τοῦτο ἐς τὰ ἐπὶ θαλάσσῃ τῆς πόλεως ἐρχομένοις ἔστιν ἐκ τῆς ἀγορᾶς ἐν δεξιᾷ τῆς ὁδοῦ. 7.21.7. ἀπὸ δὲ τοῦ Αἰσυμνήτου κατωτέρω ἰόντι ἄλλο ἱερὸν καὶ ἄγαλμα λίθου· καλεῖται μὲν Σωτηρίας, ἱδρύσασθαι δὲ αὐτὸ ἐξ ἀρχῆς ἀποφυγόντα φασὶ τὴν μανίαν Εὐρύπυλον. πρὸς δὲ τῷ λιμένι Ποσειδῶνός τε ναὸς καὶ ἄγαλμά ἐστιν ὀρθὸν λίθου. Ποσειδῶνι δὲ παρὲξ ἢ ὁπόσα ὀνόματα ποιηταῖς πεποιημένα ἐστὶν ἐς ἐπῶν κόσμον καὶ ἰδίᾳ σφίσιν ἐπιχώρια ὄντα ἕκαστοι τίθενται, τοσαίδε ἐς ἅπαντας γεγόνασιν ἐπικλήσεις αὐτῷ, Πελαγαῖος καὶ Ἀσφάλιός τε καὶ Ἵππιος.
9.3.1. Ἥραν ἐφʼ ὅτῳ δὴ πρὸς τὸν Δία ὠργισμένην ἐς Εὔβοιάν φασιν ἀναχωρῆσαι, Δία δέ, ὡς οὐκ ἔπειθεν αὐτήν, παρὰ Κιθαιρῶνα λέγουσιν ἐλθεῖν δυναστεύοντα ἐν Πλαταιαῖς τότε· εἶναι γὰρ τὸν Κιθαιρῶνα οὐδενὸς σοφίαν ὕστερον. οὗτος οὖν κελεύει τὸν Δία ἄγαλμα ξύλου ποιησάμενον ἄγειν ἐπὶ βοῶν ζεύγους ἐγκεκαλυμμένον, λέγειν δὲ ὡς ἄγοιτο γυναῖκα Πλάταιαν τὴν Ἀσωποῦ.
9.8.2. ἐνταῦθα καὶ Διονύσον ναός ἐστιν Αἰγοβόλου. θύοντες γὰρ τῷ θεῷ προήχθησάν ποτε ὑπὸ μέθης ἐς ὕβριν, ὥστε καὶ τοῦ Διονύσου τὸν ἱερέα ἀποκτείνουσιν· ἀποκτείναντας δὲ αὐτίκα ἐπέλαβε νόσος λοιμώδης, καί σφισιν ἀφίκετο ἴαμα ἐκ Δελφῶν τῷ Διονύσῳ θύειν παῖδα ὡραῖον· ἔτεσι δὲ οὐ πολλοῖς ὕστερον τὸν θεόν φασιν αἶγα ἱερεῖον ὑπαλλάξαι σφίσιν ἀντὶ τοῦ παιδός. δείκνυται δὲ ἐν Ποτνιαῖς καὶ φρέαρ· τὰς δὲ ἵππους τὰς ἐπιχωρίους τοῦ ὕδατος πιούσας τούτου μανῆναι λέγουσιν.
9.20.4. ἐν δὲ τοῦ Διονύσου τῷ ναῷ θέας μὲν καὶ τὸ ἄγαλμα ἄξιον λίθου τε ὂν Παρίου καὶ ἔργον Καλάμιδος, θαῦμα δὲ παρέχεται μεῖζον ἔτι ὁ Τρίτων. ὁ μὲν δὴ σεμνότερος ἐς αὐτὸν λόγος τὰς γυναῖκάς φησι τὰς Ταναγραίων πρὸ τῶν Διονύσου ὀργίων ἐπὶ θάλασσαν καταβῆναι καθαρσίων ἕνεκα, νηχομέναις δὲ ἐπιχειρῆσαι τὸν Τρίτωνα καὶ τὰς γυναῖκας εὔξασθαι Διόνυσόν σφισιν ἀφικέσθαι βοηθόν, ὑπακοῦσαί τε δὴ τὸν θεὸν καὶ τοῦ Τρίτωνος κρατῆσαι τῇ μάχῃ·
10.33.11. †ἃ μάλιστα ἄξιον Διονύσῳ δρῶσιν ὄργια, ἔσοδος δὲ ἐς τὸ ἄδυτον οὐδὲ ἐν φανερῷ σφισιν †ἄγαλμα οὐκ ἔστι. λέγεται δὲ ὑπὸ τῶν Ἀμφικλειέων μάντιν τέ σφισι τὸν θεὸν τοῦτον καὶ βοηθὸν νόσων καθεστηκέναι· τὰ μὲν δὴ νοσήματα αὐτοῖς Ἀμφικλειεῦσι καὶ τοῖς προσοικοῦσιν ἰᾶται διʼ ὀνειράτων, πρόμαντις δὲ ὁ ἱερεύς ἐστι, χρῷ δὲ ἐκ τοῦ θεοῦ κάτοχος.''. None
1.22.8. Right at the very entrance to the Acropolis are a Hermes (called Hermes of the Gateway) and figures of Graces, which tradition says were sculptured by Socrates, the son of Sophroniscus, who the Pythia testified was the wisest of men, a title she refused to Anacharsis, although he desired it and came to Delphi to win it.
2.2.6. The things worthy of mention in the city include the extant remains of antiquity, but the greater number of them belong to the period of its second ascendancy. On the market-place, where most of the sanctuaries are, stand Artemis surnamed Ephesian and wooden images of Dionysus, which are covered with gold with the exception of their faces; these are ornamented with red paint. They are called Lysius and Baccheus, 2.2.7. and I too give the story told about them. They say that Pentheus treated Dionysus despitefully, his crowning outrage being that he went to Cithaeron, to spy upon the women, and climbing up a tree beheld what was done. When the women detected Pentheus, they immediately dragged him down, and joined in tearing him, living as he was, limb from limb. Afterwards, as the Corinthians say, the Pythian priestess commanded them by an oracle to discover that tree and to worship it equally with the god. For this reason they have made these images from the tree.
2.22.1. The temple of Hera Anthea (Flowery) is on the right of the sanctuary of Leto, and before it is a grave of women. They were killed in a battle against the Argives under Perseus, having come from the Aegean Islands to help Dionysus in war; for which reason they are surnamed Haliae (Women of the Sea). Facing the tomb of the women is a sanctuary of Demeter, surnamed Pelasgian from Pelasgus, son of Triopas, its founder, and not far from the sanctuary is the grave of Pelasgus.
2.31.5. Not far from Artemis Lycea are altars close to one another. The first of them is to Dionysus, surnamed, in accordance with an oracle, Saotes (Saviour); the second is named the altar of the Themides (Laws), and was dedicated, they say, by Pittheus. They had every reason, it seems to me, for making an altar to Helius Eleutherius (Sun, God of Freedom), seeing that they escaped being enslaved by Xerxes and the Persians.
2.33.2. Calaurea, they say, was sacred to Apollo of old, at the time when Delphi was sacred to Poseidon. Legend adds that the two gods exchanged the two places. They still say this, and quote an oracle:— Delos and Calaurea alike thou lovest to dwell in, Pytho, too, the holy, and Taenarum swept by the high winds. Unknown . At any rate, there is a holy sanctuary of Poseidon here, and it is served by a maiden priestess until she reaches an age fit for marriage.
