| 1. Thucydides, The History of The Peloponnesian War, 3.19 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •epakreis, epakria Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 864 |
2. Xenophon, The Persian Expedition, 3.2.12 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: nan| 3.2.12. καὶ εὐξάμενοι τῇ Ἀρτέμιδι ὁπόσους κατακάνοιεν τῶν πολεμίων τοσαύτας χιμαίρας καταθύσειν τῇ θεῷ, ἐπεὶ οὐκ εἶχον ἱκανὰς εὑρεῖν, ἔδοξεν αὐτοῖς κατʼ ἐνιαυτὸν πεντακοσίας θύειν, καὶ ἔτι νῦν ἀποθύουσιν. | 3.2.12. And while they had vowed to Artemis that for every man they might slay of the enemy they would sacrifice a goat to the goddess, they were unable to find goats enough; According to Herodotus ( Hdt. 6.117 ) the Persian dead numbered 6,400. so they resolved to offer five hundred every year, and this sacrifice they are paying even to this day. |
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3. Aristophanes, Knights, 856-857, 855 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 767| 855. ὥστ' εἰ σὺ βριμήσαιο καὶ βλέψειας ὀστρακίνδα, | |
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4. Aristophanes, Lysistrata, 1-3 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 655| 3. οὐδ' ἂν διελθεῖν ἦν ἂν ὑπὸ τῶν τυμπάνων. | |
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5. Aristophanes, Clouds, 51-52 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 655| 52. δαπάνης λαφυγμοῦ Κωλιάδος Γενετυλλίδος. | |
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6. Aristophanes, The Women Celebrating The Thesmophoria, 686 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •epakreis, epakria Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 767| 686. ἀλλ' ἔοιχ' ἡμῖν ἅπαντά τως διεσκέφθαι καλῶς. | |
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7. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •epakreis, epakria Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 766| 475a. καὶ πάσας φωνὰς ἀφίετε, ὥστε μηδένα ἀποβάλλειν τῶν ἀνθούντων ἐν ὥρᾳ. | 475a. you do not allege and there is nothing you shrink from saying to justify you in not rejecting any who are in the bloom of their prime. If it is your pleasure, he said, to take me as your example of this trait in lovers, I admit it for the sake of the argument. Again, said I, do you not observe the same thing in the lovers of wine? They welcome every wine on any pretext. They do, indeed. And so I take it you have observed that men who are covetous of honor, if they can’t get themselves elected generals, are captains of a company. And if they can’t be honored |
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| 8. Plato, Lysis, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •epakreis, epakria Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 655 |
| 9. Magnes Comicus, Fragments, 6 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •epakreis, epakria Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 656 |
| 10. Magnes Comicus, Fragments, 6 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •epakreis, epakria Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 656 |
11. Herodotus, Histories, 1.59, 5.57-5.61, 7.197, 9.73-9.75 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •epakreis, epakria Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 551, 655, 656 | 1.59. Now of these two peoples, Croesus learned that the Attic was held in subjection and divided into factions by Pisistratus, son of Hippocrates, who at that time was sovereign over the Athenians. This Hippocrates was still a private man when a great marvel happened to him when he was at Olympia to see the games: when he had offered the sacrifice, the vessels, standing there full of meat and water, boiled without fire until they boiled over. ,Chilon the Lacedaemonian, who happened to be there and who saw this marvel, advised Hippocrates not to take to his house a wife who could bear children, but if he had one already, then