Tiresias: The Ancient Mediterranean Religions Source Database

5425

Epigraphy, Seg, 33.147

nan Face A (front) . . . Hekatombaion: . . . and for the . . . to provide lunch (aristom) . . . a drachma each (5) . . . the Proerosia offering (?) (tēn prēro-), . . . the Delphinion, a goat . . . for Hekate . . . _ . . . a full-grown victim (teleom), to be sold (praton). (10) [Metageitnion]: for Zeus Kataibates in the sacred enclosure (sēkōi) by the [Delphini?]on, a full-grown victim (teleon), to be sold (praton). _ An oath victim (horkōmosion) is to be provided for the audits (euthunas). Boedromion: the Proerosia; for Zeus Polieus, a select (kriton) sheep, a select piglet; at Automenai (?) (ep' Automenas), (15) a bought piglet, burnt whole (holokauton); the priest[10] is to provide lunch for the attendant (akolouthonti); for Kephalos, a select sheep; for Prokris, a table;[11] for Thorikos, a select sheep; for the Heroines of Thorikos, a table;[12] at Sounion, for Poseidon a select lamb (amnon); (20) for Apollo, a select young billy goat (chimaron); for Kourotrophos,[13] a select (kritēn) piglet; for Demeter, a full-grown victim;[15] for Zeus Herkeios, a full-grown victim; for Kourotrophos,[13] a piglet; ⟦for Athena, a sheep, to be sold (praton)⟧;[14] at the salt-pan (eph' halēi), for Poseidon, _ a full-grown victim; for Apollo, a piglet. (25) Pyanopsion: for Zeus Kataibates, at [Philom]elidai, a full-grown victim, to be sold (praton), on the six[teen]th; _ for Young Man (Neaniai), a full-grown victim, at the Pyanopsia, [to be sold (praton) or boiled seed mix (puana)]. Maimakterion: for Thorikos, a bovine of no less than forty, and up to fifty drachmas; (30) _ for the Heroines of Thorikos, a table. _ Posideon: the Dionysia.[15] _ Gamelion: for Hera, at the Sacred Marriage (Hierōi Gamōi), . . . Anthesterion: for Dionysos, on the twelfth, a goat, lacking age-marking teeth (leipegnōmona), tawny or black;[16] (35) _ at the Diasia, for Zeus Meilichios, a sheep, to be sold (praton); Elaphebolion: for the Herakleidai, a full-grown victim, for Alkmene, a full-grown victim; for the Anakes, a full-grown victim; for [Helen?], a full-grown victim;[17] for Demeter, the Chloia offering (tēn chloian), a select sheep, _ pregnant;[18] for Zeus, a select lamb (arna). (40) Mounichion: for Artemis [at?] Mounichia, a full-grown victim; at (the sanctuary) of Pythian Apollo, a triple offering (trittoan), for Kourotrophos,[13] a piglet; for Leto, a goat; for Artemis, a goat; for Apollo, a goat, lacking age-marking teeth (leipognōmona); for Demeter, a sheep, pregnant, as the Antheia offering (antheian);[18] for Philonis,[19] (45) a table;[12] for Dionysos, at Mykenos or Mykenon, a he-goat, _ tawny or black. Thargelion: for Zeus, at Automenai (?) (ep Automenas), a select lamb (arna); for “Over-the-Plain” (Hyperpediōi),[19] a sheep; for the Heroines of Hyperpedios, a table; for Nisos,[19] a sheep; for Thras-, (50) a sheep; for Sosineos,[19] a sheep; for Rhogios,[19] a sheep; for Gate-holder (Pylochōi),[19] _ a piglet; for the Heroines of Pylochos, a table. Skirophorion: an oath victim (horkōmosion) is to be provided; at the Plynteria, for Athena, a select sheep; for Aglauros, a sheep; for Athena, a select lamb (arna); for Kephalos, (55) a bovine of no less than forty and up to fifty drachmas; for P[rokris], a sheep, 20 dr. (?) (oiΔΔn); the auditor and his deputies (paredros) are to swear (omosai), 'I shall audit the office that was allotted to me for auditing in accordance with the decrees by which the office [has been established?]'; (60) oaths shall be (omnunai) to Zeus, Apollo, Demeter, calling down utter destruction; and his deputies in the same way; to inscribe the oath on a stele and set it up [by the -]ion. All offices for which officials are elected [or allotted] (65) shall be subject to audits (hupeuthunos). Face B (right) [20] at the level of ll. 4-6 at Mykenos or Mykenon, [a full-grown victim] . . . , sacrifice a sheep at the Panathenaia, to be sold at the level of l. 12 for Phoenix or the Phoenician, a full-grown victim; at the level of l. 44 for Zeus Herkeios, a sheep; Face C (left) [20] at the level of l. 31 for Apollo, a full-grown victim at the between the level of ll. 31-32 Pyanopsia; at the level of l. 42 for Zeus Herkeios, a sheep; at the level of l. 58 for the Heroines of Koroneia, a sheep; text from Attic Inscriptions Online, SEG 33.147 - Sacrificial calendar of Thorikos

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

37 results
1. Hesiod, Works And Days, 101-105, 47-100 (8th cent. BCE - 7th cent. BCE) 100. Which brought the Death-Gods. Now in misery
2. Hesiod, Theogony, 536-616, 535 (8th cent. BCE - 7th cent. BCE) 535. Upon her. So they sent her to rich Crete
3. Pindar, Nemean Odes, 7.32-7.33, 7.42-7.47 (6th cent. BCE - 5th cent. BCE)
4. Pindar, Olympian Odes, 7.65 (6th cent. BCE - 5th cent. BCE)
5. Aristophanes, Knights, 529, 524 (5th cent. BCE - 4th cent. BCE) 524. οὐκ ἐξήρκεσεν, ἀλλὰ τελευτῶν ἐπὶ γήρως, οὐ γὰρ ἐφ' ἥβης
6. Aristophanes, Lysistrata, 1 (5th cent. BCE - 4th cent. BCE) 1. ἀλλ' εἴ τις ἐς Βακχεῖον αὐτὰς ἐκάλεσεν
7. Aristophanes, The Women Celebrating The Thesmophoria, 686 (5th cent. BCE - 4th cent. BCE) 686. ἀλλ' ἔοιχ' ἡμῖν ἅπαντά τως διεσκέφθαι καλῶς.
