| 1. Homer, Odyssey, 14.437-14.438 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •destruction sacrifice, total destruction of animal victim Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 220 |
2. Homer, Iliad, 3.292-3.301, 3.310, 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, 252 | 3.292. / then will I fight on even thereafter, to get me recompense, and will abide here until I find an end of war. He spake, and cut the lambs' throats with the pitiless bronze; and laid them down upon the ground gasping and failing of breath, for the bronze had robbed them of their strength. 3.293. / then will I fight on even thereafter, to get me recompense, and will abide here until I find an end of war. He spake, and cut the lambs' throats with the pitiless bronze; and laid them down upon the ground gasping and failing of breath, for the bronze had robbed them of their strength. 3.294. / then will I fight on even thereafter, to get me recompense, and will abide here until I find an end of war. He spake, and cut the lambs' throats with the pitiless bronze; and laid them down upon the ground gasping and failing of breath, for the bronze had robbed them of their strength. 3.295. / Then they drew wine from the bowl into the cups, and poured it forth, and made prayer to the gods that are for ever. And thus would one of the Achaeans and Trojans say:Zeus, most glorious, most great, and ye other immortal gods, which host soever of the twain shall be first to work harm in defiance of the oaths, 3.296. / Then they drew wine from the bowl into the cups, and poured it forth, and made prayer to the gods that are for ever. And thus would one of the Achaeans and Trojans say:Zeus, most glorious, most great, and ye other immortal gods, which host soever of the twain shall be first to work harm in defiance of the oaths, 3.297. / Then they drew wine from the bowl into the cups, and poured it forth, and made prayer to the gods that are for ever. And thus would one of the Achaeans and Trojans say:Zeus, most glorious, most great, and ye other immortal gods, which host soever of the twain shall be first to work harm in defiance of the oaths, 3.298. / Then they drew wine from the bowl into the cups, and poured it forth, and made prayer to the gods that are for ever. And thus would one of the Achaeans and Trojans say:Zeus, most glorious, most great, and ye other immortal gods, which host soever of the twain shall be first to work harm in defiance of the oaths, 3.299. / Then they drew wine from the bowl into the cups, and poured it forth, and made prayer to the gods that are for ever. And thus would one of the Achaeans and Trojans say:Zeus, most glorious, most great, and ye other immortal gods, which host soever of the twain shall be first to work harm in defiance of the oaths, 3.300. / may their brains be thus poured forth upon the ground even as this wine, theirs and their children's; and may their wives be made slaves to others. 3.301. / may their brains be thus poured forth upon the ground even as this wine, theirs and their children's; and may their wives be made slaves to others. 3.310. / So spake the godlike man, and let place the lambs in his chariot, and himself mounted, and drew back the reins, and by his side Antenor mounted the beauteous car; and the twain departed back to Ilios. But Hector, Priam's son, and goodly Odysseus 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 |
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| 3. Pindar, Isthmian Odes, 5.32-5.33 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •destruction sacrifice, total destruction of animal victim Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 239 |
| 4. Pindar, Olympian Odes, 1.90-1.91 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •destruction sacrifice, total destruction of animal victim Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 171 |
