Tiresias: The Ancient Mediterranean Religions Source Database

9125

Pausanias, Description Of Greece, 1.4.4

οὗτοι μὲν δὴ τοὺς Ἕλληνας τρόπον τὸν εἰρημένον ἔσωζον, οἱ δὲ Γαλάται Πυλῶν τε ἐντὸς ἦσαν καὶ τὰ πολίσματα ἑλεῖν ἐν οὐδενὶ τὰ λοιπὰ ποιησάμενοι Δελφοὺς καὶ τὰ χρήματα. τοῦ θεοῦ διαρπάσαι μάλιστα εἶχον σπουδήν. καί σφισιν αὐτοί τε Δελφοὶ καὶ Φωκέων ἀντετάχθησαν οἱ τὰς πόλεις περὶ τὸν Παρνασσὸν οἰκοῦντες, ἀφίκετο δὲ καὶ δύναμις Αἰτωλῶν· τὸ γὰρ Αἰτωλικὸν προεῖχεν ἀκμῇ νεότητος τὸν χρόνον τοῦτον. ὡς δὲ ἐς χεῖρας συνῄεσαν, ἐνταῦθα κεραυνοί τε ἐφέροντο ἐς τοὺς Γαλάτας καὶ ἀπορραγεῖσαι πέτραι τοῦ Παρνασσοῦ, δείματά τε ἄνδρες ἐφίσταντο ὁπλῖται τοῖς βαρβάροις· τούτων τοὺς μὲν ἐξ Ὑπερβορέων λέγουσιν ἐλθεῖν, Ὑπέροχον καὶ Ἀμάδοκον, τὸν δὲ τρίτον Πύρρον εἶναι τὸν Ἀχιλλέως· ἐναγίζουσι δὲ ἀπὸ ταύτης Δελφοὶ τῆς συμμαχίας Πύρρῳ, πρότερον ἔχοντες ἅτε ἀνδρὸς πολεμίου καὶ τὸ μνῆμα ἐν ἀτιμίᾳ. So they tried to save Greece in the way described, but the Gauls, now south of the Gates, cared not at all to capture the other towns, but were very eager to sack Delphi and the treasures of the god. They were opposed by the Delphians themselves and the Phocians of the cities around Parnassus ; a force of Aetolians also joined the defenders, for the Aetolians at this time were pre-eminent for their vigorous activity. When the forces engaged, not only were thunderbolts and rocks broken off from Parnassus hurled against the Gauls, but terrible shapes as armed warriors haunted the foreigners. They say that two of them, Hyperochus and Amadocus, came from the Hyperboreans, and that the third was Pyrrhus son of Achilles. Because of this help in battle the Delphians sacrifice to Pyrrhus as to a hero, although formerly they held even his tomb in dishonor, as being that of an enemy.

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1. Pindar, Nemean Odes, 7.44-7.47 (6th cent. BCE - 5th cent. BCE)
2. Euripides, Andromache, 1240-1242, 1239 (5th cent. BCE - 5th cent. BCE) 1239. τὸν μὲν θανόντα τόνδ' ̓Αχιλλέως γόνον
3. Herodotus, Histories, 1.1, 8.36-8.39, 9.59 (5th cent. BCE - 5th cent. BCE) 1.1. The Persian learned men say that the Phoenicians were the cause of the dispute. These (they say) came to our seas from the sea which is called Red, and having settled in the country which they still occupy, at once began to make long voyages. Among other places to which they carried Egyptian and Assyrian merchandise, they came to Argos, ,which was at that time preeminent in every way among the people of what is now called Hellas . The Phoenicians came to Argos, and set out their cargo. ,On the fifth or sixth day after their arrival, when their wares were almost all sold, many women came to the shore and among them especially the daughter of the king, whose name was Io (according to Persians and Greeks alike), the daughter of Inachus. ,As these stood about the stern of the ship bargaining for the wares they liked, the Phoenicians incited one another to set upon them. Most of the women escaped: Io and others were seized and thrown into the ship, which then sailed away for Egypt . 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. 9.59. With that, he led the Persians with all speed across the Asopus in pursuit of the Greeks, supposing that they were in flight; it was the army of Lacedaemon and Tegea alone which was his goal, for the Athenians marched another way over the broken ground, and were out of his sight. ,Seeing the Persians setting forth in pursuit of the Greeks, the rest of the barbarian battalions straightway raised their standards and also gave pursuit, each at top speed, no battalion having order in its ranks nor place assigned in the line.