8. Euripides, Andromache, 1107, 1106 (5th cent. BCE - 5th cent. BCE) 1106. ὁ δ' εἶπε: Φοίβῳ τῆς πάροιθ' ἁμαρτίας
9. Herodotus, Histories, 4.149, 6.136-6.140, 8.35-8.39, 9.73 (5th cent. BCE - 5th cent. BCE) 4.149. But as Theras' son would not sail with him, his father said that he would leave him behind as a sheep among wolves; after which saying the boy got the nickname of Oeolycus, and it so happened that this became his customary name. He had a son, Aegeus, from whom the Aegidae, a great Spartan clan, take their name. ,The men of this clan, finding that none of their children lived, set up a temple of the avenging spirits of Laïus and Oedipus, by the instruction of an oracle, after which their children lived. It fared thus, too, with the children of the Aegidae at Thera. 6.136. Such was the priestess' reply to the Parians. The Athenians had much to say about Miltiades on his return from Paros, especially Xanthippus son of Ariphron, who prosecuted Miltiades before the people for deceiving the Athenians and called for the death penalty. ,Miltiades was present but could not speak in his own defense, since his thigh was festering; he was laid before the court on a couch, and his friends spoke for him, often mentioning the fight at Marathon and the conquest of Lemnos: how Miltiades had punished the Pelasgians and taken Lemnos, delivering it to the Athenians. ,The people took his side as far as not condemning him to death, but they fined him fifty talents for his wrongdoing. Miltiades later died of gangrene and rot in his thigh, and the fifty talents were paid by his son Cimon. 6.137. Miltiades son of Cimon took possession of Lemnos in this way: When the Pelasgians were driven out of Attica by the Athenians, whether justly or unjustly I cannot say, beyond what is told; namely, that Hecataeus the son of Hegesandrus declares in his history that the act was unjust; ,for when the Athenians saw the land under Hymettus, formerly theirs, which they had given to the Pelasgians as a dwelling-place in reward for the wall that had once been built around the acropolis—when the Athenians saw how well this place was tilled which previously had been bad and worthless, they were envious and coveted the land, and so drove the Pelasgians out on this and no other pretext. But the Athenians themselves say that their reason for expelling the Pelasgians was just. ,The Pelasgians set out from their settlement at the foot of Hymettus and wronged the Athenians in this way: Neither the Athenians nor any other Hellenes had servants yet at that time, and their sons and daughters used to go to the Nine Wells for water; and whenever they came, the Pelasgians maltreated them out of mere arrogance and pride. And this was not enough for them; finally they were caught in the act of planning to attack Athens. ,The Athenians were much better men than the Pelasgians, since when they could have killed them, caught plotting as they were, they would not so do, but ordered them out of the country. The Pelasgians departed and took possession of Lemnos, besides other places. This is the Athenian story; the other is told by Hecataeus. 6.138. These Pelasgians dwelt at that time in Lemnos and desired vengeance on the Athenians. Since they well knew the time of the Athenian festivals, they acquired fifty-oared ships and set an ambush for the Athenian women celebrating the festival of Artemis at Brauron. They seized many of the women, then sailed away with them and brought them to Lemnos to be their concubines. ,These women bore more and more children, and they taught their sons the speech of Attica and Athenian manners. These boys would not mix with the sons of the Pelasgian women; if one of them was beaten by one of the others, they would all run to his aid and help each other; these boys even claimed to rule the others, and were much stronger. ,When the Pelasgians perceived this, they took counsel together; it troubled them much in their deliberations to think what the boys would do when they grew to manhood, if they were resolved to help each other against the sons of the lawful wives and attempted to rule them already. ,Thereupon the Pelasgians resolved to kill the sons of the Attic women; they did this, and then killed the boys' mothers also. From this deed and the earlier one which was done by the women when they killed their own husbands who were Thoas' companions, a “Lemnian crime” has been a proverb in Hellas for any deed of cruelty. 6.139. But when the Pelasgians had murdered their own sons and women, their land brought forth no fruit, nor did their wives and their flocks and herds bear offspring as before. Crushed by hunger and childlessness, they sent to Delphi to ask for some release from their present ills. ,The Pythian priestess ordered them to pay the Athenians whatever penalty the Athenians themselves judged. The Pelasgians went to Athens and offered to pay the penalty for all their wrongdoing. ,The Athenians set in their town-hall a couch adorned as finely as possible, and placed beside it a table covered with all manner of good things, then ordered the Pelasgians to deliver their land to them in the same condition. ,The Pelasgians answered, “We will deliver it when a ship with a north wind accomplishes the voyage from your country to ours in one day”; they supposed that this was impossible, since Attica is far to the south of Lemnos. 6.140. At the time that was all. But a great many years later, when the Chersonese on the Hellespont was made subject to Athens, Miltiades son of Cimon accomplished the voyage from Elaeus on the Chersonese to Lemnos with the Etesian winds then constantly blowing; he proclaimed that the Pelasgians must leave their island, reminding them of the oracle which the Pelasgians thought would never be fulfilled. ,The Hephaestians obeyed, but the Myrinaeans would not agree that the Chersonese was Attica and were besieged, until they too submitted. Thus did Miltiades and the Athenians take possession of Lemnos. 8.35. So this part of the barbarian army marched as I have said, and others set forth with guides for the temple at Delphi, keeping Parnassus on their right. These, too, laid waste to every part of Phocis which they occupied, burning the towns of the Panopeans and Daulii and Aeolidae. ,The purpose of their parting from the rest of the army and marching this way was that they might plunder the temple at Delphi and lay its wealth before Xerxes, who (as I have been told) had better knowledge of the most notable possessions in the temple than of what he had left in his own palace, chiefly the offerings of Croesus son of Alyattes; so many had always spoken of them. 8.36. When the Delphians learned all this, they were very much afraid, and in their great fear they inquired of the oracle whether they should bury the sacred treasure in the ground or take it away to another country. The god told them to move nothing, saying that he was able to protect what belonged to him. ,Upon hearing that, the Delphians took thought for themselves. They sent their children and women overseas to Achaia. Most of the men went up to the peaks of Parnassus and carried their goods into the Corycian cave, but some escaped to Amphissa in Locris. In short, all the Delphians left the town save sixty men and the prophet. 