5. Aeschylus, Seven Against Thebes, 275-278, 42-53, 279 (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, 242| 279. στέψω πρὸ ναῶν, πολεμίων δʼ ἐσθήματα. | |
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6. Plato, Minos, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •destruction sacrifice, total destruction of animal victim Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 228, 229, 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 |
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| 7. Euripides, Suppliant Women, 1195-1202, 1194 (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, 252 |
| 8. Euripides, Ion, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •destruction sacrifice, total destruction of animal victim Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 206 |
9. Plato, Laws, None (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, 332| 717a. ἄνδρʼ ἀγαθὸν οὔτε θεὸν ἔστιν ποτὲ τό γε ὀρθὸν δέχεσθαι· μάτην οὖν περὶ θεοὺς ὁ πολύς ἐστι πόνος τοῖς ἀνοσίοις, τοῖσιν δὲ ὁσίοις ἐγκαιρότατος ἅπασιν. σκοπὸς μὲν οὖν ἡμῖν οὗτος οὗ δεῖ στοχάζεσθαι· βέλη δὲ αὐτοῦ καὶ οἷον ἡ τοῖς βέλεσιν ἔφεσις τὰ ποῖʼ ἂν λεγόμενα ὀρθότατα φέροιτʼ ἄν; πρῶτον μέν, φαμέν, τιμὰς τὰς μετʼ Ὀλυμπίους τε καὶ τοὺς τὴν πόλιν ἔχοντας θεοὺς τοῖς χθονίοις ἄν τις θεοῖς ἄρτια καὶ δεύτερα καὶ ἀριστερὰ νέμων ὀρθότατα τοῦ τῆς | 717a. Therefore all the great labor that impious men spend upon the gods is in vain, but that of the pious is most profitable to them all. Here, then, is the mark at which we must aim; but as to shafts we should shoot, and (so to speak) the flight of them,—what kind of shafts, think you, would fly most straight to the mark? First of all, we say, if—after the honors paid to the Olympians and the gods who keep the State—we should assign the Even and the Left as their honors to the gods of the under-world, we would be aiming most straight at the mark of piety— |
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10. Aristophanes, The Women Celebrating The Thesmophoria, 695 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •destruction sacrifice, total destruction of animal victim Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 242| 695. καθαιματώσει βωμόν. ὦ τάλαιν' ἐγώ. | |
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11. Herodotus, Histories, 1.165, 1.167, 2.44 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •destruction sacrifice, total destruction of animal victim Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 171, 217, 219, 220, 226, 239 | 1.165. The Phocaeans would have bought the islands called Oenussae from the Chians; but the Chians would not sell them, because they feared that the islands would become a market and so their own island be cut off from trade: so the Phocaeans prepared to sail to Cyrnus , where at the command of an oracle they had built a city called Alalia twenty years before. ,Arganthonius was by this time dead. While getting ready for their voyage, they first sailed to Phocaea , where they destroyed the Persian guard to whom Harpagus had entrusted the defense of the city; and when this was done, they called down mighty curses on any one of them who should stay behind when the rest sailed. ,Not only this, but they sank a mass of iron in the sea, and swore never to return to Phocaea before the iron should appear again. But while they prepared to sail to Cyrnus, more than half of the citizens were overcome with longing and pitiful sorrow for the city and the life of their land, and they broke their oath and sailed back to Phocaea . Those of them who kept the oath put out to sea from the Oenussae. 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. |
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| 12. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •destruction sacrifice, total destruction of animal victim Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 332 |