4. Cicero, On Divination, 1.37, 1.81 (2nd cent. BCE - 1st cent. BCE) 1.37. Age, barbari vani atque fallaces; num etiam Graiorum historia mentita est? Quae Croeso Pythius Apollo, ut de naturali divinatione dicam, quae Atheniensibus, quae Lacedaemoniis, quae Tegeatis, quae Argivis, quae Corinthiis responderit, quis ignorat? Collegit innumerabilia oracula Chrysippus nec ullum sine locuplete auctore atque teste; quae, quia nota tibi sunt, relinquo; defendo unum hoc: Numquam illud oraclum Delphis tam celebre et tam clarum fuisset neque tantis donis refertum omnium populorum atque regum, nisi omnis aetas oraclorum illorum veritatem esset experta. 1.81. Obiciuntur etiam saepe formae, quae reapse nullae sunt, speciem autem offerunt; quod contigisse Brenno dicitur eiusque Gallicis copiis, cum fano Apollinis Delphici nefarium bellum intulisset. Tum enim ferunt ex oraclo ecfatam esse Pythiam: Ego próvidebo rem ístam et albae vírgines. Ex quo factum, ut viderentur virgines ferre arma contra et nive Gallorum obrueretur exercitus. Aristoteles quidem eos etiam, qui valetudinis vitio furerent et melancholici dicerentur, censebat habere aliquid in animis praesagiens atque divinum. Ego autem haud scio an nec cardiacis hoc tribuendum sit nec phreneticis; animi enim integri, non vitiosi est corporis divinatio. 1.37. Come, let us admit that the barbarians are all base deceivers, but are the Greek historians liars too?Speaking now of natural divination, everybody knows the oracular responses which the Pythian Apollo gave to Croesus, to the Athenians, Spartans, Tegeans, Argives, and Corinthians. Chrysippus has collected a vast number of these responses, attested in every instance by abundant proof. But I pass them by as you know them well. I will urge only this much, however, in defence: the oracle at Delphi never would have been so much frequented, so famous, and so crowded with offerings from peoples and kings of every land, if all ages had not tested the truth of its prophecies. For a long time now that has not been the case. 1.81. Frequently, too, apparitions present themselves and, though they have no real substance, they seem to have. This is illustrated by what is said to have happened to Brennus and to his Gallic troops after he had made an impious attack on the temple of Apollo at Delphi. The story is that the Pythian priestess, in speaking from the oracle, said to Brennus:To this the virgins white and I will see.The result was that the virgins were seen fighting against the Gauls, and their army was overwhelmed with snow.[38] Aristotle thought that even the people who rave from the effects of sickness and are called hypochondriacs have within their souls some power of foresight and of prophecy. But, for my part, I am inclined to think that such a power is not to be distributed either to a diseased stomach or to a disordered brain. On the contrary, it is the healthy soul and not the sickly body that has the power of divination.
5. Polybius, Histories, 2.7.5-2.7.6, 2.17.3, 2.19.3-2.19.4, 2.32.8, 2.35.3, 3.49.2, 3.70.4, 3.78.2, 3.78.5, 18.41.7 (2nd cent. BCE - 2nd cent. BCE) 2.7.5.  To begin with would not anyone who is aware of the general reputation of the Gauls, think twice before entrusting to them a wealthy city, the betrayal of which was easy and profitable? 2.7.6.  In the second place who would not have been cautious in the case of a company with such a bad name? First of all they had been expelled from their own country by a general movement of their fellow-countrymen owing to their having betrayed their own friends and kinsmen. 2.17.3.  The Celts, being close neighbours of the Etruscans and associating much with them, cast covetous eyes on their beautiful country, and on a small pretext, suddenly attacked them with a large army and, expelling them from the plain of the Po, occupied it themselves. 2.19.3.  but, on reaching home, fell out with each other about division of the spoil and succeeded in destroying the greater part of their own forces and of the booty itself. 2.19.4.  This is quite a common event among the Gauls, when they have appropriated their neighbour's property, chiefly owing to their inordinate drinking and surfeiting. 2.32.8.  but on the other hand, taking into consideration Gaulish fickleness and the fact that they were going to fight against those of the same nation as these allies, they were wary of asking such men to participate in an action of such vital importance. 2.35.3.  but is quite contemptible as regards the plan of the campaigns, and the judgement shown in executing it, not most steps but every single step that the Gauls took being commended to them rather by the heat of passion than by cool calculation. 3.49.2.  as he had been convinced that they would never venture to march on Italy by this route owing to the number and unruly character of the native inhabitants. 3.70.4.  He considered that their legions would be all the better for a winter's drilling, and that the notoriously fickle Celts would not remain loyal to the Carthaginians if the latter were kept in forced inaction, but would throw them over in their turn. 3.78.2.  Fearing the fickleness of the Celts and possible attempts on his life, owing to his establishment of the friendly relations with them being so very recent, he had a number of wigs made, dyed to suit the appearance of persons differing widely in age 3.78.5.  Observing that the Celts were dissatisfied at the prosecution of the war in their own territory, but were eagerly looking forward to an invasion of that of the enemy, professedly owing to their hatred of the Romans, but as a fact chiefly in hope of booty, he decided to be on the move as soon as possible and satisfy the desire of his troops. 18.41.7.  For having conquered the Gauls, then the most formidable and warlike nation in Asia Minor, he built upon this foundation, and then first showed he was really a king.