8.37. Now when the barbarians drew near and could see the temple, the prophet, whose name was Aceratus, saw certain sacred arms, which no man might touch without sacrilege, brought out of the chamber within and laid before the shrine. ,So he went to tell the Delphians of this miracle, but when the barbarians came with all speed near to the temple of Athena Pronaea, they were visited by miracles yet greater than the aforesaid. Marvellous indeed it is, that weapons of war should of their own motion appear lying outside in front of the shrine, but the visitation which followed was more wondrous than anything else ever seen. ,When the barbarians were near to the temple of Athena Pronaea, they were struck by thunderbolts from the sky, and two peaks broken off from Parnassus came rushing among them with a mighty noise and overwhelmed many of them. In addition to this a shout and a cry of triumph were heard from the temple of Athena. 8.38. All of this together struck panic into the barbarians, and the Delphians, perceiving that they fled, descended upon them and killed a great number. The survivors fled straight to Boeotia. Those of the barbarians who returned said (as I have been told) that they had seen other divine signs besides what I have just described: two men-at-arms of stature greater than human,they said, had come after them, slaying and pursuing. 8.39. These two, say the Delphians, were the native heroes Phylacus and Autonous, whose precincts are near the temple, Phylacus' by the road itself above the shrine of Athena Pronaea, and Autonous' near the Castalian spring, under the Hyarapean Peak. ,The rocks that fell from Parnassus were yet to be seen in my day, lying in the precinct of Athena Pronaea, from where their descent through the foreigners' ranks had hurled them. Such, then, was the manner of those men's departure from the temple. 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.
10. Plato, Laws, 884 (5th cent. BCE - 4th cent. BCE)
11. Thucydides, The History of The Peloponnesian War, 2.13.1 (5th cent. BCE - 4th cent. BCE) 2.13.1. While the Peloponnesians were still mustering at the Isthmus, or on the march before they invaded Attica, Pericles, son of Xanthippus, one of the ten generals of the Athenians, finding that the invasion was to take place, conceived the idea that Archidamus, who happened to be his friend, might possibly pass by his estate without ravaging it. This he might do, either from a personal wish to oblige him, or acting under instructions from Lacedaemon for the purpose of creating a prejudice against him, as had been before attempted in the demand for the expulsion of the accursed family. He accordingly took the precaution of announcing to the Athenians in the assembly that, although Archidamus was his friend, yet this friendship should not extend to the detriment of the state, and that in case the enemy should make his houses and lands an exception to the rest and not pillage them, he at once gave them up to be public property, so that they should not bring him into suspicion.
12. Aeschines, Letters, 3.17-3.18 (4th cent. BCE - 4th cent. BCE)
13. Aristotle, Athenian Constitution, 47.2, 55.2-55.3, 56.3, 60.2 (4th cent. BCE - 4th cent. BCE)
14. Apollonius of Rhodes, Argonautica, 1.1048 (3rd cent. BCE - 3rd cent. BCE) 1.1048. ἐνναέται τιμαῖς ἡρωίσι κυδαίνουσιν.
15. Diodorus Siculus, Historical Library, 5.50 (1st cent. BCE - 1st cent. BCE) 5.50. 1.  Since we have set forth the facts concerning Samothrace, we shall now, in accordance with our plan, discuss Naxos. This island was first called Strongylê and its first settlers were men from Thrace, the reasons for their coming being somewhat as follows.,2.  The myth relates that two sons, Butes and Lycurgus, were born to Boreas, but not by the same mother; and Butes, who was the younger, formed a plot against his brother, and on being discovered he received no punishment from Lycurgus beyond that he was ordered by Lycurgus to gather ships and, together with his accomplices in the plot, to seek out another land in which to make his home.,3.  Consequently Butes, together with the Thracians who were implicated with him, set forth, and making his way through the islands of the Cyclades he seized the island of Strongylê, where he made his home and proceeded to plunder many of those who sailed past the island. And since they had no women they sailed here and there and seized them from the land.,4.  Now some of the islands of the Cyclades had no inhabitants whatsoever and others were sparsely settled; consequently they sailed further, and having been repulsed once from Euboea, they sailed to Thessaly, where Butes and his companions, upon landing, came upon the female devotees of Dionysus as they were celebrating the orgies of the god near Drius, as it is called, in Achaea Phthiotis.,5.  As Butes and his companions rushed at the women, these threw away the sacred objects, and some of them fled for safety to the sea, and others to the mountain called Dius; but Coronis, the myth continues, was seized by Butes and forced to lie with him. And she, in anger at the seizure and at the insolent treatment she had received, called upon Dionysus to lend her his aid. And the god struck Butes with madness, because of which he lost his mind and, throwing himself into a well, met his death.,6.  But the rest of the Thracians seized some of the other women, the most renowned of whom were Iphimedeia, the wife of Aloeus, and Pancratis, her daughter, and taking these women along with them, they sailed off to Strongylê. And in place of Butes the Thracians made Agassamenus king of the island, and to him they united in marriage Pancratis, the daughter of Aloeus, who was a woman of surpassing beauty;,7.  for, before their choice fell on Agassamenus, the most renowned among their leaders, Sicelus and Hecetorus, had quarrelled over Pancratis and had slain each other. And Agassamenus appointed one of his friends his lieutet and united Iphimedeia to him in marriage.