| 13. Thucydides, The History of The Peloponnesian War, 5.11, 6.56-6.57 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •destruction sacrifice, total destruction of animal victim Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 207, 241 |
14. Xenophon, The Persian Expedition, 2.2.9 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •destruction sacrifice, total destruction of animal victim Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 252| 2.2.9. ταῦτα δʼ ὤμοσαν, σφάξαντες ταῦρον καὶ κάπρον καὶ κριὸν εἰς ἀσπίδα, οἱ μὲν Ἕλληνες βάπτοντες ξίφος, οἱ δὲ βάρβαροι λόγχην. | 2.2.9. These oaths they sealed by sacrificing a bull, a boar, and a ram over a shield, the Greeks dipping a sword in the blood and the barbarians a lance. |
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15. Aristophanes, Peace, 1020 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •destruction sacrifice, total destruction of animal victim Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 242| 1020. οὐδ' αἱματοῦται βωμός. ἀλλ' εἴσω φέρων | |
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| 16. Xenophon, Constitution of The Spartans, 16-19, 15 (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, 206 |
17. Xenophon, The Education of Cyrus, 8.3.24 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •destruction sacrifice, total destruction of animal victim Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 217| 8.3.24. ἐπεὶ δὲ ἀφίκοντο πρὸς τὰ τεμένη, ἔθυσαν τῷ Διὶ καὶ ὡλοκαύτησαν τοὺς ταύρους· ἔπειτα τῷ Ἡλίῳ καὶ ὡλοκαύτησαν τοὺς ἵππους· ἔπειτα Γῇ σφάξαντες ὡς ἐξηγήσαντο οἱ μάγοι ἐποίησαν· ἔπειτα δὲ ἥρωσι τοῖς Συρίαν ἔχουσι. | 8.3.24. So, when they came to the sanctuaries, they The sacrifice and the races performed the sacrifice to Zeus and made a holocaust of the bulls; then they gave the horses to the flames in honour of the Sun; next they did sacrifice to the Earth, as the magi directed, and lastly to the tutelary heroes of Syria . |
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| 18. Aristotle, Athenian Constitution, 7.1, 58.1 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •destruction sacrifice, total destruction of animal victim Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 241, 252 |
| 19. Theophrastus, Fragments, 13 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •destruction sacrifice, total destruction of animal victim Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 328 |
| 20. Callimachus, Aetia, 238, 11 (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, 240 |
| 21. Aristotle, Rhetoric, None (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, 332 |
22. Josephus Flavius, Jewish War, 1.32, 1.148, 6.98 (1st cent. CE - 1st cent. CE) Tagged with subjects: •destruction sacrifice, total destruction of animal victim Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 113 | 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. |
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| 23. Plutarch, Table Talk, None (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, 224 |
| 24. Pollux, Onomasticon, 8.86 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •destruction sacrifice, total destruction of animal victim Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 252 |