2.37.1. At this mountain begins the grove, which consists chiefly of plane trees, and reaches down to the sea. Its boundaries are, on the one side the river Pantinus, on the other side another river, called Amymane, after the daughter of Danaus. Within the grave are images of Demeter Prosymne and of Dionysus. of Demeter there is a seated image of no great size. 2.37.2. Both are of stone, but in another temple is a seated wooden image of Dionysus Saotes (Savior), while by the sea is a stone image of Aphrodite. They say that the daughters of Danaus dedicated it, while Danaus himself made the sanctuary of Athena by the Pontinus. The mysteries of the Lernaeans were established, they say, by Philammon. Now the words which accompany the ritual are evidently of no antiquity
7.19.1. Between the temple of Laphria and the altar stands the tomb of Eurypylus. Who he was and for what reason he came to this land I shall set forth presently; but I must first describe what the condition of affairs was at his arrival. The Ionians who lived in Aroe, Antheia and Mesatis had in common a precinct and a temple of Artemis surnamed Triclaria, and in her honor the Ionians used to celebrate every year a festival and an all-night vigil. The priesthood of the goddess was held by a maiden until the time came for her to be sent to a husband.' "7.19.2. Now the story is that once upon a time it happened that the priestess of the goddess was Comaetho, a most beautiful maiden, who had a lover called Melanippus, who was far better and handsomer than his fellows. When Melanippus had won the love of the maiden, he asked the father for his daughter's hand. It is somehow a characteristic of old age to oppose the young in most things, and especially is it insensible to the desires of lovers. So Melanippus found it; although both he and Comaetho were eager to wed, he met with nothing but harshness from both his own parents and from those of his lover." '7.19.3. The history of Melanippus, like that of many others, proved that love is apt both to break the laws of men and to desecrate the worship of the gods, seeing that this pair had their fill of the passion of love in the sanctuary of Artemis. And hereafter also were they to use the sanctuary as a bridal-chamber. Forthwith the wrath of Artemis began to destroy the inhabitants; the earth yielded no harvest, and strange diseases occurred of an unusually fatal character.
7.21.6. Near to the theater there is a precinct sacred to a native lady. Here are images of Dionysus, equal in number to the ancient cities, and named after them Mesateus, Antheus and Aroeus. These images at the festival of Dionysus they bring into the sanctuary of the Dictator. This sanctuary is on the right of the road from the market-place to the sea-quarter of the city. 7.21.7. As you go lower down from the Dictator there is another sanctuary with an image of stone. It is called the sanctuary of Recovery, and the story is that it was originally founded by Eurypylus on being cured of his madness. At the harbor is a temple of Poseidon with a standing image of stone. Besides the names given by poets to Poseidon to adorn their verses, and in addition to his local names, all men give him the following surnames—Marine, Giver of Safety, God of Horses.
9.3.1. Hera, they say, was for some reason or other angry with Zeus, and had retreated to Euboea . Zeus, failing to make her change her mind, visited Cithaeron, at that time despot in Plataea, who surpassed all men for his cleverness. So he ordered Zeus to make an image of wood, and to carry it, wrapped up, in a bullock wagon, and to say that he was celebrating his marriage with Plataea, the daughter of Asopus.
9.8.2. Here there is also a temple of Dionysus Goat-shooter. For once, when they were sacrificing to the god, they grew so violent with wine that they actually killed the priest of Dionysus. Immediately after the murder they were visited by a pestilence, and the Delphic oracle said that to cure it they must sacrifice a boy in the bloom of youth. A few years afterwards, so they say, the god substituted a goat as a victim in place of their boy. In Potniae is also shown a well. The mares of the country are said on drinking this water to become mad.
9.20.4. In the temple of Dionysus the image too is worth seeing, being of Parian marble and a work of Calamis. But a greater marvel still is the Triton. The grander of the two versions of the Triton legend relates that the women of Tanagra before the orgies of Dionysus went down to the sea to be purified, were attacked by the Triton as they were swimming, and prayed that Dionysus would come to their aid. The god, it is said, heard their cry and overcame the Triton in the fight.
10.33.11. They celebrate orgies, well worth seeing, in honor of Dionysus, but there is no entrance to the shrine, nor have they any image that can be seen. The people of Amphicleia say that this god is their prophet and their helper in disease. The diseases of the Amphicleans themselves and of their neighbors are cured by means of dreams. The oracles of the god are given by the priest, who utters them when under the divine inspiration.''. None
23. Porphyry, On Abstinence, 2.55 (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • cult, cultic acts for specific cults, the corresponding god or place • cultic ritual practice, scapegoat rituals