16. Ovid, Fasti, 3.523-3.710 (1st cent. BCE - missingth cent. CE) 3.523. Not far from your banks, Tiber, far flowing river. 3.524. The people come and drink there, scattered on the grass 3.525. And every man reclines there with his girl. 3.526. Some tolerate the open sky, a few pitch tents 3.527. And some make leafy huts out of branches 3.528. While others set reeds up, to form rigid pillars 3.529. And hang their outspread robes from the reeds. 3.530. But they’re warmed by sun and wine, and pray 3.531. For as many years as cups, as many as they drink. 3.532. There you’ll find a man who quaffs Nestor’s years 3.533. A woman who’d age as the Sibyl, in her cups. 3.534. There they sing whatever they’ve learnt in the theatres 3.535. Beating time to the words with ready hands 3.536. And setting the bowl down, dance coarsely 3.537. The trim girl leaping about with streaming hair. 3.538. Homecoming they stagger, a sight for vulgar eyes 3.539. And the crowd meeting them call them ‘blessed’. 3.540. I fell in with the procession lately (it seems to me worth 3.541. Saying): a tipsy old woman dragging a tipsy old man. 3.542. But since errors abound as to who this goddess is 3.543. I’m determined not to cloak her story. 3.544. Wretched Dido burned with love for Aeneas 3.545. She burned on the pyre built for her funeral: 3.546. Her ashes were gathered, and this brief couplet 3.547. Which she left, in dying, adorned her tomb: 3.548. AENEAS THE REASON, HIS THE BLADE EMPLOYED. 3.549. DIDO BY HER OWN HAND WAS DESTROYED. 3.550. The Numidians immediately invaded the defencele 3.551. Realm, and Iarbas the Moor captured and held the palace. 3.552. Remembering her scorn, he said: ‘See, I, whom she 3.553. So many times rejected, now enjoy Elissa’s marriage bed.’ 3.554. The Tyrians scattered, as each chanced to stray, as bee 3.555. often wander confusedly, having lost their Queen. 3.556. Anna, was driven from her home, weeping on leaving 3.557. Her sister’s city, after first paying honour to that sister. 3.558. The loose ashes drank perfume mixed with tears 3.559. And received an offering of her shorn hair: 3.560. Three times she said: ‘Farewell!’ three times lifted 3.561. And pressed the ashes to her lips, seeing her sister there. 3.562. Finding a ship, and companions for her flight, she glided 3.563. Away, looking back at the city, her sister’s sweet work. 3.564. There’s a fertile island, Melite, near barren Cosyra 3.565. Lashed by the waves of the Libyan sea. Trusting in 3.566. The king’s former hospitality, she headed there 3.567. Battus was king there, and was a wealthy host. 3.568. When he had learned the fates of the two sisters 3.569. He said: ‘This land, however small, is yours.’ 3.570. He would have been hospitable to the end 3.571. Except that he feared Pygmalion’s great power. 3.572. The corn had been taken to be threshed a third time 3.573. And a third time the new wine poured into empty vats. 3.574. The sun had twice circled the zodiac, and a third year 3.575. Was passing, when Anna had to find a fresh place of exile. 3.576. Her brother came seeking war. The king hated weapons 3.577. And said: ‘We are peaceable, flee for your own safety!’ 3.578. She fled at his command, gave her ship to the wind and waves: 3.579. Her brother was crueller than any ocean. 3.580. There’s a little field by the fish-filled stream 3.581. of stony Crathis: the local people call it Camere. 3.582. There she sailed, and when she was no further away 3.583. Than the distance reached by nine slingshots 3.584. The sails first fell and then flapped in the light breeze. 3.585. ‘Attack the water with oars!’ cried the captain. 3.586. And while they made ready to reef the sails 3.587. The swift South Wind struck the curved stern 3.588. And despite the captain’s efforts swept them 3.589. Into the open sea: the land was lost to sight. 3.590. The waves attacked them, and the ocean heaved 3.591. From the depths, and the hull gulped the foaming waters. 3.592. Skill is defeated by the wind, the steersman no longer 3.593. Guides the helm, but he too turns to prayer for aid. 3.594. The Phoenician exile is thrown high on swollen waves 3.595. And hides her weeping eyes in her robe: 3.596. Then for a first time she called her sister Dido happy 3.597. And whoever, anywhere, might be treading dry land. 3.598. A great gust drove the ship to the Laurentine shore 3.599. And, foundering, it perished, when all had landed. 3.600. Meanwhile pious Aeneas had gained Latinus’ realm 3.601. And his daughter too, and had merged both peoples. 3.602. While he was walking barefoot along the shore 3.603. That had been his dower, accompanied only by Achates 3.604. He saw Anna wandering, not believing it was her: 3.605. ‘Why should she be here in the fields of Latium?’ 3.606. Aeneas said to himself: ‘It’s Anna!’ shouted Achates: 3.607. At the sound of her name she raised her face. 3.608. Alas, what should she do? Flee? Wish for the ground 3.609. To swallow her? Her wretched sister’s fate was before her eyes. 3.610. The Cytherean hero felt her fear, and spoke to her 3.611. (He still wept, moved by your memory, Elissa): 3.612. ‘Anna, I swear, by this land that you once knew 3.613. A happier fate had granted me, and by the god 3.614. My companions, who have lately found a home here 3.615. That all of them often rebuked me for my delay. 3.616. Yet I did not fear her dying, that fear was absent. 3.617. Ah me! Her courage was beyond belief. 3.618. Don’t re-tell it: I saw shameful wounds on her body 3.619. When I dared to visit the houses of Tartarus. 3.620. But you shall enjoy the comforts of my kingdom 3.621. Whether your will or a god brings you to our shores. 3.622. I owe you much, and owe Elissa not a little: 3.623. You are welcome for your own and your sister’s sake.’ 3.624. She accepted his words (no other hope was left) 3.625. And told him of her own wanderings. 