25. Pausanias, Description of Greece, 2.10.1, 2.12.1, 2.22.3, 5.13.2, 5.24.9-5.24.11, 8.7.2, 8.34.1-8.34.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •destruction sacrifice, total destruction of animal victim Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 70, 101, 217, 222, 252| 2.10.1. ἐν δὲ τῷ γυμνασίῳ τῆς ἀγορᾶς ὄντι οὐ μακρὰν Ἡρακλῆς ἀνάκειται λίθου, Σκόπα ποίημα. ἔστι δὲ καὶ ἑτέρωθι ἱερὸν Ἡρακλέους· τὸν μὲν πάντα ἐνταῦθα περίβολον Παιδιζὴν ὀνομάζουσιν, ἐν μέσῳ δέ ἐστι τῷ περιβόλῳ τὸ ἱερόν, ἐν δὲ αὐτῷ ξόανον ἀρχαῖον, τέχνη Φλιασίου Λαφάους . ἐπὶ δὲ τῇ θυσίᾳ τοιάδε δρᾶν νομίζουσι. Φαῖστον ἐν Σικυωνίᾳ λέγουσιν ἐλθόντα καταλαβεῖν Ἡρακλεῖ σφᾶς ὡς ἥρωι ἐναγίζοντας· οὔκουν ἠξίου δρᾶν οὐδὲν ὁ Φαῖστος τῶν αὐτῶν, ἀλλʼ ὡς θεῷ θύειν. καὶ νῦν ἔτι ἄρνα οἱ Σικυώνιοι σφάξαντες καὶ τοὺς μηροὺς ἐπὶ τοῦ βωμοῦ καύσαντες τὰ μὲν ἐσθίουσιν ὡς ἀπὸ ἱερείου, τὰ δὲ ὡς ἥρωι τῶν κρεῶν ἐναγίζουσι. τῆς ἑορτῆς δέ, ἣν ἄγουσι τῷ Ἡρακλεῖ, τὴν προτέραν τῶν ἡμερῶν †ὀνόματα ὀνομάζοντες Ἡράκλεια δὴ καλοῦσι τὴν ὑστέραν. 2.12.1. ἐν δὲ Τιτάνῃ καὶ Ἀθηνᾶς ἱερόν ἐστιν, ἐς ὃ τὴν Κορωνίδα ἀνάγουσιν· ἐν δὲ αὐτῷ ξόανον Ἀθηνᾶς ἐστιν ἀρχαῖον, κεραυνωθῆναι δὲ καὶ τοῦτο ἐλέγετο· ἐκ τούτου τοῦ λόφου καταβᾶσιν—ᾠκοδόμηται γὰρ ἐπὶ λόφῳ τὸ ἱερὸν—βωμός ἐστιν ἀνέμων, ἐφʼ οὗ τοῖς ἀνέμοις ὁ ἱερεὺς μιᾷ νυκτὶ ἀνὰ πᾶν ἔτος θύει. δρᾷ δὲ καὶ ἄλλα ἀπόρρητα ἐς βόθρους τέσσαρας, ἡμερούμενος τῶν πνευμάτων τὸ ἄγριον, καὶ δὴ καὶ Μηδείας ὡς λέγουσιν ἐπῳδὰς ἐπᾴδει. 2.22.3. τὸν μὲν δὴ Θυέστου παῖδα ἢ Βροτέου—λέγεται γὰρ ἀμφότερα—, ὃς Κλυταιμνήστρᾳ πρότερον ἢ Ἀγαμέμνων συνῴκησε, τοῦτον μὲν τὸν Τάνταλον οὐ διοίσομαι ταφῆναι ταύτῃ· τοῦ δὲ λεγομένου Διός τε εἶναι καὶ Πλουτοῦς ἰδὼν οἶδα ἐν Σιπύλῳ τάφον θέας ἄξιον. πρὸς δὲ οὐδὲ ἀνάγκη συνέπεσεν ἐκ τῆς Σιπύλου φυγεῖν αὐτόν, ὡς Πέλοπα ἐπέλαβεν ὕστερον ἐλαύνοντος Ἴλου τοῦ Φρυγὸς ἐπʼ αὐτὸν στρατείᾳ. τάδε μὲν ἐς τοσοῦτον ἐξητάσθω· τὰ δὲ ἐς τὸν βόθρον τὸν πλησίον δρώμενα Νικόστρατον ἄνδρα ἐπιχώριον καταστήσασθαι λέγουσιν. ἀφιᾶσι δὲ καὶ νῦν ἔτι ἐς τὸν βόθρον καιομένας λαμπάδας Κόρῃ τῇ Δήμητρος. 5.13.2. ἔσοδος δὲ ἐς αὐτὸ πρὸς δυσμῶν ἐστιν ἡλίου. τοῦτο ἀπονεῖμαι τῷ Πέλοπι Ἡρακλῆς ὁ Ἀμφιτρύωνος λέγεται· τέταρτος γὰρ δὴ ἀπόγονος καὶ οὗτος ἦν Πέλοπος, λέγεται δὲ καὶ ὡς ἔθυσεν ἐς τὸν βόθρον τῷ Πέλοπι. θύουσι δὲ αὐτῷ καὶ νῦν ἔτι οἱ κατὰ ἔτος τὰς ἀρχὰς ἔχοντες· τὸ δὲ ἱερεῖόν ἐστι κριὸς μέλας. ἀπὸ ταύτης οὐ γίνεται τῷ μάντει μοῖρα τῆς θυσίας, τράχηλον δὲ μόνον δίδοσθαι τοῦ κριοῦ καθέστηκε τῷ ὀνομαζομένῳ ξυλεῖ. 5.24.9. ὁ δὲ ἐν τῷ βουλευτηρίῳ πάντων ὁπόσα ἀγάλματα Διὸς μάλιστα ἐς ἔκπληξιν ἀδίκων ἀνδρῶν πεποίηται· ἐπίκλησις μὲν Ὅρκιός ἐστιν αὐτῷ, ἔχει δὲ ἐν ἑκατέρᾳ κεραυνὸν χειρί. παρὰ τούτῳ καθέστηκε τοῖς ἀθληταῖς καὶ πατράσιν αὐτῶν καὶ ἀδελφοῖς, ἔτι δὲ γυμνασταῖς ἐπὶ κάπρου κατόμνυσθαι τομίων, μηδὲν ἐς τὸν Ὀλυμπίων ἀγῶνα ἔσεσθαι παρʼ αὐτῶν κακούργημα. οἱ δὲ ἄνδρες οἱ ἀθληταὶ καὶ τόδε ἔτι προσκατόμνυνται, δέκα ἐφεξῆς μηνῶν ἀπηκριβῶσθαί σφισι τὰ πάντα ἐς ἄσκησιν. 5.24.10. ὀμνύουσι δὲ καὶ ὅσοι τοὺς παῖδας ἢ τῶν ἵππων τῶν ἀγωνιζομένων τοὺς πώλους κρίνουσιν, ἐπὶ δικαίῳ καὶ ἄνευ δώρων ποιεῖσθαι κρίσιν, καὶ τὰ ἐς τὸν δοκιμαζόμενόν τε καὶ μή, φυλάξειν καὶ ταῦτα ἐν ἀπορρήτῳ. τῷ κάπρῳ δὲ ὅ τι χρῆσθαί σφισι μετὰ τῶν ἀθλητῶν τὸν ὅρκον καθέστηκεν, οὐκ ἐμνημόνευσα ἐπερέσθαι, ἐπεὶ τοῖς γε ἀρχαιοτέροις ἐπὶ ἱερεῖα ἦν καθεστηκός, ἐφʼ ᾧ τις ὅρκον ἐποιήσατο, μηδὲ ἐδώδιμον εἶναι τοῦτο ἔτι ἀνθρώπῳ. δηλοῖ δὲ οὐχ ἥκιστα καὶ Ὅμηρος· 5.24.11. τὸν γοῦν κάπρον καθʼ ὅτου τῶν τομίων Ἀγαμέμνων ἐπώμοσεν ἦ μὴν εἶναι τὴν Βρισηίδα ἑαυτοῦ τῆς εὐνῆς ἀπείρατον, τοῦτον τὸν κάπρον ἀφιέμενον ὑπὸ τοῦ κήρυκος ἐποίησεν ἐς θάλασσαν· ἦ, καὶ ἀπὸ σφάραγον κάπρου τάμε νηλέι χαλκῷ. τὸν μὲν Ταλθύβιος πολιῆς ἁλὸς ἐς μέγα λαῖτμα ῥῖψʼ ἐπιδινήσας, βόσιν ἰχθύσιν. Hom. Il. 19.266-268 οὕτω μὲν τὸ ἀρχαῖον τὰ τοιαῦτα ἐνόμιζον· ἔστι δὲ πρὸ τῶν ποδῶν τοῦ Ὁρκίου πινάκιον χαλκοῦν, ἐπιγέγραπται δὲ ἐλεγεῖα ἐπʼ αὐτοῦ, δεῖμα ἐθέλοντα τοῖς ἐπιορκοῦσι παριστάναι. 8.7.2. ἀφανισθὲν δὲ ἐνταῦθα ἄνεισι κατὰ τὴν Δίνην· ἔστι δὲ ἡ Δίνη κατὰ τὸ Γενέθλιον καλούμενον τῆς Ἀργολίδος, ὕδωρ γλυκὺ ἐκ θαλάσσης ἀνερχόμενον. τὸ δὲ ἀρχαῖον καὶ καθίεσαν ἐς τὴν Δίνην τῷ Ποσειδῶνι ἵππους οἱ Ἀργεῖοι κεκοσμημένους χαλινοῖς. γλυκὺ δὲ ὕδωρ ἐν θαλάσσῃ δῆλόν ἐστιν ἐνταῦθά τε ἀνιὸν ἐν τῇ Ἀργολίδι καὶ ἐν τῇ Θεσπρωτίδι κατὰ τὸ Χειμέριον καλούμενον. 8.34.1. ἐκ δὲ Μεγάλης πόλεως ἰόντι ἐς Μεσσήνην καὶ σταδίους μάλιστα προελθόντι ἑπτά, ἔστιν ἐν ἀριστερᾷ τῆς λεωφόρου θεῶν ἱερόν. καλοῦσι δὲ καὶ αὐτὰς τὰς θεὰς καὶ τὴν χώραν τὴν περὶ τὸ ἱερὸν Μανίας· δοκεῖν δέ μοι θεῶν τῶν Εὐμενίδων ἐστὶν ἐπίκλησις, καὶ Ὀρέστην ἐπὶ τῷ φόνῳ τῆς μητρός φασιν αὐτόθι μανῆναι. 