to send her away, and if he had a son, to disown him. ,Hippocrates refused to follow the advice of Chilon; and afterward there was born to him this Pisistratus, who, when there was a feud between the Athenians of the coast under Megacles son of Alcmeon and the Athenians of the plain under Lycurgus son of Aristolaides, raised up a third faction, as he coveted the sovereign power. He collected partisans and pretended to champion the uplanders, and the following was his plan. ,Wounding himself and his mules, he drove his wagon into the marketplace, with a story that he had escaped from his enemies, who would have killed him (so he said) as he was driving into the country. So he implored the people to give him a guard: and indeed he had won a reputation in his command of the army against the Megarians, when he had taken Nisaea and performed other great exploits. ,Taken in, the Athenian people gave him a guard of chosen citizens, whom Pisistratus made clubmen instead of spearmen: for the retinue that followed him carried wooden clubs. ,These rose with Pisistratus and took the Acropolis; and Pisistratus ruled the Athenians, disturbing in no way the order of offices nor changing the laws, but governing the city according to its established constitution and arranging all things fairly and well. 5.57. Now the Gephyraean clan, of which the slayers of Hipparchus were members, claim to have come at first from Eretria, but my own enquiry shows that they were among the Phoenicians who came with Cadmus to the country now called Boeotia. In that country the lands of Tanagra were allotted to them, and this is where they settled. ,The Cadmeans had first been expelled from there by the Argives, and these Gephyraeans were forced to go to Athens after being expelled in turn by the Boeotians. The Athenians received them as citizens of their own on set terms, debarring them from many practices not deserving of mention here. 5.58. These Phoenicians who came with Cadmus and of whom the Gephyraeans were a part brought with them to Hellas, among many other kinds of learning, the alphabet, which had been unknown before this, I think, to the Greeks. As time went on the sound and the form of the letters were changed. ,At this time the Greeks who were settled around them were for the most part Ionians, and after being taught the letters by the Phoenicians, they used them with a few changes of form. In so doing, they gave to these characters the name of Phoenician, as was quite fair seeing that the Phoenicians had brought them into Greece. ,The Ionians have also from ancient times called sheets of papyrus skins, since they formerly used the skins of sheep and goats due to the lack of papyrus. Even to this day there are many foreigners who write on such skins. 5.59. I have myself seen Cadmean writing in the temple of Ismenian Apollo at Thebes of Boeotia engraved on certain tripods and for the most part looking like Ionian letters. On one of the tripods there is this inscription: quote type="inscription" l met="dact" Amphitryon dedicated me from the spoils of Teleboae. /l /quote This would date from about the time of Laius the son of Labdacus, grandson of Polydorus and great-grandson of Cadmus. 5.60. A second tripod says, in hexameter verse: quote type="inscription" l met="dact" Scaeus the boxer, victorious in the contest, /l l Gave me to Apollo, the archer god, a lovely offering. /l /quote Scaeus the son of Hippocoon, if he is indeed the dedicator and not another of the same name, would have lived at the time of Oedipus son of Laius. 5.61. The third tripod says, in hexameter verse again: quote type="inscription" l met="dact" Laodamas, while he reigned, dedicated this cauldron /l l To Apollo, the sure of aim, as a lovely offering. /l /quote ,During the rule of this Laodamas son of Eteocles, the Cadmeans were expelled by the Argives and went away to the Encheleis. The Gephyraeans were left behind but were later compelled by the Boeotians to withdraw to Athens. They have certain set forms of worship at Athens in which the rest of the Athenians take no part, particularly the rites and mysteries of Achaean Demeter. 