3.626. When she entered the palace, dressed in Tyrian style 3.627. Aeneas spoke (the rest of the throng were silent): 3.628. ‘Lavinia, my wife, I have a pious reason for entrusting 3.629. This lady to you: shipwrecked, I lived at her expense. 3.630. She’s of Tyrian birth: her kingdom’s on the Libyan shore: 3.631. I beg you to love her, as your dear sister.’ 3.632. Lavinia promised all, but hid a fancied wrong 3.633. Within her silent heart, and concealed her fears: 3.634. And though she saw many gifts given away openly 3.635. She suspected many more were sent secretly. 3.636. She hadn’t yet decided what to do: she hated 3.637. With fury, prepared a plan, and wished to die avenged. 3.638. It was night: it seemed her sister Dido stood 3.639. Before her bed, her straggling hair stained with her blood 3.640. Crying: ‘Flee, don’t hesitate, flee this gloomy house!’ 3.641. At the words a gust slammed the creaking door. 3.642. Anna leapt up, then jumped from a low window 3.643. To the ground: fear itself had made her daring. 3.644. With terror driving her, clothed in her loose vest 3.645. She runs like a frightened doe that hears the wolves. 3.646. It’s thought that horned Numicius swept her away 3.647. In his swollen flood, and hid her among his pools. 3.648. Meanwhile, shouting, they searched for the Sidonian lady 3.649. Through the fields: traces and tracks were visible: 3.650. Reaching the banks, they found her footprints there. 3.651. The knowing river stemmed his silent waters. 3.652. She herself appeared, saying: ‘I’m a nymph of the calm 3.653. Numicius: hid in perennial waters, Anna Perenna’s my name.’ 3.654. Quickly they set out a feast in the fields they’d roamed 3.655. And celebrated their deeds and the day, with copious wine. 3.656. Some think she’s the Moon, because she measures out 3.657. The year (annus): others, Themis, or the Inachian heifer. 3.658. Anna, you’ll find some to say you’re a nymph, daughter 3.659. of Azan, and gave Jupiter his first nourishment. 3.660. I’ll relate another tale that’s come to my ears 3.661. And it’s not so far away from the truth. 3.662. The Plebs of old, not yet protected by Tribunes 3.663. Fled, and gathered on the Sacred Mount: 3.664. The food supplies they’d brought with them failed 3.665. Also the stores of bread fit for human consumption. 3.666. There was a certain Anna from suburban Bovillae 3.667. A poor woman, old, but very industrious. 3.668. With her grey hair bound up in a light cap 3.669. She used to make coarse cakes with a trembling hand 3.670. And distribute them, still warm, among the people 3.671. Each morning: this supply of hers pleased them all. 3.672. When peace was made at home, they set up a statue 3.673. To Perenna, because she’d helped supply their needs. 3.674. Now it’s left for me to tell why the girls sing coarse songs: 3.675. Since they gather together to sing certain infamous things. 3.676. Anna had lately been made a goddess: Gradivus came to her 3.677. And taking her aside, spoke these words: 3.678. You honour my month: I’ve joined my season to yours: 3.679. I’ve great hopes you can do me a service. 3.680. Armed, I’m captivated by armed Minerva 3.681. I burn, and have nursed the wound for many a day. 3.682. Help us, alike in our pursuits, to become one: 3.683. The part suits you well, courteous old lady.’ 3.684. He spoke. She tricked the god with empty promises. 3.685. And led him on, in foolish hope, with false delays. 3.686. often, when he pressed her, she said: ‘I’ve done as you asked 3.687. She’s won, she’s yielded at last to your prayers.’ 3.688. The lover believed her and prepared the marriage-chamber. 3.689. They led Anna there, a new bride, her face veiled. 3.690. About to kiss her, Mars suddenly saw it was Anna: 3.691. Shame and anger alternating stirred the hoodwinked god. 3.692. The new goddess laughed at her dear Minerva’s lover. 3.693. Nothing indeed has ever pleased Venus more. 3.694. So now they tell old jokes, and coarse songs are sung 3.695. And they delight in how the great god was cheated. 3.696. I was about to neglect those daggers that pierced 3.697. Our leader, when Vesta spoke from her pure hearth: 3.698. Don’t hesitate to recall them: he was my priest 3.699. And those sacrilegious hands sought me with their blades. 3.700. I snatched him away, and left a naked semblance: 3.701. What died by the steel, was Caesar’s shadow.’ 3.702. Raised to the heavens he found Jupiter’s halls 3.703. And his is the temple in the mighty Forum. 3.704. But all the daring criminals who in defiance 3.705. of the gods, defiled the high priest’s head 3.706. Have fallen in merited death. Philippi is witness 3.707. And those whose scattered bones whiten its earth. 3.708. This work, this duty, was Augustus’ first task 3.709. Avenging his father by the just use of arms. 3.710. When the next dawn has revived the tender grass
17. Plutarch, Theseus, 29 (1st cent. CE - 2nd cent. CE)
18. Heliodorus, Ethiopian Story, 2.34 (2nd cent. CE - 4th cent. CE)
