Tiresias: The Ancient Mediterranean Religions Source Database

5048

Epigraphy, Ig Ii2, 204

nan . . . . . . . . . . . . of the . . . (5) . . . the People shall elect straightaway ten men from all the Athenians and five from the Council; and those elected shall - in the Eleusinion in the city . . . of the sacred tract (hieras orgados) . . . from neither favour nor (10) enmity . . . but as justly and piously as possible . . . from the sixteenth of Posideon . . . in the archonship of Aristodemos (352/1); and there shall be present the [king (basilea)] and the hierophant and the torchbearer (daidouchon) and the Kerykes and the Eumolpidai and any other Athenian who (15) wishes, so that they may place the markers (horous) as piously and justly as possible; and there shall have oversight of the sacred tract (hieras orgados) and the other [sacred precincts (hierōn temenōn)] at Athens from this day for all time those whom the law requires for each of them and the Council of the Areopagos and the general (20) elected for the [protection (phulakēn)] of the countryside (chōras) and the patrol commanders (peripolarchous) and the demarchs and the Council in office at any time and any other Athenian who wishes, in whatever way they know how; and the secretary of the Council shall write on two pieces of tin, equal and alike, on the one, if it is preferable and better (25) for the Athenian People that the king (basilea) lets out the area [of the sacred tract (hieras orgados)] which is now being worked [out or in]side the markers (horōn) for building (oikodomian) the portico (prostōiou) [and repair (episkeuēn)] of the sanctuary (hierou) of the two goddesses; and on the other piece of tin, if it is preferable and better for the Athenian People to leave the area of the sacred tract (hieras orgados) which is now being worked [out or in]side the markers (horōn) (30) fallow for the two goddesses; and when the secretary has written, the chairman of the presiding committee (epistatēs ho ek tōn proedrōn) shall take each of the two pieces of tin and roll them up and tie them with wool and put them into a bronze water jug in the presence of the People; and the prytany (prutaneis) shall prepare these things; and the treasurers of the goddess (35) shall bring down a gold and a silver water-jug straightaway to the People; and the chairman (epistatēs) shall shake the bronze water-jug and take out each piece of tin in turn, and shall put the first piece of tin into the gold water-jug and the second into the silver one and bind them fast; and the prytany chairman (epistatēs tōm prutaneōn) shall seal them (40) with the public seal and any other Athenian who wishes shall counterseal them; and when they have been sealed, the treasurers shall take the water-jugs up to the acropolis; and the People shall elect three men, one from the Council, two from all the other Athenians, to go to Delphi and enquire of the god, (45) according to which of the writings the Athenians are to act concerning the sacred tract (hieras orgados), whether those from the gold water-jug or those from the silver one; and when they have come back from the god, they shall break open the water jugs, and the oracle and the writings on the pieces of tin shall be read to the People; and according to whichever of the writings the (50) god ordains it to be preferable and best for the Athenian People, according to those they are to act, so that matters relating to the two goddesses shall be handled as piously as possible and never in future shall anything impious happen concerning the [sacred tract (hieras orgados)] or the other sacred places (hierōn) at Athens; and the secretary of the Council shall [now] inscribe this decree (55) and the previous one of Philokrates [about the sacred places (hierōn)] on two stone stelai and stand one at Eleusis by the [gateway (propulōi) of the sanctuary (hierou)], the other in the Eleusinion in the city; and the hierophant and the priestess of Demeter shall also sacrifice [a propitiatory sacrifice (arestērion)] to the two goddesses . . . the treasurer of the People . . . (60) drachmas; and give for inscribing . . . drachmas for each of the two from the People’s fund for expenditure on decrees; and give for each of those elected to go to Delphi - drachmas for travelling expenses; and give to those elected on the sacred tract (hieran orgada) 5 drachmas each (65) from the People’s fund for expenditure on decrees; and the official sellers (pōlētas) shall [supply] as many stone [markers (horous)] as may be needed . . . the contract (misthōma) . . . the Council . . . the presiding committee (proedros) . . . draw up specifications for their manufacture . . . [and] placement on the sacred (70) tract (hieras orgados) . . . those who have been elected; and the treasurer of the People shall give the money . . . stone . . . the markers (horous) from the People’s fund for expenditure on decrees. [The following were elected on the] sacred tract (hieran orgada) (75) [to put new markers (horous)] in place of the dilapidated or missing or obsolete ones (anti tōn ekpeptōkotōn). [From the Council]: Arkephon of Halai, . . . of Thria, . . . of Hagnous. [From private individuals: ... ] Hippokrates of Kerameis, . . . of Kedoi, Emmenides of Koile or Hekale (80) . . . of Sounion, Aristeides of Oe, . . . Glaukon of Perithoidai, Phaidros . . . for the oracle at Delphi. From private individuals: . . . Eudidaktos of Lamptrai. [From the Council]: . . . of Lamptrai. The following correction is made: (85) if this decree lacks anything, the Council shall be empowered to vote whatever seems to it to be best. text from Attic Inscriptions Online, IG II2 204 - On the boundaries of the sacred tract