6. Diodorus Siculus, Historical Library, 2.47.1, 2.47.6, 4.3.2, 4.6.5, 5.56.5-5.56.6, 5.72.4, 17.17.3 (1st cent. BCE - 1st cent. BCE) 2.47.1.  Now for our part, since we have seen fit to make mention of the regions of Asia which lie to the north, we feel that it will not be foreign to our purpose to discuss the legendary accounts of the Hyperboreans. of those who have written about the ancient myths, Hecataeus and certain others say that in the regions beyond the land of the Celts there lies in the ocean an island no smaller than Sicily. This island, the account continues, is situated in the north and is inhabited by the Hyperboreans, who are called by that name because their home is beyond the point whence the north wind (Boreas) blows; and the island is both fertile and productive of every crop, and since it has an unusually temperate climate it produces two harvests each year. 2.47.6.  The account is also given that the god visits the island every nineteen years, the period in which the return of the stars to the same place in the heavens is accomplished; and for this reason the nineteen-year period is called by the Greeks the "year of Meton." At the time of this appearance of the god he both plays on the cithara and dances continuously the night through from the vernal equinox until the rising of the Pleiades, expressing in this manner his delight in his successes. And the kings of this city and the supervisors of the sacred precinct are called Boreadae, since they are descendants of Boreas, and the succession to these positions is always kept in their family. 4.3.2.  And the Boeotians and other Greeks and the Thracians, in memory of the campaign in India, have established sacrifices every other year to Dionysus, and believe that at that time the god reveals himself to human beings. 4.6.5.  A birth like that of Priapus is ascribed by some writers of myths to Hermaphroditus, as he has been called, who was born of Hermes and Aphroditê and received a name which is a combination of those of both his parents. Some say that this Hermaphroditus is a god and appears at certain times among men, and that he is born with a physical body which is a combination of that of a man and that of a woman, in that he has a body which is beautiful and delicate like that of a woman, but has the masculine quality and vigour of a man. But there are some who declare that such creatures of two sexes are monstrosities, and coming rarely into the world as they do have the quality of presaging the future, sometimes for evil and sometimes for good. But let this be enough for us on such matters. 5.56.5.  His seven sons were Ochimus, Cercaphus, Macar, Actis, Tenages, Triopas, and Candalus, and there was one daughter, Electryonê, who quit this life while still a maiden and attained at the hands of the Rhodians to honours like those accorded to the heroes. And when the Heliadae attained to manhood they were told by Helius that the first people to offer sacrifices to Athena would ever enjoy the presence of the goddess; and the same thing, we are told, was disclosed by him to the inhabitants of Attica. 5.56.6.  Consequently, men say, the Heliadae, forgetting in their haste to put fire beneath the victims, nevertheless laid them on the altars at the time, whereas Cecrops, who was king at the time of the Athenians, performed the sacrifice over fire, but later than the Heliadae. 5.72.4.  Men say also that the marriage of Zeus and Hera was held in the territory of the Cnosians, at a place near the river Theren, where now a temple stands in which the natives of the place annually offer holy sacrifices and imitate the ceremony of the marriage, in the manner in which with tradition tells it was originally performed. 17.17.3.  He visited the tombs of the heroes Achilles, Ajax, and the rest and honoured them with offerings and other appropriate marks of respect, and then proceeded to make an accurate count of his accompanying forces. There were found to be, of infantry, twelve thousand Macedonians, seven thousand allies, and five thousand mercenaries, all of whom were under the command of Parmenion.