19. Pausanias, Description of Greece, 1.1.5, 1.2.4-1.2.5, 1.18.5, 1.24.4-1.24.5, 1.26.5, 1.31.2, 1.34.3, 2.31.5, 6.20.2-6.20.5, 10.8.7, 10.25-10.31 (2nd cent. CE - 2nd cent. CE) 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. 1.2.4. On entering the city there is a building for the preparation of the processions, which are held in some cases every year, in others at longer intervals. Hard by is a temple of Demeter, with images of the goddess herself and of her daughter, and of Iacchus holding a torch. On the wall, in Attic characters, is written that they are works of Praxiteles. Not far from the temple is Poseidon on horseback, hurling a spear against the giant Polybotes, concerning whom is prevalent among the Coans the story about the promontory of Chelone. But the inscription of our time assigns the statue to another, and not to Poseidon. From the gate to the Cerameicus there are porticoes, and in front of them brazen statues of such as had some title to fame, both men and women. 1.2.5. One of the porticoes contains shrines of gods, and a gymnasium called that of Hermes. In it is the house of Pulytion, at which it is said that a mystic rite was performed by the most notable Athenians, parodying the Eleusinian mysteries. But in my time it was devoted to the worship of Dionysus. This Dionysus they call Melpomenus (Minstrel), on the same principle as they call Apollo Musegetes (Leader of the Muses). Here there are images of Athena Paeonia (Healer), of Zeus, of Mnemosyne (Memory) and of the Muses, an Apollo, the votive offering and work of Eubulides, and Acratus, a daemon attendant upon Apollo; it is only a face of him worked into the wall. After the precinct of Apollo is a building that contains earthen ware images, Amphictyon, king of Athens, feasting Dionysus and other gods. Here also is Pegasus of Eleutherae, who introduced the god to the Athenians. Herein he was helped by the oracle at Delphi, which called to mind that the god once dwelt in Athens in the days of Icarius. 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. 1.26.5. There is also a building called the Erechtheum. Before the entrance is an altar of Zeus the Most High, on which they never sacrifice a living creature but offer cakes, not being wont to use any wine either. Inside the entrance are altars, one to Poseidon, on which in obedience to an oracle they sacrifice also to Erechtheus, the second to the hero Butes, and the third to Hephaestus. On the walls are paintings representing members of the clan Butadae; there is also inside—the building is double—sea-water in a cistern. This is no great marvel, for other inland regions have similar wells, in particular Aphrodisias in Caria . But this cistern is remarkable for the noise of waves it sends forth when a south wind blows. On the rock is the outline of a trident. Legend says that these appeared as evidence in support of Poseidon's claim to the land. 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. 1.34.3. The altar shows parts. One part is to Heracles, Zeus, and Apollo Healer, another is given up to heroes and to wives of heroes, the third is to Hestia and Hermes and Amphiaraus and the children of Amphilochus. But Alcmaeon, because of his treatment of Eriphyle, is honored neither in the temple of Amphiaraus nor yet with Amphilochus. The fourth portion of the altar is to Aphrodite and Panacea, and further to Iaso, Health and Athena Healer. The fifth is dedicated to the nymphs and to Pan, and to the rivers Achelous and Cephisus. The Athenians too have an altar to Amphilochus in the city, and there is at Mallus in Cilicia an oracle of his which is the most trustworthy of my day. 2.31.5. Not far from Artemis Lycea are altars close to one another. The first of them is to Dionysus, surnamed, in accordance with an oracle, Saotes (Saviour); the second is named the altar of the Themides (Laws), and was dedicated, they say, by Pittheus. They had every reason, it seems to me, for making an altar to Helius Eleutherius (Sun, God of Freedom), seeing that they escaped being enslaved by Xerxes and the Persians. 6.20.2. At the foot of Mount Cronius, on the north..., Some genitive seems to have fallen out here. τοῦ Ἡραίου and τῆς Ἄλτεως have been suggested. Other conjectures are: (1) to insert τεῖχος after ἄρκτον, to read Ἄλτιν for ἄρκτον . between the treasuries and the mountain, is a sanctuary of Eileithyia, and in it Sosipolis, “Saviour of the State.” a native Elean deity, is worshipped. Now they surname Eileithyia Olympian, and choose a priestess for the goddess every year. The old woman who tends Sosipolis herself too by an Elean custom lives in chastity, bringing water for the god's bath and setting before him barley cakes kneaded with honey. 6.20.3. In the front part of the temple, for it is built in two parts, is an altar of Eileithyia and an entrance for the public; in the inner Part Sosipolis is worshipped, and no one may enter it except the woman who tends the god, and she must wrap her head and face in a white veil. Maidens and matrons wait in the sanctuary of Eileithyia chanting a hymn; they burn all manner of incense to the god, but it is not the custom to pour libations of wine. An oath is taken by Sosipolis on the most important occasions. 6.20.4. The story is that when the Arcadians had invaded the land of Elis, and the Eleans were set in array against them, a woman came to the Elean generals, holding a baby to her breast, who said that she was the mother of the child but that she gave him, because of dreams, to fight for the Eleans. The Elean officers believed that the woman was to be trusted, and placed the child before the army naked. 6.20.5. When the Arcadians came on, the child turned at once into a snake. Thrown into disorder at the sight, the Arcadians turned and fled, and were attacked by the Eleans, who won a very famous victory, and so call the god Sosipolis. On the spot where after the battle the snake seemed to them to go into the ground they made the sanctuary. With him the Eleans resolved to worship Eileithyia also, because this goddess to help them brought her son forth unto men. 10.8.7. The votive offering of the Massiliots is of bronze. The gold shield given to Athena Forethought by Croesus the Lydian was said by the Delphians to have been stolen by Philomelus. Near the sanctuary of Forethought is a precinct of the hero Phylacus. This Phylacus is reported by the Delphians to have defended them at the time of the Persian invasion.