7.197. When Xerxes had come to Alus in Achaea, his guides, desiring to inform him of all they knew, told him the story which is related in that country concerning the worship of Laphystian Zeus, namely how Athamas son of Aeolus plotted Phrixus' death with Ino, and further, how the Achaeans by an oracle's bidding compel Phrixus descendants to certain tasks. ,They order the eldest of that family not to enter their town-hall (which the Achaeans call the People's House) and themselves keep watch there. If he should enter, he may not come out, save only to be sacrificed. They say as well that many of those who were to be sacrificed had fled in fear to another country, and that if they returned at a later day and were taken, they were brought into the town-hall. The guides showed Xerxes how the man is sacrificed, namely with fillets covering him all over and a procession to lead him forth. ,It is the descendants of Phrixus' son Cytissorus who are treated in this way, because when the Achaeans by an oracle's bidding made Athamas son of Aeolus a scapegoat for their country and were about to sacrifice him, this Cytissorus came from Aea in Colchis and delivered him, thereby bringing the god's wrath on his own descendants. ,Hearing all this, Xerxes, when he came to the temple grove, refrained from entering it himself and bade all his army do likewise, holding the house and the precinct of Athamas' descendants alike in reverence. 9.73. of the Athenians, Sophanes son of Eutychides is said to have won renown, a man from the town of Decelea, whose people once did a deed that was of eternal value, as the Athenians themselves say. ,For in the past when the sons of Tyndarus were trying to recover Helen, after breaking into Attica with a great host, they turned the towns upside down because they did not know where Helen had been hidden, then (it is said) the Deceleans (and, as some say, Decelus himself, because he was angered by the pride of Theseus and feared for the whole land of Attica) revealed the whole matter to the sons of Tyndarus, and guided them to Aphidnae, which Titacus, one of the autochthonoi, handed over to to the Tyndaridae. ,For that deed the Deceleans have always had and still have freedom at Sparta from all dues and chief places at feasts. In fact, even as recently as the war which was waged many years after this time between the Athenians and Peloponnesians, the Lacedaemonians laid no hand on Decelea when they harried the rest of Attica. 9.74. From that town was Sophanes, who now was the best Athenian fighter in the battle, and about him two tales are told. According to the first, he bore an iron anchor attached to the belt of his cuirass with a chain of bronze. He would cast this anchor whenever he approached his enemies in an attack so that the enemy, as they left their ranks, might not be able to move him from his place. When they were put to flight, it was his plan that he would pull up his anchor and so pursue them. ,So runs this tale. The second which contradicts with the first and relates that he wore no iron anchor attached to his cuirass, but that his shield, which he constantly whirled round and never held still, had on it an anchor as a device. 9.75. There is yet another glorious deed which Sophanes did; when the Athenians were besieging Aegina, he challenged and killed Eurybates the Argive, a victor in the Five Contests. Long after this, Sophanes met his death when he was general of the Athenians with Leagrus, son of Glaucon. He was killed at Datus by the Edonians in a battle for the gold-mines. |
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| 12. Aristotle, Athenian Constitution, 13.4-13.5, 38.3 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 551, 766, 1117 |