8.34.2. οὐ πόρρω δὲ τοῦ ἱεροῦ γῆς χῶμά ἐστιν οὐ μέγα, ἐπίθημα ἔχον λίθου πεποιημένον δάκτυλον, καὶ δὴ καὶ ὄνομα τῷ χώματί ἐστι Δακτύλου μνῆμα· ἐνταῦθα ἔκφρονα Ὀρέστην γενόμενον λέγουσιν ἕνα τῆς ἑτέρας τῶν χειρῶν ἀποφαγεῖν δάκτυλον. τούτῳ δέ ἐστιν ἕτερον συνεχὲς χωρίον Ἄκη καλούμενον, ὅτι ἐγένετο ἐν αὐτῷ τῆς νόσου τῷ Ὀρέστῃ τὰ ἰάματα· πεποίηται δὲ Εὐμενίσι καὶ αὐτόθι ἱερὸν. 8.34.3. ταύτας τὰς θεάς, ἡνίκα τὸν Ὀρέστην ἔκφρονα ἔμελλον ποιήσειν, φασὶν αὐτῷ φανῆναι μελαίνας· ὡς δὲ ἀπέφαγε τὸν δάκτυλον, τὰς δὲ αὖθις δοκεῖν οἱ λευκὰς εἶναι, καὶ αὐτὸν σωφρονῆσαί τε ἐπὶ τῇ θέᾳ καὶ οὕτω ταῖς μὲν ἐνήγισεν ἀποτρέπων τὸ μήνιμα αὐτῶν, ταῖς δὲ ἔθυσε ταῖς λευκαῖς. ὁμοῦ δὲ αὐταῖς καὶ Χάρισι θύειν νομίζουσι. πρὸς δὲ τῷ χωρίῳ τοῖς Ἄκεσιν ἕτερόν ἐστιν Κουρεῖον ὀνομαζόμενον ἱερόν, ὅτι Ὀρέστης ἐνταῦθα ἐκείρατο τὴν κόμην, ἐπειδὴ ἐντὸς ἐγένετο αὑτοῦ· | 2.10.1. In the gymnasium not far from the market-place is dedicated a stone Heracles made by Scopas. Flourished first half of fourth century B.C. There is also in another place a sanctuary of Heracles. The whole of the enclosure here they name Paedize; in the middle of the enclosure is the sanctuary, and in it is an old wooden figure carved by Laphaes the Phliasian. I will now describe the ritual at the festival. The story is that on coming to the Sicyonian land Phaestus found the people giving offerings to Heracles as to a hero. Phaestus then refused to do anything of the kind, but insisted on sacrificing to him as to a god. Even at the present day the Sicyonians, after slaying a lamb and burning the thighs upon the altar, eat some of the meat as part of a victim given to a god, while the rest they offer as to a hero. The first day of the festival in honor of Heracles they name . . . ; the second they call Heraclea . 2.12.1. In Titane there is also a sanctuary of Athena, into which they bring up the image of Coronis. In it is an old wooden figure of Athena, and I was told that it, too, was struck by lightning. The sanctuary is built upon a hill, at the bottom of which is an Altar of the Winds, and on it the priest sacrifices to the winds one night in every year. He also performs other secret rites at four pits, taming the fierceness of the blasts, and he is said to chant as well charms of Medea. 2.22.3. Now that the Tantalus is buried here who was the son of Thyestes or Broteas (both accounts are given) and married Clytaemnestra before Agamemnon did, I will not gainsay; but the grave of him who legend says was son of Zeus and Pluto—it is worth seeing—is on Mount Sipylus. I know because I saw it. Moreover, no constraint came upon him to flee from Sipylus, such as afterwards forced Pelops to run away when Ilus the Phrygian launched an army against him. But I must pursue the inquiry no further. The ritual performed at the pit hard by they say was instituted by Nicostratus, a native. Even at the present day they throw into the pit burning torches in honor of the Maid who is daughter of Demeter. 5.13.2. The entrance is on the west. The sanctuary is said to have been set apart to Pelops by Heracles the son of Amphitryon. Heracles too was a great-grandson of Pelops, and he is also said to have sacrificed to him into the pit. Right down to the present day the magistrates of the year sacrifice to him, and the victim is a black ram. No portion of this sacrifice goes to the sooth-sayer, only the neck of the ram it is usual to give to the “woodman,” as he is called. 5.24.9. But the Zeus in the Council Chamber is of all the images of Zeus the one most likely to strike terror into the hearts of sinners. He is surnamed Oath-god, and in each hand he holds a thunderbolt. Beside this image it is the custom for athletes, their fathers and their brothers, as well as their trainers, to swear an oath upon slices of boar's flesh that in nothing will they sin against the Olympic games. The athletes take this further oath also, that for ten successive months they have strictly followed the regulations for training. 