20. Andocides, Orations, 1.126
21. Andocides, Orations, 1.126
22. Demosthenes, Orations, 43.66, 44.37, 57.26
23. Epigraphy, Lscg, 20, 18
24. Epigraphy, Agora Xvi, 84
25. Epigraphy, Didyma, 504
26. Epigraphy, Epigr. Tou Oropou, 303
27. Epigraphy, I.Ephesos, 1060
28. Epigraphy, Ig I , 252-254, 258, 369, 377, 383, 250
29. Epigraphy, Ig I , 252-254, 258, 369, 377, 383, 250
30. Epigraphy, Ig Ii, 1227
31. Epigraphy, Ig Ii2, 1165, 1174, 1177, 1202, 1204, 1358, 2490, 2600, 4973, 1035
32. Epigraphy, Igur, 105
33. Epigraphy, Seg, 21.541, 26.121, 32.147, 43.26, 50.168, 51.158, 54.143
34. Epigraphy, Ig Ii3, 416, 359
35. Epigraphy, Ricis, 501/0126
36. Epigraphy, Rhodes & Osborne Ghi, 4
37. Strabo, Geography, 9.1.22 9.1.22. On doubling the cape of Sounion one comes to Sounion, a noteworthy deme; then to Thoricus; then to a deme called Potamus, whose inhabitants are called Potamii; then to Prasia, to Steiria, to Brauron, where is the sanctuary of the Artemis Brauronia, to Halae Araphenides, where is the sanctuary of Artemis Tauropolos, to Myrrinus, to Probalinthus, and to Marathon, where Miltiades utterly destroyed the forces under Datis the Persian, without waiting for the Lacedemonians, who came too late because they wanted the full moon. Here, too, is the scene of the myth of the Marathonian bull, which was slain by Theseus. After Marathon one comes to Tricorynthus; then to Rhamnus, the sanctuary of Nemesis; then to Psaphis, the land of the Oropians. In the neighborhood of Psaphis is the Amphiaraeium, an oracle once held in honor, where in his flight Amphiaraus, as Sophocles says, with four-horse chariot, armour and all, was received by a cleft that was made in the Theban dust. Oropus has often been disputed territory; for it is situated on the common boundary of Attica and Boeotia. off this coast are islands: off Thoricus and Sounion lies the island Helene; it is rugged and deserted, and in its length of about sixty stadia extends parallel to the coast. This island, they say, is mentioned by the poet where Alexander says to Helen: Not even when first I snatched thee from lovely Lacedemon and sailed with thee on the seafaring ships, and in the island Cranae joined with thee in love and couch; for he calls Cranae the island now called Helene from the fact that the intercourse took place there. And after Helene comes Euboea, which lies off the next stretch of coast; it likewise is narrow and long and in length lies parallel to the mainland, like Helene. The voyage from Sounion to the southerly promontory of Euboea, which is called Leuce Acte, is three hundred stadia. However, I shall discuss Euboea later; but as for the demes in the interior of Attica, it would be tedious to recount them because of their great number.

Subjects of this text:

subject	book bibliographic info
academy xiii	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 138
adoption,disputed	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 809
adrasteia	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 26
aeschylus,local,in panhellenic ritual setting	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 222
aeschylus,merging several in one ritual context	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 222
agathe tyche	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 50
aglauros	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 807, 809
agora	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 767
aiakos	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 222
aigina,aiginetans,at delphic theoxenia	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 222
aigina,aiginetans	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 222
akamantes	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 651
alkibiades,and associates	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 985
alkmene,cult of	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 47
allotment machines	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 809
amnesty	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 779
amphiaraos	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 50
amphiktyony	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 991, 992
andokides,genos	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 679
andron	Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 34
anna perenna,cult of	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 403
anthropology	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 808
antium,latium	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 403
aparchê	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 658
apatouria	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 659
aphrodite,nauarchis	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 89
aphrodite	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 985
apodeixis	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 138
apollo,and the sea	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 89
apollo,didymeus	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 89
apollo,patroios	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 651
apollo didymeus soter,semi-standard reference to	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 89
apollo didymeus soter	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 89
apollo soter,and seafaring	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 89
apollo soter,receives dedication in apollonia	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 89
archôn basileus	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 483
archôn epônymos,paredroi	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 483
artemis,mounichia	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 992
asclepius and hygieia,as soteres	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 164
asklepios	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 50
athena,itonia	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 26
athena	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 807
athens	Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 34; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 270
attica	Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 34
augustus,emperor	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 403
bendis	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 26
boeotian raids on attica,cult of athena itonia	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 26
boeotian raids on attica,koroneia	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 26, 50
boonai	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 50
boundary	Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 34
boutes	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 658
brauron	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 138
burial,calendar	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 659, 808
burial,deme festival	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 807, 985, 991, 992
burial,tetrapolis festival	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 767
calendars,fasti	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 403
calendars,fasti sacres,months,athenian	Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 183
cavalry,and oligarchy	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 779
chabrias	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 655
chalkis	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 767
choregia,mythical past and ritual present merging in	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 222
choregos,deme	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 992
choregos	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 809
citizenship,perikles law	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 779
class conflict	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 779
commemoration	Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 34
contract,conditional self-curse of oath	Fletcher (2012), Performing Oaths in Classical Greek Drama, 9
courtyard	Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 34
cult,and heroines	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 47
cult,of helen	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 47
cult,of semele	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 47
daira	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 807
daux,g.	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 47
dekatê,tax	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 658
delos, pyrrhakidai	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 679
delos	Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 34
deme,assembly	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 779, 808, 809
deme,officials	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 808, 809
demes	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 200
demeter,and kore	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 991
demeter	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 807, 808
diakria	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 655
dialect	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 659
diasia	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 992
dionysia,city	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 659
dionysia,rural	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 808, 992
dionysos,eleuthereus	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 659
dionysos,in demes	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 991
dionysos,melpomenos	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 659
dioskouroi	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 655
dipolieia	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642
dokimasia	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 651
dura-europos	Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 34
dêmiourgos	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 659
eleusis	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 138; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 658, 659, 807
epakreis,epakria	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 655, 767
ephebe	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 807
epicharinos	Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 34
epigraphic boom,	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 403
epikleros	Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 34
epithets,cultic,praise epithets	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 164
epithets,cultic,épiclétique movement	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 141
epithets,related to soter/soteira,epekoos	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 164
ergasterion	Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 34
ethnos	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 631
euergetes,as a divine epithet	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 164
eumolpidai	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 658
euneidai	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 659
euthydike	Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 34
euthynai	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 807, 808, 809; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 200
excavation,illegal	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 985
fasti	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 403
fasti antiates maiores	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 403
festivals	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 47
first-fruits (ἀπαρχή),ἐπαρχή for bendis	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 26
from the temene of athena itonia	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 26
gene	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 200
gestures in oath rituals	Fletcher (2012), Performing Oaths in Classical Greek Drama, 9
gods,timai in panhellenic persona	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 89
gymnasia,academy	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 138
gymnasia,at eleusis	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 138
gymnasia,at rhamnous	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 138
gymnasia,lykeion	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 138
hamlet	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 991
hekatostai records	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 655
helen,cult of	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 47
helen	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 655
helios soter,receives dedication in rome	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 164
henotheism	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 164
herakles,in demes	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 655
herakles,myth,genealogy	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 658
herm	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 985
hermes,genealogy	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 679