Intertexts (texts cited often on the same page as the searched text):

19 results
1. Aeschylus, Agamemnon, 105-130, 104 (6th cent. BCE - 5th cent. BCE) 104. κύριός εἰμι θροεῖν ὅδιον κράτος αἴσιον ἀνδρῶν 104. Empowered am I to sing
2. Herodotus, Histories, 8.46 (5th cent. BCE - 5th cent. BCE) 8.46. of the islanders, the Aeginetans provided thirty ships. They had other manned ships, but they guarded their own land with these and fought at Salamis with the thirty most seaworthy. The Aeginetans are Dorians from Epidaurus, and their island was formerly called Oenone. ,After the Aeginetans came the Chalcidians with their twenty ships from Artemisium, and the Eretrians with the same seven; these are Ionians. Next were the Ceans, Ionians from Athens, with the same ships as before. ,The Naxians provided four ships. They had been sent by their fellow citizens to the Persians, like the rest of the islanders, but they disregarded their orders and came to the Hellenes at the urging of Democritus, an esteemed man among the townsmen and at that time captain of a trireme. The Naxians are Ionians descended from Athens. ,The Styrians provided the same number of ships as at Artemisium, and the Cythnians one trireme and a fifty-oared boat; these are both Dryopians. The Seriphians, Siphnians, and Melians also took part, since they were the only islanders who had not given earth and water to the barbarian.
3. Thucydides, The History of The Peloponnesian War, 1.139, 3.104.1-3.104.2, 5.32.1, 7.57.4, 8.95 (5th cent. BCE - 4th cent. BCE) 3.104.1. The same winter the Athenians purified Delos, in compliance, it appears, with a certain oracle. It had been purified before by Pisistratus the tyrant; not indeed the whole island, but as much of it as could be seen from the temple. All of it was, however, now purified in the following way. 3.104.2. All the sepulchres of those that had died in Delos were taken up, and for the future it was commanded that no one should be allowed either to die or to give birth to a child in the island; but that they should be carried over to Rhenea, which is so near to Delos that Polycrates, tyrant of Samos, having added Rhenea to his other island conquests during his period of naval ascendancy, dedicated it to the Delian Apollo by binding it to Delos with a chain. The Athenians, after the purification, celebrated, for the first time, the quinquennial festival of the Delian games. 5.32.1. About the same time in this summer Athens succeeded in reducing Scione, put the adult males to death, and making slaves of the women and children, gave the land for the Plataeans to live in. She also brought back the Delians to Delos, moved by her misfortunes in the field and by the commands of the god at Delphi . 7.57.4. To the number of the subjects paying tribute belonged the Eretrians, Chalcidians, Styrians, and Carystians from Euboea ; the Ceans, Andrians, and Tenians from the islands; and the Milesians, Samians, and Chians from Ionia . The Chians, however, joined as independent allies, paying no tribute, but furnishing ships. Most of these were Ionians and descended from the Athenians, except the Carystians, who are Dryopes, and although subjects and obliged to serve, were still Ionians fighting against Dorians.
4. Aristotle, Athenian Constitution, 21.6, 54.8 (4th cent. BCE - 4th cent. BCE)
5. Hyperides, Pro Euxenippo, 17, 16 (4th cent. BCE - 4th cent. BCE)
6. Pausanias, Description of Greece, 4.34.11 (2nd cent. CE - 2nd cent. CE) 4.34.11. The men of Asine are the only members of the race of the Dryopes to pride themselves on the name to this day. The case is very different with the Euboeans of Styra . They too are Dryopes in origin, who took no part in the battle with Heracles, as they dwelt at some distance from the city. Yet the people of Styra disdain the name of Dryopes, just as the Delphians have refused to be called Phocians. But the men of Asine take the greatest pleasure in being called Dryopes, and clearly have made the most holy of their sanctuaries in memory of those which they once had, established on Parnassus . For they have both a temple of Apollo and again a temple and ancient statue of Dryops, whose mysteries they celebrate every year, saying that he is the son of Apollo.