13. Plutarch, Pericles, 10.3, 30.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •epakreis, epakria Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 655, 1115| 10.3. αἰσθόμενος οὖν ὁ Περικλῆς οὐκ ὤκνησε χαρίσασθαι τοῖς πολλοῖς, ἀλλὰ τὸ ψήφισμα γράψας αὐτὸς ἐκάλει τὸν ἄνδρα, κἀκεῖνος κατελθὼν κατελθὼν Sintenis 2 , Fuhr, Blass; ἀπελθὼν Bekker, with the MSS. εἰρήνην ἐποίησε ταῖς πόλεσιν. οἰκείως γὰρ εἶχον οἱ Λακεδαιμόνιοι πρὸς αὐτὸν ὥσπερ ἀπήχθοντο τῷ Περικλεῖ καὶ τοῖς ἄλλοις δημαγωγοῖς. 30.3. τοῦτο μὲν οὖν τὸ ψήφισμα Περικλέους ἐστὶν εὐγνώμονος καὶ φιλανθρώπου δικαιολογίας ἐχόμενον· ἐπεὶ δʼ ὁ πεμφθεὶς κῆρυξ Ἀνθεμόκριτος αἰτίᾳ τῶν Μεγαρέων ἀποθανεῖν ἔδοξε, γράφει ψήφισμα κατʼ αὐτῶν Χαρῖνος, ἄσπονδον μὲν εἶναι καὶ ἀκήρυκτον ἔχθραν, ὃς δʼ ἂν ἐπιβῇ τῆς Ἀττικῆς Μεγαρέων θανάτῳ ζημιοῦσθαι, τοὺς δὲ στρατηγούς, ὅταν ὀμνύωσι τὸν πάτριον ὅρκον, ἐπομνύειν ὅτι καὶ δὶς ἀνὰ πᾶν ἔτος εἰς τὴν Μεγαρικὴν ἐμβαλοῦσι· ταφῆναι δʼ Ἀνθεμόκριτον παρὰ τὰς Θριασίας πύλας, αἳ νῦν Δίπυλον ὀνομάζονται. | 10.3. So then Pericles, perceiving this, hesitated not to gratify the desires of the multitude, but wrote with his own hand the decree which recalled the man. Whereupon Cimon came back from banishment and made peace 450 B.C. between the cities. For the Lacedaemonians were as kindly disposed towards him as they were full of hatred towards Pericles and the other popular leaders. 30.3. This decree, at any rate, is the work of Pericles, and aims at a reasonable and humane justification of his course. But after the herald who was sent, Anthemocritus, had been put to death through the agency of the Megarians, as it was believed, Charinus proposed a decree against them, to the effect that there be irreconcilable and implacable enmity on the part of Athens towards them, and that whosoever of the Megarians should set foot on the soil of Attica be punished with death; and that the generals, whenever they should take their ancestral oath of office, add to their oath this clause, that they would invade the Megarid twice during each succeeding year; and that Anthemocritus be buried honorably at the Thriasian gates, which are now called the Dipylum. |
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| 14. Plutarch, Moralia, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •epakreis, epakria Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 551 |
15. Plutarch, Solon, 16.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 551, 552| 16.3. ταχὺ μέντοι τοῦ συμφέροντος αἰσθόμενοι καὶ τὰς ἰδίας αὑτῶν μέμψεις ἀφέντες ἔθυσάν τε κοινῇ, σεισάχθειαν τὴν θυσίαν ὀνομάσαντες, καὶ τὸν Σόλωνα τῆς πολιτείας διορθωτὴν καὶ νομοθέτην ἀπέδειξαν, οὐ τὰ μέν, τὰ δʼ οὐχί, πάντα δʼ ὁμαλῶς ἐπιτρέψαντες, ἀρχάς, ἐκκλησίας, δικαστήρια, βουλάς, καί τίμημα τούτων ἑκάστου καὶ ἀριθμὸν καὶ καιρὸν ὁρίσαι, λύοντα καὶ φυλάττοντα τῶν ὑπαρχόντων καὶ καθεστώτων ὅ τι δοκοίη. | 16.3. Soon, however, they perceived the advantages of his measure, ceased from their private fault-finding, and offered a public sacrifice, which they called Seisactheia, or Disburdenment. They also appointed Solon to reform the constitution and make new laws, laying no restrictions whatever upon him, but putting everything into his hands, magistracies, assemblies, courts-of-law, and councils. He was to fix the property qualification for each of these, their numbers, and their times of meeting, abrogating and maintaining existing institutions at his pleasure |
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16. Plutarch, Theseus, 3.7.13, 14.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 657| 14.2. ἡ δὲ Ἑκάλη καὶ τὸ περὶ αὐτὴν μυθολόγημα τοῦ ξενισμοῦ καὶ τῆς ὑποδοχῆς ἔοικε μὴ πάσης ἀμοιρεῖν ἀληθείας. ἔθυον γὰρ Ἑκαλήσια Εκαλήσια the correction of Coraës:Ἑκαλήσιον . οἱ πέριξ δῆμοι συνιόντες Ἑκάλῳ Διΐ, καὶ τὴν Ἑκάλην ἐτίμων, Ἑκαλίνην ὑποκοριζόμενοι διὰ τὸ κἀκείνην νέον ὄντα κομιδῇ τὸν Θησέα ξενίζουσαν ἀσπάσασθαι πρεσβυτικῶς καὶ φιλοφρονεῖσθαι τοιούτοις ὑποκορισμοῖς. | |