7. Livy, History, 5.34-5.35, 5.39-5.44 (1st cent. BCE - 1st cent. BCE)
8. Strabo, Geography, 6.1.15, 6.3.9, 9.3.9 (1st cent. BCE - 1st cent. BCE) 6.1.15. Next in order comes Metapontium, which is one hundred and forty stadia from the naval station of Heracleia. It is said to have been founded by the Pylians who sailed from Troy with Nestor; and they so prospered from farming, it is said, that they dedicated a golden harvest at Delphi. And writers produce as a sign of its having been founded by the Pylians the sacrifice to the shades of the sons of Neleus. However, the city was wiped out by the Samnitae. According to Antiochus: Certain of the Achaeans were sent for by the Achaeans in Sybaris and resettled the place, then forsaken, but they were summoned only because of a hatred which the Achaeans who had been banished from Laconia had for the Tarantini, in order that the neighboring Tarantini might not pounce upon the place; there were two cities, but since, of the two, Metapontium was nearer to Taras, the newcomers were persuaded by the Sybarites to take Metapontium and hold it, for, if they held this, they would also hold the territory of Siris, whereas, if they turned to the territory of Siris, they would add Metapontium to the territory of the Tarantini, which latter was on the very flank of Metapontium; and when, later on, the Metapontians were at war with the Tarantini and the Oinotrians of the interior, a reconciliation was effected in regard to a portion of the land — that portion, indeed, which marked the boundary between the Italy of that time and Iapygia. Here, too, the fabulous accounts place Metapontus, and also Melanippe the prisoner and her son Boeotus. In the opinion of Antiochus, the city Metapontium was first called Metabum and later on its name was slightly altered, and further, Melanippe was brought, not to Metabus, but to Dius, as is proved by a hero-sanctuary of Metabus, and also by Asius the poet, when he says that Boeotus was brought forth in the halls of Dius by shapely Melanippe, meaning that Melanippe was brought to Dius, not to Metabus. But, as Ephorus says, the colonizer of Metapontium was Daulius, the tyrant of the Crisa which is near Delphi. And there is this further account, that the man who was sent by the Achaeans to help colonize it was Leucippus, and that after procuring the use of the place from the Tarantini for only a day and night he would not give it back, replying by day to those who asked it back that he had asked and taken it for the next night also, and by night that he had taken and asked it also for the next day. Next in order comes Taras and Iapygia; but before discussing them I shall, in accordance with my original purpose, give a general description of the islands that lie in front of Italy; for as from time to time I have named also the islands which neighbor upon the several tribes, so now, since I have traversed Oinotria from beginning to end, which alone the people of earlier times called Italy, it is right that I should preserve the same order in traversing Sicily and the islands round about it. 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. 9.3.9. of the temples, the one with wings must be placed among the myths; the second is said to be the work of Trophonius and Agamedes; and the present temple was built by the Amphictyons. In the sacred precinct is to be seen the tomb of Neoptolemus, which was made in accordance with an oracle, Machaereus, a Delphian, having slain him because, according to the myth, he was asking the god for redress for the murder of his father; but according to all probability it was because he had attacked the sanctuary. Branchus, who presided over the sanctuary at Didyma, is called a descendant of Machaereus.
9. Apollodorus, Bibliotheca, 2.5.1 (1st cent. CE - 2nd cent. CE) 2.5.1. τοῦτο ἀκούσας ὁ Ἡρακλῆς εἰς Τίρυνθα ἦλθε, καὶ τὸ προσταττόμενον ὑπὸ Εὐρυσθέως ἐτέλει. πρῶτον μὲν οὖν ἐπέταξεν αὐτῷ τοῦ Νεμέου λέοντος τὴν δορὰν κομίζειν· τοῦτο δὲ ζῷον ἦν ἄτρωτον, ἐκ Τυφῶνος γεγεννημένον. 2 -- πορευόμενος οὖν ἐπὶ τὸν λέοντα ἦλθεν εἰς Κλεωνάς, καὶ ξενίζεται παρὰ ἀνδρὶ χερνήτῃ Μολόρχῳ. καὶ θύειν ἱερεῖον θέλοντι εἰς ἡμέραν ἔφη τηρεῖν τριακοστήν, καὶ ἂν μὲν ἀπὸ τῆς θήρας σῶος ἐπανέλθῃ, Διὶ σωτῆρι θύειν, ἐὰν δὲ ἀποθάνῃ, τότε ὡς 3 -- ἥρωι ἐναγίζειν. εἰς δὲ τὴν Νεμέαν ἀφικόμενος καὶ τὸν λέοντα μαστεύσας ἐτόξευσε τὸ πρῶτον· ὡς δὲ ἔμαθεν ἄτρωτον ὄντα, ἀνατεινάμενος τὸ ῥόπαλον ἐδίωκε. συμφυγόντος δὲ εἰς ἀμφίστομον 1 -- σπήλαιον αὐτοῦ τὴν ἑτέραν ἐνῳκοδόμησεν 2 -- εἴσοδον, διὰ δὲ τῆς ἑτέρας ἐπεισῆλθε τῷ θηρίῳ, καὶ περιθεὶς τὴν χεῖρα τῷ τραχήλῳ κατέσχεν ἄγχων ἕως ἔπνιξε, καὶ θέμενος ἐπὶ τῶν ὤμων ἐκόμιζεν εἰς Κλεωνάς. 3 -- καταλαβὼν δὲ τὸν Μόλορχον ἐν τῇ τελευταίᾳ τῶν ἡμερῶν ὡς νεκρῷ μέλλοντα τὸ ἱερεῖον ἐναγίζειν, σωτῆρι θύσας Διὶ ἦγεν εἰς Μυκήνας τὸν λέοντα. Εὐρυσθεὺς δὲ καταπλαγεὶς 4 -- αὐτοῦ τὴν ἀνδρείαν ἀπεῖπε τὸ λοιπὸν 5 -- αὐτῷ εἰς τὴν πόλιν εἰσιέναι, δεικνύειν δὲ πρὸ τῶν πυλῶν ἐκέλευε τοὺς ἄθλους. φασὶ δὲ ὅτι δείσας καὶ πίθον ἑαυτῷ χαλκοῦν εἰσκρυβῆναι ὑπὸ γῆν 6 -- κατεσκεύασε, καὶ πέμπων κήρυκα Κοπρέα Πέλοπος τοῦ Ἠλείου ἐπέταττε τοὺς ἄθλους. οὗτος δὲ Ἴφιτον κτείνας, φυγὼν εἰς Μυκήνας καὶ τυχὼν παρʼ Εὐρυσθέως καθαρσίων ἐκεῖ κατῴκει.