5.24.10. An oath is also taken by those who examine the boys, or the foals entering for races, that they will decide fairly and without taking bribes, and that they will keep secret what they learn about a candidate, whether accepted or not. I forgot to inquire what it is customary to do with the boar after the oath of the athletes, though the ancient custom about victims was that no human being might eat of that on which an oath had been sworn. 5.24.11. Homer proves this point clearly. For the boar, on the slices of which Agamemnon swore that verily Briseis had not lain with him, Homer says was thrown by the herald into the sea. He spake, and cut the boar's throat with ruthless bronze; And the boar Talthybius swung and cast into the great depth of the grey sea, to feed the fishes. Hom. Il. 19.266-268 Such was the ancient custom. Before the feet of the Oath-god is a bronze plate, with elegiac verses inscribed upon it, the object of which is to strike fear into those who forswear themselves. 8.7.2. After disappearing here it rises again at Dine (Whirlpool). Dine is a stream of fresh water rising out of the sea by what is called Genethlium in Argolis . In olden times the Argives cast horses adorned with bridles down into Dine as an offering to Poseidon. Not only here in Argolis , but also by Cheimerium in Thesprotis, is there unmistakably fresh water rising up in the sea. 8.34.1. As you go from Megalopolis to Messene , after advancing about seven stades, there stands on the left of the highway a sanctuary of goddesses. They call the goddesses themselves, as well as the district around the sanctuary, Maniae (Madnesses). In my view this is a surname of the Eumenides; in fact they say that it was here that madness overtook Orestes as punishment for shedding his mother's blood. 8.34.2. Not far from the sanctuary is a mound of earth, of no great size, surmounted by a finger made of stone; the name, indeed, of the mound is the Tomb of the Finger. Here, it is said, Orestes on losing his wits bit off one finger of one of his hands. Adjoining this place is another, called Ace (Remedies) because in it Orestes was cured of his malady. Here too there is a sanctuary for the Eumenides. 8.34.3. The story is that, when these goddesses were about to put Orestes out of his mind, they appeared to him black; but when he had bitten off his finger they seemed to him again to be white and he recovered his senses at the sight. So he offered a sin-offering to the black goddesses to avert their wrath, while to the white deities he sacrificed a thank-offering. It is customary to sacrifice to the Graces also along with the Eumenides. Near to the place called Ace is another . . . a sanctuary called . . . because here Orestes cut off his hair on coming to his senses. |
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| 26. Lucian, The Scythian, Or The Consul, 1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •destruction sacrifice, total destruction of animal victim Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 207 |
| 27. Aelian, Varia Historia, 5.21 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •destruction sacrifice, total destruction of animal victim Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 113 |
| 28. Heliodorus, Ethiopian Story, 1.17.5 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •destruction sacrifice, total destruction of animal victim Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 70 |