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17. Pausanias, Description of Greece, 1.1.5, 1.18.5, 1.24.4-1.24.5, 1.31.2-1.31.3, 1.36.3, 5.13.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •epakreis, epakria Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 655, 656, 1115| 1.1.5. ἀπέχει δὲ σταδίους εἴκοσιν ἄκρα Κωλιάς· ἐς ταύτην φθαρέντος τοῦ ναυτικοῦ τοῦ Μήδων κατήνεγκεν ὁ κλύδων τὰ ναυάγια. Κωλιάδος δέ ἐστιν ἐνταῦθα Ἀφροδίτης ἄγαλμα καὶ Γενετυλλίδες ὀνομαζόμεναι θεαί· δοκῶ δὲ καὶ Φωκαεῦσι τοῖς ἐν Ἰωνίᾳ θεάς, ἃς καλοῦσι Γενναΐδας, εἶναι ταῖς ἐπὶ Κωλιάδι τὰς αὐτάς. —ἔστι δὲ κατὰ τὴν ὁδὸν τὴν ἐς Ἀθήνας ἐκ Φαληροῦ ναὸς Ἥρας οὔτε θύρας ἔχων οὔτε ὄροφον· Μαρδόνιόν φασιν αὐτὸν ἐμπρῆσαι τὸν Γωβρύου. τὸ δὲ ἄγαλμα τὸ νῦν δή, καθὰ λέγουσιν, Ἀλκαμένους ἐστὶν ἔργον· οὐκ ἂν τοῦτό γε ὁ Μῆδος εἴη λελωβημένος. 1.18.5. πλησίον δὲ ᾠκοδόμητο ναὸς Εἰλειθυίας, ἣν ἐλθοῦσαν ἐξ Ὑπερβορέων ἐς Δῆλον γενέσθαι βοηθὸν ταῖς Λητοῦς ὠδῖσι, τοὺς δὲ ἄλλους παρʼ αὐτῶν φασι τῆς Εἰλειθυίας μαθεῖν τὸ ὄνομα· καὶ θύουσί τε Εἰλειθυίᾳ Δήλιοι καὶ ὕμνον ᾄδουσιν Ὠλῆνος. Κρῆτες δὲ χώρας τῆς Κνωσσίας ἐν Ἀμνισῷ γενέσθαι νομίζουσιν Εἰλείθυιαν καὶ παῖδα Ἥρας εἶναι· μόνοις δὲ Ἀθηναίοις τῆς Εἰλειθυίας κεκάλυπται τὰ ξόανα ἐς ἄκρους τοὺς πόδας. τὰ μὲν δὴ δύο εἶναι Κρητικὰ καὶ Φαίδρας ἀναθήματα ἔλεγον αἱ γυναῖκες, τὸ δὲ ἀρχαιότατον Ἐρυσίχθονα ἐκ Δήλου κομίσαι. 1.24.4. καὶ Διός ἐστιν ἄγαλμα τό τε Λεωχάρους καὶ ὁ ὀνομαζόμενος Πολιεύς, ᾧ τὰ καθεστηκότα ἐς τὴν θυσίαν γράφων τὴν ἐπʼ αὐτοῖς λεγομένην αἰτίαν οὐ γράφω. τοῦ Διὸς τοῦ Πολιέως κριθὰς καταθέντες ἐπὶ τὸν βωμὸν μεμιγμένας πυροῖς οὐδεμίαν ἔχουσι φυλακήν· ὁ βοῦς δέ, ὃν ἐς τὴν θυσίαν ἑτοιμάσαντες φυλάσσουσιν, ἅπτεται τῶν σπερμάτων φοιτῶν ἐπὶ τὸν βωμόν. καλοῦσι δέ τινα τῶν ἱερέων βουφόνον, ὃς κτείνας τὸν βοῦν καὶ ταύτῃ τὸν πέλεκυν ῥίψας—οὕτω γάρ ἐστίν οἱ νόμος— οἴχεται φεύγων· οἱ δὲ ἅτε τὸν ἄνδρα ὃς ἔδρασε τὸ ἔργον οὐκ εἰδότες, ἐς δίκην ὑπάγουσι τὸν πέλεκυν. ταῦτα μὲν τρόπον τὸν εἰρημένον δρῶσιν· ἐς δὲ τὸν ναὸν ὃν Παρθενῶνα ὀνομάζουσιν, ἐς τοῦτον ἐσιοῦσιν 1.24.5. ὁπόσα ἐν τοῖς καλουμένοις ἀετοῖς κεῖται, πάντα ἐς τὴν Ἀθηνᾶς ἔχει γένεσιν, τὰ δὲ ὄπισθεν ἡ Ποσειδῶνος πρὸς Ἀθηνᾶν ἐστιν ἔρις ὑπὲρ τῆς γῆς· αὐτὸ δὲ ἔκ τε ἐλέφαντος τὸ ἄγαλμα καὶ χρυσοῦ πεποίηται. μέσῳ μὲν οὖν ἐπίκειταί οἱ τῷ κράνει Σφιγγὸς εἰκών—ἃ δὲ ἐς τὴν Σφίγγα λέγεται, γράψω προελθόντος ἐς τὰ Βοιώτιά μοι τοῦ λόγου—, καθʼ ἑκάτερον δὲ τοῦ κράνους γρῦπές εἰσιν ἐπειργασμένοι. 1.31.2. ἐν δὲ Πρασιεῦσιν Ἀπόλλωνός ἐστι ναός· ἐνταῦθα τὰς Ὑπερβορέων ἀπαρχὰς ἰέναι λέγεται, παραδιδόναι δὲ αὐτὰς Ὑπερβορέους μὲν Ἀριμασποῖς, Ἀριμασποὺς δʼ Ἰσσηδόσι, παρὰ δὲ τούτων Σκύθας ἐς Σινώπην κομίζειν, ἐντεῦθεν δὲ φέρεσθαι διὰ Ἑλλήνων ἐς Πρασιάς, Ἀθηναίους δὲ εἶναι τοὺς ἐς Δῆλον ἄγοντας· τὰς δὲ ἀπαρχὰς κεκρύφθαι μὲν ἐν καλάμῃ πυρῶν, γινώσκεσθαι δὲ ὑπʼ οὐδένων. ἔστι δὲ μνῆμα ἐπὶ Πρασιαῖς Ἐρυσίχθονος, ὡς ἐκομίζετο ὀπίσω μετὰ τὴν θεωρίαν ἐκ Δήλου, γενομένης οἱ κατὰ τὸν πλοῦν τῆς τελευτῆς. 1.31.3. Κραναὸν δὲ τὸν βασιλεύσαντα Ἀθηναίων ὅτι μὲν ἐξέβαλεν Ἀμφικτύων κηδεστὴν ὄντα, ἔτι πρότερον εἴρηταί μοι· φυγόντα δὲ αὐτὸν σὺν τοῖς στασιώταις ἐς τὸν δῆμον τὸν Λαμπτρέα ἀποθανεῖν τε αὐτοῦ καὶ ταφῆναί φασι, καὶ ἔστι καὶ ἐς ἐμὲ καὶ ἐν τοῖς Λαμπτρεῦσι Κραναοῦ μνῆμα. Ἴωνος δὲ τοῦ Ξούθου —καὶ γὰρ οὗτος ᾤκησε παρὰ Ἀθηναίοις καὶ Ἀθηναίων ἐπὶ τοῦ πολέμου τοῦ πρὸς Ἐλευσινίους ἐπολεμάρχησε —τάφος ἐν Ποταμοῖς ἐστι τῆς χώρας. 1.36.3. ἰοῦσι δὲ ἐπʼ Ἐλευσῖνα ἐξ Ἀθηνῶν ἣν Ἀθηναῖοι καλοῦσιν ὁδὸν ἱεράν, Ἀνθεμοκρίτου πεποίηται μνῆμα. ἐς τοῦτον Μεγαρεῦσίν ἐστιν ἀνοσιώτατον ἔργον, οἳ κήρυκα ἐλθόντα, ὡς μὴ τοῦ λοιποῦ τὴν χώραν ἐπεργάζοιντο, κτείνουσιν Ἀνθεμόκριτον· καί σφισι ταῦτα δράσασι παραμένει καὶ ἐς τόδε μήνιμα ἐκ τοῖν θεοῖν, οἷς οὐδὲ Ἀδριανὸς ὁ βασιλεὺς ὥστε καὶ ἐπαυξηθῆναι μόνοις ἐπήρκεσεν Ἑλλήνων. 