10. Plutarch, Alexander The Great, 72.3-72.4 (1st cent. CE - 2nd cent. CE) 72.3. Moreover, making war a solace for his grief; he went forth to hunt and track down men, as it were, and overwhelmed the nation of the Cossaeans, slaughtering them all from the youth upwards. This was called an offering to the shade of Hephaestion. Upon a tomb and obsequies for his friend, and upon their embellishments, he purposed to expend ten thousand talents, and wished that the ingenuity and novelty of the construction should surpass the expense. He therefore longed for Stasicrates above all other artists, because in his innovations there was always promise of great magnificence, boldness, and ostentation. 72.4. This man, indeed, had said to him at a former interview that of all mountains the Thracian Athos could most readily be given the form and shape of a man; if; therefore, Alexander should so order, he would make out of Mount Athos a most enduring and most conspicuous statue of the king, which in its left hand should hold a city of ten thousand inhabitants, and with its right should pour forth a river running with generous current into the sea. This project, it is true, Alexander had declined; but now he was busy devising and contriving with his artists projects far more strange and expensive than this.
11. Plutarch, Aristides, 21.2 (1st cent. CE - 2nd cent. CE)
12. Plutarch, Brutus, 36 (1st cent. CE - 2nd cent. CE)
13. Plutarch, Julius Caesar, 69.2, 69.5-69.8 (1st cent. CE - 2nd cent. CE)
14. Plutarch, Theseus, 4.1 (1st cent. CE - 2nd cent. CE)
15. Cassius Dio, Roman History, 68.30.1 (2nd cent. CE - 3rd cent. CE) 68.30.1.  Trajan learned of this at Babylon; for he had gone there both because of its fame — though he saw nothing but mounds and stones and ruins to justify this — and because of Alexander, to whose spirit he offered sacrifice in the room where he had died. When he learned of the revolt, he sent Lusius and Maximus against the rebels.
16. Heliodorus, Ethiopian Story, 1.17.5, 2.34, 3.1.1, 3.5.2-3.5.3 (2nd cent. CE - 4th cent. CE)
17. Lucian, Essays In Portraiture Defended, 9 (2nd cent. CE - 2nd cent. CE) 9. She would like to be allowed as much sense as Alexander; he, when his architect proposed to transform Mount Athos into avast image of the King with a pair of cities in his hands, shrank from the grandiose proposal; such presumption was beyond him; such patent megalomania must be suppressed; leave Athos alone, he said, and do not degrade a mighty mountain to the similitude of a poor human body. This only showed the greatness of Alexander, and itself constituted in the eyes of all future generations a monument higher than any Athos; to be able to scorn so extraordinary an honour was itself magimity.