7. Andocides, Orations, 1.84
8. Andocides, Orations, 1.84
9. Demosthenes, Orations, 13.32, 43.58
10. Epigraphy, Lscg, 32, 10
11. Epigraphy, Epigr. Tou Oropou, 298, 297
12. Epigraphy, I.Eleusis, 85, 177
13. Epigraphy, Ig I , 375, 393, 84, 35
14. Epigraphy, Ig I , 375, 393, 84, 35
15. Epigraphy, Ig Ii2, 1247, 1362-1363, 1672, 2496, 1245
16. Epigraphy, Seg, 24.151, 26.121, 50.168
17. Epigraphy, Rhodes & Osborne Ghi, 88, 58
18. Epigraphy, Ml, 73, 52
19. Strabo, Geography, 6.3.9 6.3.9. From Barium to the Aufidus River, on which is the Emporium of the Canusitae is four hundred stadia and the voyage inland to Emporium is ninety. Near by is also Salapia, the seaport of the Argyrippini. For not far above the sea (in the plain, at all events) are situated two cities, Canusium and Argyrippa, which in earlier times were the largest of the Italiote cities, as is clear from the circuits of their walls. Now, however, Argyrippa is smaller; it was called Argos Hippium at first, then Argyrippa, and then by the present name Arpi. Both are said to have been founded by Diomedes. And as signs of the dominion of Diomedes in these regions are to be seen the Plain of Diomedes and many other things, among which are the old votive offerings in the sanctuary of Athene at Luceria — a place which likewise was in ancient times a city of the Daunii, but is now reduced — and, in the sea near by, two islands that are called the Islands of Diomedes, of which one is inhabited, while the other, it is said, is desert; on the latter, according to certain narrators of myths, Diomedes was caused to disappear, and his companions were changed to birds, and to this day, in fact, remain tame and live a sort of human life, not only in their orderly ways but also in their tameness towards honorable men and in their flight from wicked and knavish men. But I have already mentioned the stories constantly told among the Heneti about this hero and the rites which are observed in his honor. It is thought that Sipus also was founded by Diomedes, which is about one hundred and forty stadia distant from Salapia; at any rate it was named Sepius in Greek after the sepia that are cast ashore by the waves. Between Salapia and Sipus is a navigable river, and also a large lake that opens into the sea; and the merchandise from Sipus, particularly grain, is brought down on both. In Daunia, on a hill by the name of Drium, are to be seen two hero-temples: one, to Calchas, on the very summit, where those who consult the oracle sacrifice to his shade a black ram and sleep in the hide, and the other, to Podaleirius, down near the base of the hill, this sanctuary being about one hundred stadia distant from the sea; and from it flows a stream which is a cure-all for diseases of animals. In front of this gulf is a promontory, Garganum, which extends towards the east for a distance of three hundred stadia into the high sea; doubling the headland, one comes to a small town, Urium, and off the headland are to be seen the Islands of Diomedes. This whole country produces everything in great quantity, and is excellent for horses and sheep; but though the wool is softer than the Tarantine, it is not so glossy. And the country is well sheltered, because the plains lie in hollows. According to some, Diomedes even tried to cut a canal as far as the sea, but left behind both this and the rest of his undertakings only half-finished, because he was summoned home and there ended his life. This is one account of him; but there is also a second, that he stayed here till the end of his life; and a third, the aforesaid mythical account, which tells of his disappearance in the island; and as a fourth one might set down the account of the Heneti, for they too tell a mythical story of how he in some way came to his end in their country, and they call it his apotheosis.