29. Philostratus The Athenian, Life of Apollonius, 1.1 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •destruction sacrifice, total destruction of animal victim Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 242| 1.1. οἱ τὸν Σάμιον Πυθαγόραν ἐπαινοῦντες τάδε ἐπ' αὐτῷ φασιν: ὡς ̓́Ιων μὲν οὔπω εἴη, γένοιτο δὲ ἐν Τροίᾳ ποτὲ Εὔφορβος, ἀναβιοίη τε ἀποθανών, ἀποθάνοι δέ, ὡς ᾠδαὶ ̔Ομήρου, ἐσθῆτά τε τὴν ἀπὸ θνησειδίων παραιτοῖτο καὶ καθαρεύοι βρώσεως, ὁπόση ἐμψύχων, καὶ θυσίας: μὴ γὰρ αἱμάττειν τοὺς βωμούς, ἀλλὰ ἡ μελιττοῦτα καὶ ὁ λιβανωτὸς καὶ τὸ ἐφυμνῆσαι, φοιτᾶν ταῦτα τοῖς θεοῖς παρὰ τοῦ ἀνδρὸς τούτου, γιγνώσκειν τε, ὡς ἀσπάζοιντο τὰ τοιαῦτα οἱ θεοὶ μᾶλλον ἢ τὰς ἑκατόμβας καὶ τὴν μάχαιραν ἐπὶ τοῦ κανοῦ: ξυνεῖναι γὰρ δὴ τοῖς θεοῖς καὶ μανθάνειν παρ' αὐτῶν, ὅπη τοῖς ἀνθρώποις χαίρουσι καὶ ὅπη ἄχθονται, περί τε φύσεως ἐκεῖθεν λέγειν: τοὺς μὲν γὰρ ἄλλους τεκμαίρεσθαι τοῦ θείου καὶ δόξας ἀνομοίους ἀλλήλαις περὶ αὐτοῦ δοξάζειν, ἑαυτῷ δὲ τόν τε ̓Απόλλω ἥκειν ὁμολογοῦντα, ὡς αὐτὸς εἴη, ξυνεῖναι δὲ καὶ μὴ ὁμολογοῦντας τὴν ̓Αθηνᾶν καὶ τὰς Μούσας καὶ θεοὺς ἑτέρους, ὧν τὰ εἴδη καὶ τὰ ὀνόματα οὔπω τοὺς ἀνθρώπους γιγνώσκειν. καὶ ὅ τι ἀποφήναιτο ὁ Πυθαγόρας, νόμον τοῦτο οἱ ὁμιληταὶ ἡγοῦντο καὶ ἐτίμων αὐτὸν ὡς ἐκ Διὸς ἥκοντα, καὶ ἡ σιωπὴ δὲ ὑπὲρ τοῦ θείου σφίσιν ἐπήσκητο: πολλὰ γὰρ θεῖά τε καὶ ἀπόρρητα ἤκουον, ὧν κρατεῖν χαλεπὸν ἦν μὴ πρῶτον μαθοῦσιν, ὅτι καὶ τὸ σιωπᾶν λόγος. καὶ μὴν καὶ τὸν ̓Ακραγαντῖνον ̓Εμπεδοκλέα βαδίσαι φασὶ τὴν σοφίαν ταύτην. τὸ γὰρ χαίρετ', ἐγὼ δ' ὔμμιν θεὸς ἄμβροτος, οὐκέτι θνητός καὶ ἤδη γάρ ποτ' ἐγὼ γενόμην κόρη τε κόρος τε καὶ ὁ ἐν ̓Ολυμπίᾳ βοῦς, ὃν λέγεται πέμμα ποιησάμενος θῦσαι, τὰ Πυθαγόρου ἐπαινοῦντος εἴη ἄν. καὶ πλείω ἕτερα περὶ τῶν τὸν Πυθαγόρου τρόπον φιλοσοφησάντων ἱστοροῦσιν, ὧν οὐ προσήκει με νῦν ἅπτεσθαι σπεύδοντα ἐπὶ τὸν λόγον, ὃν ἀποτελέσαι προὐθέμην: | 1.1. The votaries of Pythagoras of Samos have this story to tell of him, that he was not an Ionian at all, but that, once on a time in Troy, he had been Euphorbus, and that he had come to life after death, but had died as the songs of Homer relate. And they say that he declined to wear apparel made from dead animal products and, to guard his purity, abstained from all flesh diet, and from the offering of animals in sacrifice. For that he would not stain the altars with blood; nay, rather the honey-cake and frankincense and the hymn of praise, these they say were the offerings made to the Gods by this man, who realized that they welcome such tribute more than they do the hecatombs and the knife laid upon the sacrificial basket. For they say that he had of a certainty social intercourse with the gods, and learnt from them the conditions under which they take pleasure in men or are disgusted, and on this intercourse he based his account of nature. For he said that, whereas other men only make conjectures about divinity and make guesses that contradict one another concerning it, — in his own case he said that Apollo had come to him acknowledging that he was the god in person; and that Athena and the Muses and other gods, whose forms and names men did not yet know, had also consorted with him though without making such acknowledgment. And the followers of Pythagoras accepted as law any decisions communicated by him, and honored him as an emissary from Zeus, but imposed, out of respect for their divine character, a ritual silence on themselves. For many were the divine and ineffable secrets which they had heard, but which it was difficult for any to keep who had not previously learnt that silence also is a mode of speech.Moreover they declare that Empedocles of Acragas had trodden this way of wisdom when he wrote the lineRejoice ye, for I am unto you an immortal God, and no more mortal.And this also:For erewhile, I already became both girl and boy.And the story that he made at Olympia a bull of pastry and sacrificed it to the god also shows that he approved of the sentiments of Pythagoras. And there is much else that they tell of those sages who observe the rule of Pythagoras; but I must not now enter upon such points, but hurry on to the work which I have set myself to complete. |