5.13.1. ἔστι δὲ ἐντὸς τῆς Ἄλτεως καὶ Πέλοπι ἀποτετμημένον τέμενος· ἡρώων δὲ τῶν ἐν Ὀλυμπίᾳ τοσοῦτον προτετιμημένος ἐστὶν ὁ Πέλοψ ὑπὸ Ἠλείων ὅσον Ζεὺς θεῶν τῶν ἄλλων. ἔστιν οὖν τοῦ ναοῦ τοῦ Διὸς κατὰ δεξιὰν τῆς ἐσόδου πρὸς ἄνεμον Βορέαν τὸ Πελόπιον, ἀφεστηκὸς μὲν τοῦ ναοῦ τοσοῦτον ὡς μεταξὺ καὶ ἀνδριάντας καὶ ἀναθήματα ἄλλα ἀνακεῖσθαι, παρήκει δὲ ὡς ἐπὶ τὸν ὀπισθόδομον ἀπὸ μέσου μάλιστα ἀρξάμενον τοῦ ναοῦ· καὶ λίθων τε θριγκῷ περιέχεται καὶ δένδρα ἐντὸς πεφυκότα καὶ ἀνδριάντες εἰσὶν ἀνακείμενοι, | 1.1.5. Twenty stades away is the Coliad promontory; on to it, when the Persian fleet was destroyed, the wrecks were carried down by the waves. There is here an image of the Coliad Aphrodite, with the goddesses Genetyllides (Goddesses of Birth), as they are called. And I am of opinion that the goddesses of the Phocaeans in Ionia , whom they call Gennaides, are the same as those at Colias. On the way from Phalerum to Athens there is a temple of Hera with neither doors nor roof. Men say that Mardonius, son of Gobryas, burnt it. But the image there to-day is, as report goes, the work of Alcamenes fl. 440-400 B.C. So that this, at any rate, cannot have been damaged by the Persians. 1.18.5. Hard by is built a temple of Eileithyia, who they say came from the Hyperboreans to Delos and helped Leto in her labour; and from Delos the name spread to other peoples. The Delians sacrifice to Eileithyia and sing a hymn of Olen . But the Cretans suppose that Eileithyia was born at Auunisus in the Cnossian territory, and that Hera was her mother. Only among the Athenians are the wooden figures of Eileithyia draped to the feet. The women told me that two are Cretan, being offerings of Phaedra, and that the third, which is the oldest, Erysichthon brought from Delos . 1.24.4. and there are statues of Zeus, one made by Leochares See Paus. 1.1.3 . and one called Polieus (Urban), the customary mode of sacrificing to whom I will give without adding the traditional reason thereof. Upon the altar of Zeus Polieus they place barley mixed with wheat and leave it unguarded. The ox, which they keep already prepared for sacrifice, goes to the altar and partakes of the grain. One of the priests they call the ox-slayer, who kills the ox and then, casting aside the axe here according to the ritual runs away. The others bring the axe to trial, as though they know not the man who did the deed. 1.24.5. Their ritual, then, is such as I have described. As you enter the temple that they name the Parthenon, all the sculptures you see on what is called the pediment refer to the birth of Athena, those on the rear pediment represent the contest for the land between Athena and Poseidon. The statue itself is made of ivory and gold. On the middle of her helmet is placed a likeness of the Sphinx—the tale of the Sphinx I will give when I come to my description of Boeotia—and on either side of the helmet are griffins in relief. 1.31.2. At Prasiae is a temple of Apollo. Hither they say are sent the first-fruits of the Hyperboreans, and the Hyperboreans are said to hand them over to the Arimaspi, the Arimaspi to the Issedones, from these the Scythians bring them to Sinope, thence they are carried by Greeks to Prasiae, and the Athenians take them to Delos . The first-fruits are hidden in wheat straw, and they are known of none. There is at Prasiae a monument to Erysichthon, who died on the voyage home from Delos , after the sacred mission thither. 1.31.3. How Amphictyon banished Cranaus, his kinsman by marriage and king of Athens , I have already related. They say that fleeing with his supporters to the parish of Lamptrae he died and was buried there, and at the present day there is a monument to Cranaus at Lamptrae. At Potami in Attica is also the grave of Ion the son of Xuthus—for he too dwelt among the Athenians and was their commander-in-chief in the war with Eleusis . 1.36.3. As you go to Eleusis from Athens along what the Athenians call the Sacred Way you see the tomb of Anthemocritus. Just before the Peloponnesian War. The Megarians committed against him a most wicked deed, for when he had come as a herald to forbid them to encroach upon the land in future they put him to death. For this act the wrath of the Two Goddesses lies upon them even to this day, for they are the only Greeks that not even the emperor Hadrian could make more prosperous. 