18. Pausanias, Description of Greece, 1.4.5, 1.26.5, 1.44.5, 2.3.7, 2.10.1, 2.11.7, 2.32.1, 3.1.8, 3.13.7, 3.20.8, 4.30.3, 5.13.1-5.13.3, 6.20.19, 7.17.13-7.17.14, 7.20.9, 7.24.1, 8.10.9, 8.14.11, 8.23.7, 9.19.6, 9.36.3, 10.7.1, 10.8.3, 10.8.7, 10.23.1-10.23.2, 10.23.7, 10.24.6 (2nd cent. CE - 2nd cent. CE) 1.4.5. The greater number of the Gauls crossed over to Asia by ship and plundered its coasts. Some time after, the inhabitants of Pergamus, that was called of old Teuthrania, drove the Gauls into it from the sea. Now this people occupied the country on the farther side of the river Sangarius capturing Ancyra, a city of the Phrygians, which Midas son of Gordius had founded in former time. And the anchor, which Midas found, A legend invented to explain the name “ Ancyra,” which means anchor. was even as late as my time in the sanctuary of Zeus, as well as a spring called the Spring of Midas, water from which they say Midas mixed with wine to capture Silenus. Well then, the Pergameni took Ancyra and Pessinus which lies under Mount Agdistis, where they say that Attis lies buried. 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. 1.44.5. In Aegosthena is a sanctuary of Melampus, son of Amythaon, and a small figure of a man carved upon a slab. To Melampus they sacrifice and hold a festival every year. They say that he divines neither by dreams nor in any other way. Here is something else that I heard in Erenea, a village of the Megarians. Autonoe, daughter of Cadmus, left Thebes to live here owing to her great grief at the death of Actaeon, the manner of which is told in legend, and at the general misfortune of her father's house. The tomb of Autonoe is in this village. 2.3.7. But as their death was violent and illegal, the young babies of the Corinthians were destroyed by them until, at the command of the oracle, yearly sacrifices were established in their honor and a figure of Terror was set up. This figure still exists, being the likeness of a woman frightful to look upon but after Corinth was laid waste by the Romans and the old Corinthians were wiped out, the new settlers broke the custom of offering those sacrifices to the sons of Medea, nor do their children cut their hair for them or wear black clothes. 2.10.1. In the gymnasium not far from the market-place is dedicated a stone Heracles made by Scopas. Flourished first half of fourth century B.C. There is also in another place a sanctuary of Heracles. The whole of the enclosure here they name Paedize; in the middle of the enclosure is the sanctuary, and in it is an old wooden figure carved by Laphaes the Phliasian. I will now describe the ritual at the festival. The story is that on coming to the Sicyonian land Phaestus found the people giving offerings to Heracles as to a hero. Phaestus then refused to do anything of the kind, but insisted on sacrificing to him as to a god. Even at the present day the Sicyonians, after slaying a lamb and burning the thighs upon the altar, eat some of the meat as part of a victim given to a god, while the rest they offer as to a hero. The first day of the festival in honor of Heracles they name . . . ; the second they call Heraclea . 2.11.7. There are images also of Alexanor and of Euamerion; to the former they give offerings as to a hero after the setting of the sun; to Euamerion, as being a god, they give burnt sacrifices. If I conjecture aright, the Pergamenes, in accordance with an oracle, call this Euamerion Telesphorus (Accomplisher) while the Epidaurians call him Acesis (Cure). There is also a wooden image of Coronis, but it has no fixed position anywhere in the temple. While to the god are being sacrificed a bull, a lamb, and a pig, they remove Coronis to the sanctuary of Athena and honor her there. The parts of the victims which they offer as a burnt sacrifice, and they are not content with cutting out the thighs, they burn on the ground, except the birds, which they burn on the altar. 2.32.1. To Hippolytus, the son of Theseus, is devoted a very famous precinct, in which is a temple with an old image. Diomedes, they say, made these, and, moreover, was the first to sacrifice to Hippolytus. The Troezenians have a priest of Hippolytus, who holds his sacred office for life, and annual sacrifices have been established. They also observe the following custom. Every maiden before marriage cuts off a lock for Hippolytus, and, having cut it, she brings it to the temple and dedicates it. They will not have it that he was dragged to death by his horses, and, though they know his grave, they do not show it. But they believe that what is called the Charioteer in the sky is the Hippolytus of the legend, such being the honor he enjoys from the gods. 3.1.8. taking into account that the family of Theras went back to Cadmus himself, while they were only descendants of Membliarus, who was a man of the people whom Cadmus left in the island to be the leader of the settlers. And Theras changed the name of the island, renaming it after himself, and even at the present day the people of Thera every year offer to him as their founder the sacrifices that are given to a hero. Procles and Eurysthenes were of one mind in their eagerness to serve Theras; but in all else their purposes were always widely different. 3.13.7. Opposite is what is called the Knoll, with a temple of Dionysus of the Knoll, by which is a precinct of the hero who they say guided Dionysus on the way to Sparta . To this hero sacrifices are offered before they are offered to the god by the daughters of Dionysus and the daughters of Leucippus. For the other eleven ladies who are named daughters of Dionysus there is held a footrace; this custom came to Sparta from Delphi . 3.20.8. On the road from Sparta to Arcadia there stands in the open an image of Athena surnamed Pareia, and after it is a sanctuary of Achilles. This it is not customary to open, but all the youths who are going to take part in the contest in Plane-tree Grove are wont to sacrifice to Achilles before the fight. The Spartans say that the sanctuary was made for them by Prax, a grandson of Pergamus the son of Neoptolemus. 