hermes	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 138
hero-cult	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 222
hero	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 631, 985, 991
heroes,paired with heroines	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 47
heroines,and cult	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 47
heroines,paired with heroes	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 47
heros sosipolis	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 164
hieropoioi,of dionysus in piraeus	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 200
homicide	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, 679
horos	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 655, 985
horos inscription	Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 34
household	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 651
hygeia	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 991
hyperpedios,heroines of	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 47
ikarion	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 809
individuals,choice of gods	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 89
individuals,roles of	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 89
insular,panhellenic	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 222
isis sozousa,θεὰ πανσώτιρα\u200e	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 164
kearns,ε.	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 47
kephalidai	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 679
kephalos (hero)	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 631
kephalos (metic)	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 985
koina	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 200
koironidai	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 483
koreion	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 992
koroneia,koroneians,heroines of	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 26, 50
koroneia	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 26, 50
kos	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642
larson,j.	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 47
law,grain-tax	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 26
law,sacred	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 26, 50
lease,deme	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 991
leases,rental	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 50
lemnos,jason	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 659
lemnos,miltiades	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 659
lending	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 50
lightning	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 992
locality,and panhellenism	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 222
logistai	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 50
lykeion	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 767
lykourgos,active interest in cult	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 26, 50
mantis	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 985
marx,karl	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 50
metic	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 767
military call-up,organization	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 767
miltiades,in n. aegean	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 659
mithras	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 164
mysteries,parody of	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 659
mysteries	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 658
myth	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, 807
myth and ritual,interaction rather than relationship	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 222
neaira	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 483
necropolis	Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 34
neoptolemos,death at and cult delphi	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 222
neoptolemos	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 222
nomoi	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 200
oath,in deme	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 807, 809
oath	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 138
odysseus	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 679
oligarchy,backlash	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 779
oropos,delegates to rome	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 50
other gods,treasury/treasurers of	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 26, 50
panathenaia	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 809
panhellenic ritual,featuring local myth	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 222
panhellenism,contested visions of	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 222
panhellenism,delphi and	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 222
panhellenism,expressed in song	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 222
panhellenism,panhellenic cult community,forging of	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 222
panhellenism	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 222
paralos,temene at	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 50
paredros	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 483
peisistratos,and attika	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 655
performances of myth and ritual (also song),(re)creation of worshipping groups	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 222
persian wars,different localities in	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 222
philaidai	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 658
phratry,disputes,in phratry	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 779
piedmont,and neoptolemos	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 222
ploughing,ritual	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 807
plynteria	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 807, 992
pnyx	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 767
pompeii	Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 34
poseidon,erechtheus	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 200
poseidon,sosineos	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 89
poseidon asphale(i)os soter megistos,rarity of	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 89
praeneste,palestrina,latium	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 403
prayers	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 200
priests and priestesses,euthynai of	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 200
priests and priestesses,of asclepius,in city	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 200
priests and priestesses,of athena polias	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 200
priests and priestesses,of demeter at eleusis	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 200
priests and priestesses,of dionysus in piraeus	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 200
priests and priestesses,of erechtheus and poseidon	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 200
priests and priestesses,of kalliste'	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 200
priests and priestesses	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 200
privacy	Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 34
proerosia/prerosia	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 807, 808
prokles (demarch)	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 50
prokris,cult of	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 47
prometheus	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642
property	Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 34
prytaneion/is	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642
public buildings in demes	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 991
purchases,ἐωνημένοι	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 26
pylochos,heroines of	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 47
pyrrhakidai	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 679
pythais,classical	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 809
quarry	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 809
reading	Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 34
rent	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 767, 809
rhamnous	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 138
richardson,r. β.	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 47
rome	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 403
ross,ludwig	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 985
sacrifice	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 47
sacrifices	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 403
salaminioi	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 991, 992
salamis,island,aiginetans at	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 222
salamis	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 138
salt	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 992
sanctuary,peak	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 631
sculptor/sculpture	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 985
semele,cult of	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 47
ships,crews	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 767
skiros	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 659
slaves	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 26
sopolis,in ephesus	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 164
sosipolis,as a hero in elis	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 164
soter,changing use of	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 164
soter,divine status,no direct correlation with	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 141
soter,non-greek gods as	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 141
soter,poliadic status,no direct correlation with	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 141
soter,principal gods of some poleis as	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 89
soter,standardized use of	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 89
soter,transmission of the epithet	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 141
sparta,and athens,institutions	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 631
spartan oaths	Fletcher (2012), Performing Oaths in Classical Greek Drama, 9
street	Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 34
tauromenium,sicily	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 403
taxation	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 651
temenos (τέμενος)	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 50
tetrapolis	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 655
thargelia	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 809
theatre,deme	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 991, 992
theoi soteres,anonymous	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 164
theonyms,omission of	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 164
theophanes of rhamnous	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 138
theoxenia,delphi,aiginetans and	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 222
theoxenia,delphi,defining hellenicity (greekness)	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 222
theoxenia,delphi	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 222
theseion	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 809
theseus,and crete	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 658, 659
theseus,dioskouroi and helen	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 655
thesmophoria/on	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 655, 808
thesmothetes	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 483
thorikos,heroines of	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 47
thorikos	Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 34; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 26, 50
thracians	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 26
tituli sacri	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 403
torch-race	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 138
tribes,kleisthenic	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 767
trierarch,dedication by a	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 50
tritopateres/patreis	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 651, 655, 679
trittys,markers	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 767
trittys	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 767
verrius flaccus	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 403
votive inscriptions,rome,italy	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 403