5.13.1. Within the Altis there is also a sacred enclosure consecrated to Pelops, whom the Eleans as much prefer in honor above the heroes of Olympia as they prefer Zeus over the other gods. To the right of the entrance of the temple of Zeus, on the north side, lies the Pelopium. It is far enough removed from the temple for statues and other offerings to stand in the intervening space, and beginning at about the middle of the temple it extends as far as the rear chamber. It is surrounded by a stone fence, within which trees grow and statues have been dedicated. |
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18. Diogenes Laertius, Lives of The Philosophers, 7.10-7.12 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •epakreis, epakria Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 1116 | 7.10. In the archonship of Arrhenides, in the fifth prytany of the tribe Acamantis on the twenty-first day of Maemacterion, at the twenty-third plenary assembly of the prytany, one of the presidents, Hippo, the son of Cratistoteles, of the deme Xypetaeon, and his co-presidents put the question to the vote; Thraso, the son of Thraso of the deme Anacaea, moved:Whereas Zeno of Citium, son of Mnaseas, has for many years been devoted to philosophy in the city and has continued to be a man of worth in all other respects, exhorting to virtue and temperance those of the youth who come to him to be taught, directing them to what is best, affording to all in his own conduct a pattern for imitation in perfect consistency with his teaching, it has seemed good to the people – 7.11. and may it turn out well – to bestow praise upon Zeno of Citium, the son of Mnaseas, and to crown him with a golden crown according to the law, for his goodness and temperance, and to build him a tomb in the Ceramicus at the public cost. And that for the making of the crown and the building of the tomb, the people shall now elect five commissioners from all Athenians, and the Secretary of State shall inscribe this decree on two stone pillars and it shall be lawful for him to set up one in the Academy and the other in the Lyceum. And that the magistrate presiding over the administration shall apportion the expense incurred upon the pillars, that all may know that the Athenian people honour the good both in their life and after their death. 7.12. Thraso of the deme Anacaea, Philocles of Peiraeus, Phaedrus of Anaphlystus, Medon of Acharnae, Micythus of Sypalettus, and Dion of Paeania have been elected commissioners for the making of the crown and the building.These are the terms of the decree.Antigonus of Carystus tells us that he never denied that he was a citizen of Citium. For when he was one of those who contributed to the restoration of the baths and his name was inscribed upon the pillar as Zeno the philosopher, he requested that the words of Citium should be added. He made a hollow lid for a flask and used to carry about money in it, in order that there might be provision at hand for the necessities of his master Crates. |
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| 19. Hesychius of Alexandria, Lexicon, None (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 655 |
| 20. Epigraphy, Seg, 28.152, 30.85, 32.144, 32.249, 33.147, 36.189, 41.166, 52.48, 63.52 Tagged with subjects: •epakreis, epakria Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 552, 572, 655, 657, 767, 864, 1116, 1117 |
| 21. Kallimachos, Hekale, None Tagged with subjects: •epakreis, epakria Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 1189 |
| 22. Epigraphy, Ls, 18 Tagged with subjects: •epakreis, epakria Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 654 |