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| 30. Philostratus The Athenian, On Heroes, 53.8-53.13 (2nd cent. CE - missingth 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, 70, 101, 222 |
| 31. Porphyry, Philosophy From Oracles, 117, 120, 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, 113 |
| 32. Porphyry, On Abstinence, 2.26.1-2.26.2 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •destruction sacrifice, total destruction of animal victim Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 328 |
| 33. Synesius of Cyrene, Hymni, 6.27 (4th cent. CE - 5th cent. CE) Tagged with subjects: •destruction sacrifice, total destruction of animal victim Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 113 |
| 34. Damaskios, Vita Isidori, 131 (5th cent. CE - 6th cent. CE) Tagged with subjects: •destruction sacrifice, total destruction of animal victim Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 70 |
| 36. 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, 218, 313 |
| 37. 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, 221, 222, 223 |
| 38. [Pseudo-Aristotle], De Mirabilibus Auscultationibus, None Tagged with subjects: •destruction sacrifice, total destruction of animal victim Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 171, 206, 241 |
| 39. 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, 223, 224, 239, 240 |
| 40. Epigraphy, Lss, 19, 19-24, 5, 64, 84, 84-87, 63 Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 221 |
| 41. Epigraphy, Bch, 1923, 1937, 241-274, 380-409, 47, 41 Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 221 |
| 42. Epigraphy, Ig I, 14-17, 241 Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 218 |
| 43. Epigraphy, Ig Ii2, 26, 69, 1006 Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 75 |
| 44. Epigraphy, Ig Iv, 97, 40 Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 226 |
| 45. Epigraphy, Ig Xii Suppl., 10, 353 Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 221 |
| 46. Epigraphy, Ig Xii, 593 Tagged with subjects: •destruction sacrifice, total destruction of animal victim Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 229, 256 |
| 47. Anon., Schol. Plato,Min., None Tagged with subjects: •destruction sacrifice, total destruction of animal victim Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 256 |
| 48. Markellos, Fr. (Klostermann &Amp; Hansen 1991), 125 Tagged with subjects: •destruction sacrifice, total destruction of animal victim Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 113 |
| 50. Epigraphy, Pouilloux, Recherches Sur 50.'Histoire Et Les Cultes De Thasos, Vol. 1 (1954), None Tagged with subjects: •destruction sacrifice, total destruction of animal victim Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 221 |
| 51. Epigraphy, Lgs, 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, 220 |
| 52. Demosthenes, Arist., 68, 67 Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 252 |
| 55. Charon, De Sacr., 13, 9 Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 242 |
| 58. Anon., Contra Macartatum, 66 Tagged with subjects: •destruction sacrifice, total destruction of animal victim Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 332 |
| 60. Alkidamas, (Radermacher 1951), 14 Tagged with subjects: •destruction sacrifice, total destruction of animal victim Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 206 |
| 61. Epigraphy, Isa, None Tagged with subjects: •destruction sacrifice, total destruction of animal victim Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 220 |
| 63. Epigraphykernos 12, 1999, 234-235, No. 45, Kernos 12, 1999, 234-235, No. 45 222, 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, 222 |
| 64. 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, 75 |