4.30.3. I heard also at Pharae that besides the twins a daughter Anticleia was born to Diocles, and that her children were Nicomachus and Gorgasus, by Machaon the son of Asclepius. They remained at Pharae and succeeded to the kingdom on the death of Diocles. The power of healing diseases and curing the maimed has remained with them to this day, and in return for this, sacrifices and votive offerings are brought to their sanctuary. The people of Pharae possess also a temple of Fortune (Tyche) and an ancient image. 5.13.1. Within the Altis there is also a sacred enclosure consecrated to Pelops, whom the Eleans as much prefer in honor above the heroes of Olympia as they prefer Zeus over the other gods. To the right of the entrance of the temple of Zeus, on the north side, lies the Pelopium. It is far enough removed from the temple for statues and other offerings to stand in the intervening space, and beginning at about the middle of the temple it extends as far as the rear chamber. It is surrounded by a stone fence, within which trees grow and statues have been dedicated. 5.13.2. The entrance is on the west. The sanctuary is said to have been set apart to Pelops by Heracles the son of Amphitryon. Heracles too was a great-grandson of Pelops, and he is also said to have sacrificed to him into the pit. Right down to the present day the magistrates of the year sacrifice to him, and the victim is a black ram. No portion of this sacrifice goes to the sooth-sayer, only the neck of the ram it is usual to give to the “woodman,” as he is called. 5.13.3. The woodman is one of the servants of Zeus, and the task assigned to him is to supply cities and private individuals with wood for sacrifices at a fixed rate, wood of the white poplar, but of no other tree, being allowed. If anybody, whether Elean or stranger, eat of the meat of the victim sacrificed to Pelops, he may not enter the temple of Zeus. The same rule applies to those who sacrifice to Telephus at Pergamus on the river Caicus ; these too may not go up to the temple of Asclepius before they have bathed. 6.20.19. There is another Taraxippus at the Isthmus, namely Glaucus, the son of Sisyphus. They say that he was killed by his horses, when Acastus held his contests in honor of his father. At Nemea of the Argives there was no hero who harmed the horses, but above the turning-point of the chariots rose a rock, red in color, and the flash from it terrified the horses, just as though it had been fire. But the Taraxippus at Olympia is much worse for terrifying the horses. On one turning-post is a bronze statue of Hippodameia carrying a ribbon, and about to crown Pelops with it for his victory. 7.17.13. These are the most popular forms of the legend of Attis. In the territory of Dyme is also the grave of Oebotas the runner. Although this Oebotas was the first Achaean to win an Olympic victory, he yet received from them no special prize. Wherefore Oebotas pronounced a curse that no Achaean in future should win an Olympic victory. There must have been some god who was careful that the curse of Oebotas should be fulfilled, but the Achaeans by sending to Delphi at last learned why it was that they had been failing to win the Olympic crown. 7.17.14. So they dedicated the statue of Oebotas at Olympia and honored him in other ways, and then Sostratus of Pellene won the footrace for boys. It is still to-day a custom for the Achaeans who are going to compete at Olympia to sacrifice to Oebotas as to a hero, and, if they are successful, to place a wreath on the statue of Oebotas at Olympia . 7.20.9. Near this precinct the people of Patrae have other sanctuaries. These are not in the open, but there is an entrance to them through the porticoes. The image of Asclepius, save for the drapery, is of stone; Athena is made of ivory and gold. Before the sanctuary of Athena is the tomb of Preugenes. Every year they sacrifice to Preugenes as to a hero, and likewise to Patreus also, when the festival of our Lady is being held. Not far from the theater is a temple of Nemesis, and another of Aphrodite. The images are colossal and of white marble. 7.24.1. By the market-place at Aegium is a temple shared by Apollo and Artemis in common; and in the market-place there is a sanctuary of Artemis, who is represented in the act of shooting an arrow, and also the grave of Talthybius the herald. There is also at Sparta a barrow serving as a tomb to Talthybius, and both cities sacrifice to him as to a hero. 8.10.9. That gods were present at war and slaughter of men has been told by the poets who have treated of the sufferings of heroes at Troy, and the Athenians relate in song how gods sided with them at Marathon and at the battle of Salamis . Very plainly the host of the Gauls was destroyed at Delphi by the god, and manifestly by demons. So there is precedent for the story of the Mantineans that they won their victory by the aid of Poseidon. 8.14.11. Myrtilus himself, too, was in love with Hippodameia, but his courage failing him he shrank from the competition and served Oenomaus as his charioteer. At last, it is said, he proved a traitor to Oenomaus, being induced thereto by an oath sworn by Pelops that he would let him be with Hippodameia for one night. So when reminded of his oath Pelops threw him out of the ship. The people of Pheneus say that the body of Myrtilus was cast ashore by the tide, that they took it up and buried it, and that every year they sacrifice to him by night as to a hero. 8.23.7. The Caphyans, detecting what the children had done, stoned them to death. When they had done this, a malady befell their women, whose babies were stillborn, until the Pythian priestess bade them bury the children, and sacrifice to them every year as sacrifice is made to heroes, because they had been wrongly put to death. The Caphyans still obey this oracle, and call the goddess at