Subjects of this text:

subject	book bibliographic info
aeschylus,prometheus bound	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 479
aeschylus	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 479
agriculture	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 1
amphiaraos	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 45, 114, 258
apollo (god),sanctuary at delphi	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 479
apollo ptoios,sortition	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 120
apometra	Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 199
areiopagos,protection of the moriai	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 258
argos,,heraion	Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 342
aristotle,on payments to priestess of athena	Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 199
artemision	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 32
asklepios	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 32
athena,cults of,polias (athens)	Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 199
athena,priesthoods of,nike (athens)	Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 199
athena,priesthoods of,polias (athens)	Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 199
athena nike decree (ig i	Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 199
athenians,consultations of oracle at delphi	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 120
athenians	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 120
athens,,sacred calendar of	Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 199
athens	Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 199
atthidographers	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 247
basileus,and eleusinian cults	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 253
basileus,lessor of temene	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 250
bouleuterion (old),and sacred orgas	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 258
bouleuterion (old)	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 253
cadastres	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 15
chance,in delphic divination	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 120
cleruchies	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 91
cultural memory,oracles and divination	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 479
dekeleian war	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 32
delian league	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 91
delphi,consultation by athenians	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 120
delphi,oracle	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 479
delphi,oracles from	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 247, 250, 253
delphi,sanctuary of apollo	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 479
delphi,third sacred war	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 250
delphi,ναοποιοὶ περὶ τὸν πόλεμον	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 250
demarchs,as leasing agents	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 114, 258
demarchs,as selling agents	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 114
demes,leasing	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 114, 258
demeter,eleusinia (at kythnos)	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 32
demeter and kore,cults of,at eleusis	Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 199
demeter and kore	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 32
dryopians	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 32
eidinow,esther	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 479
eleusis,,compensation for priestesses	Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 199
eleusis,,sacred calendar of	Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 199
eleusis,cult of demeter and kore,daduch	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 253
eleusis	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 120
eleusis (deme),herakles at akris	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 114
eleusis (deme),leasing in	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 114
encroachment,on sacred property	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 247
ephebic oath	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 258
epistatai,hierophantes	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 253
eponymous heroes (tribal)	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 32
eretria	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 91
eschatiai	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 45, 253
eteoboutadai (athenian clan)	Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 304
euboea	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 32
euboulos,administration of	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 259
euxenippos,speech in defence of	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 45
exegesis,and the sacred orgas	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 253
first-fruits (ἀπαρχή),to the eleusinian goddesses	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 253
gene,eleusinian	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 253
guarantors	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 15
healing,incubation (healing dreams and visions)	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 479
herakleia	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 253
herakles,at eleusis (ἐν ἄκριδι)	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 114
hero-doctor	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 32
hoplite general	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 259
horoi	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 91, 247
hypereides,in defence of euxenippos	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 45
imperialism (athenian)	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 91
interpretation,of inscriptions	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 120
jordan,b.	Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 199
kerykes,delineation of the sacred orgas	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 253
kerykes,involvement in the mysteries	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 253
kleisthenes	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 120
kleisthenes (statesman)	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 479
klytidai (chian phratry)	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 15
kos	Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 199
kydonia	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 91
kythnos	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 32
law,concerning the temene	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 259
law,on the lesser panathenaia	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 45
law,νομοθεσία	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 45
law	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 258
leases,length of	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 15
leases,rental	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 32, 91
leptines (liturgist),lesbos,temene at	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 91
lhôte,éric	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 479
lots,beans	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 120
lots,pythias use of	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 120
megara,dispute with athens over the sacred orgas	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 244, 247, 250, 253, 258
megarian decree	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 244
mnemones	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 91
months,boedromion	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 1
moriai	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 258
nemesis at rhamnous,priestess of	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 258
oinoe	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 114
oracles,delphi	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 479
oracles,divination	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 479
oracles,dodona	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 479
oracles,drawing of lots	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 479
oracles,incubation	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 479
oracles,natural vs. technical methods	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 479
oropos,division by horistai	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 45
oropos	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 45, 114
other gods,treasury/treasurers of	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 32, 91
panathenaia (great)	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 45
panathenaia (lesser)	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 45
paulleina scribonia,athena polias at athens	Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 304
peloponnesian war,attica ravaged	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 32
peloponnesian war,origins of	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 244
peloponnesian war	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 247
phanodemos,interest in the oropian amphiareion	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 45
philomelos,leader or	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 250
phocians,control delphi	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 250
phratriarchs,realty of	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 15
phratriarchs,thessalian	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 15
piraeus,demarch of	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 114
priestesses,payments to	Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 199
prokles (demarch)	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 114
prophecy	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 120
proxeny	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 91
purchases,of landed property	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 91
pythia,athenians,consultations of	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 120
pythia,kleromancy	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 120
pythia	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 120
quarries,sacred	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 114
rationes centesimarum	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 114
rhamnous,aristomachos-amphiaraos in	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 258
sacred orgas (ἱερὰ ὀργάς)	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 114, 244, 247, 250, 253, 258, 259
sacrifices,of bean cakes	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 120
sacrificial calendar at athens	Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 199
salamis,archon of	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 114
salamis,landholdings at	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 91, 259
samos,payments from	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 91
samos	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 91
social war	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 259
sortition (kleromancy),by pythia	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 120
sounion,demarch (?)	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 114
sphettos	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 259
styra	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 32
teithras,leasing at	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 114
temenos (τέμενος)	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 32
theseus	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 91
thessaly/thessalians,consultation at delphi	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 120
thiasoi	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 15
tribes,in oropos	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 45
victims,sacrificial'	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 120
war,funding of military campaigns	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 91
zeus (god),sanctuary at dodona	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 479