 Found in books: Bernabe et al (2013) 47; Eidinow and Kindt (2015) 464

2.55. 55.This sacred institute was, however, abolished by Diphilus, the king of Cyprus, who flourished about the time of Seleucus, the theologist. But Daemon substituted an ox for a man; thus causing the latter sacrifice to be of equal worth with the former. Amosis also abolished the law of sacrificing men in the Egyptian city Heliopolis; the truth of which is testified by Manetho in his treatise on Antiquity and Piety. But the sacrifice was made to Juno, and an investigation took place, as if they were endeavouring to find pure calves, and such as were marked by the impression of a seal. Three men also were sacrificed on the day appointed for this purpose, in the place of whom Amosis ordered them to substitute three waxen images. In Chios likewise, they sacrificed a man to Omadius Bacchus 23, the man being for this purpose torn in pieces; and the same custom, as Eulpis Carystius says, was adopted in |77 Tenedos. To which may be added, that the Lacedaemonians, as Apollodorus says, sacrificed a man to Mars.
24. Strabo, Geography, 8.4.9
 Tagged with subjects: • cult, cultic acts for specific cults, the corresponding god or place • cultic commemoration, and non-cultic commemoration

 Found in books: Bernabe et al (2013) 402; Shannon-Henderson (2019) 192

8.4.9. The sanctuary of Artemis at Limnae, at which the Messenians are reputed to have outraged the maidens who had come to the sacrifice, is on the boundaries between Laconia and Messenia, where both peoples held assemblies and offered sacrifice in common; and they say that it was after the outraging of the maidens, when the Messenians refused to give satisfaction for the act, that the war took place. And it is after this Limnae, also, that the Limnaion, the sanctuary of Artemis in Sparta, has been named.''. None
25. None, None, nan
 Tagged with subjects: • cultic ritual practice, feasting • cultic ritual practice, processions • epithets, cultic, trans-divine epithets

 Found in books: Eidinow and Kindt (2015) 265; Jim (2022) 51

26. None, None, nan
 Tagged with subjects: • cultic ritual practice, calendars and festivals • cultic ritual practice, ritual performance • cultic ritual practice, sacrificial and festal calendars • sexual relations in the cultic regulations • tax, cultic

 Found in books: Blidstein (2017) 21, 22; Eidinow and Kindt (2015) 296, 547; Lupu(2005) 13

27. None, None, nan
 Tagged with subjects: • cult, cultic acts for specific cults, the corresponding god or place • cultic ritual practice, gifts to the gods • cultic ritual practice, processions • cultic ritual practice, theoxenia (ritual reception/hosting ceremony)

 Found in books: Bernabe et al (2013) 27; Eidinow and Kindt (2015) 169, 181

28. None, None, nan
 Tagged with subjects: • cultic ritual practice, gifts to the gods • nike, cultic worship of

 Found in books: Eidinow and Kindt (2015) 500; Jim (2022) 55

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