| 23. Aristophanes, Ekkl., 686 Tagged with subjects: •epakreis, epakria Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 767 |
| 24. Plato, Hipp., None Tagged with subjects: •nan Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 656 |
| 25. Cicero, De Leg. Agr., 2.12.31 Tagged with subjects: •epakreis, epakria Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 551 |
| 26. Euphorion, Dionysos, None Tagged with subjects: •epakreis, epakria Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 1116 |
| 27. Eustathius, Ad Il., 3.222 Tagged with subjects: •epakreis, epakria Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 657 |
| 28. Papyri, P.Oxy., 2219-2220 Tagged with subjects: •nan Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 1116 |
| 29. Demosthenes, Orations, 34.37, 44.35-44.37, 52.20, 57.38, 57.46, 58.42-58.44, 59.32-59.34, 59.39, 59.92 Tagged with subjects: •nan Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 655, 656, 766, 767, 803, 864, 1115 |
| 30. Andocides, Orations, 1.67, 1.96-1.105, 1.109-1.112 Tagged with subjects: •epakreis, epakria Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 767, 1117 |
| 31. Epigraphy, Ig Ii3, 222, 29, 331, 447, 469, 486, 493, 52-53, 63, 632, 81, 1010 Tagged with subjects: •nan Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 864 |
| 32. Anon., Schol. To Pindar, None Tagged with subjects: •epakreis, epakria Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 654 |
| 33. Epigraphy, Fd Iii (2), 7.6 Tagged with subjects: •nan Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 654 |
| 34. Various, Fgh 324, None Tagged with subjects: •epakreis, epakria Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 1117 |
| 35. Anon., Scholia To Aristophanes Lys., 58 Tagged with subjects: •epakreis, epakria Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 551 |
| 36. Stephanos of Byzantion, Lexicon, None Tagged with subjects: •epakreis, epakria Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 572 |
| 37. Lykourgos, Fr., None Tagged with subjects: •epakreis, epakria Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 572 |
| 38. Various, Fgh 328, None Tagged with subjects: •nan Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 572, 657, 1189 |
| 39. Epigraphy, Lambert 1997, None Tagged with subjects: •nan Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 655 |
| 40. Epigraphy, Irh, 8 Tagged with subjects: •epakreis, epakria Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 855 |
| 41. Epigraphy, Sema, 373, 503, 574 Tagged with subjects: •nan Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 864 |
| 42. Epigraphy, Agora Xv, 492, 56, 46 Tagged with subjects: •nan Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 731 |
| 43. Epigraphy, Ieleus, 196, 194 Tagged with subjects: •nan Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 572 |
| 44. Epigraphy, Agora Xix, None Tagged with subjects: •nan Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 655 |
| 45. Isaios, Or., None Tagged with subjects: •epakreis, epakria Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 1115 |
| 46. Aeschylus, Aeschines, 1.103-1.117, 3.27-3.30 Tagged with subjects: •epakreis, epakria Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 766, 1117 |
| 47. Epigraphy, Ig I , None Tagged with subjects: •nan Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 766 |
| 48. Epigraphy, Ig Ii2, 1072, 1163, 1178, 1240, 1412, 1421, 1624, 1706, 1927, 1933, 2490, 2558, 2615, 2633, 2776, 380, 4351, 4547-4548, 4607, 4885, 4916, 5012, 5153, 6197, 7188, 7239-7241, 2602 Tagged with subjects: •nan Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 572, 654 |
| 49. Etymologicum Magnum Auctum, Etymologicum Magnum, None Tagged with subjects: •epakreis, epakria Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 655 |
| 50. Epigraphy, Ig Ii1, 2394 Tagged with subjects: •epakreis, epakria Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 1115 |