Condyleae, as they say the oracle also bade them, the Strangled Lady from that day to this. 9.19.6. At this place the Euripus separates Euboea from Boeotia . On the right is the sanctuary of Mycalessian Demeter, and a little farther on is Aulis, said to have been named after the daughter of Ogygus. Here there is a temple of Artemis with two images of white marble; one carries torches, and the other is like to one shooting an arrow. The story is that when, in obedience to the soothsaying of Calchas, the Greeks were about to sacrifice Iphigeneia on the altar, the goddess substituted a deer to be the victim instead of her. They preserve in the temple what still survives of the 9.36.3. That the Phlegyans took more pleasure in war than any other Greeks is also shown by the lines of the Iliad dealing with Ares and his son Panic:— They twain were arming themselves for war to go to the Ephyrians, Or to the great-hearted Phlegyans. Hom. Il. 13.301-2 By Ephyrians in this passage Homer means, I think, those in Thesprotis. The Phlegyan race was completely overthrown by the god with continual thunderbolts and violent earthquakes. The remt were wasted by an epidemic of plague, but a few of them escaped to Phocis. 10.7.1. It seems that from the beginning the sanctuary at Delphi has been plotted against by a vast number of men. Attacks were made against it by this Euboean pirate, and years afterwards by the Phlegyan nation; furthermore by Pyrrhus, son of Achilles, by a portion of the army of Xerxes, by the Phocian chieftains, whose attacks on the wealth of the god were the longest and fiercest, and by the Gallic invaders. It was fated too that Delphi was to suffer from the universal irreverence of Nero, who robbed Apollo of five hundred bronze statues, some of gods, some of men. 10.8.3. When Brennus led the Gallic army against Delphi, no Greeks showed greater zeal for the war than the Phocians, and for this conduct of theirs recovered their membership of the League, as well as their old reputation. The emperor Augustus willed that the Nicopolitans, whose city is near Actium, should be members of the Amphictyonic League, that the Magnesians moreover and the Malians, together with the Aenianians and Phthiotians, should be numbered with the Thessalians, and that all their votes, together with those of the Dolopes, who were no longer a separate people, should be assigned to the Nicopolitans. 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. 10.23.1. Brennus and his army were now faced by the Greeks who had mustered at Delphi, and soon portents boding no good to the barbarians were sent by the god, the clearest recorded in history. For the whole ground occupied by the Gallic army was shaken violently most of the day, with continuous thunder and lightning. 10.23.2. The thunder both terrified the Gauls and prevented them hearing their orders, while the bolts from heaven set on fire not only those whom they struck but also their neighbors, themselves and their armour alike. Then there were seen by them ghosts of the heroes Hyperochus, Laodocus and Pyrrhus; according to some a fourth appeared, Phylacus, a local hero of Delphi . 10.23.7. They encamped where night overtook them in their retreat, and during the night there fell on them a “panic.” For causeless terrors are said to come from the god Pan. It was when evening was turning to night that the confusion fell on the army, and at first only a few became mad, and these imagined that they heard the trampling of horses at a gallop, and the attack of advancing enemies; but after a little time the delusion spread to all. 10.24.6. Leaving the temple and turning to the left you will come to an enclosure in which is the grave of Neoptolemus, the son of Achilles. Every year the Delphians sacrifice to him as to a hero. Ascending from the tomb you come to a stone of no large size. Over it every day they pour olive oil, and at each feast they place on it unworked wool. There is also an opinion about this stone, that it was given to Cronus instead of his child, and that Cronus vomited it up again.
19. Philostratus The Athenian, On Heroes, 53.11-53.13 (2nd cent. CE
20. Callimachus, Hymns, 4.171
21. Epigraphy, Syll. , 398.4-398.8
22. Justinus, Epitome Historiarum Philippicarum, 24.4, 24.7

Subjects of this text:

subject	book bibliographic info
achilles, cult at troy	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 94
achilles	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 92, 94, 95; Gagne, Cosmography and the Idea of Hyperborea in Ancient Greece (2021), 190
aeschylus, local, in panhellenic ritual setting	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 200
aiakos	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 200
aias	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 92
aigina, aiginetans	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 200
ainianes, and neoptolemos	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 200
alexander the great	Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 360
alexandria	Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 360
alexanor	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 92, 100
amazons, ammon, oracle of	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 95, 100
amphiktyony, delphic, and neoptolemos	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 200
amphiktyony, delphic, contested rule	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 200
amphiktyony, delphic, introducing notion of hellas	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 200
amphiktyony, delphic	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 200
amphilochos	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 92
amyklai	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
anatolia/asia minor	Gruen, Ethnicity in the Ancient World - Did it matter (2020) 57
ancestors, andania, mysteries at	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
anecdotal mode	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 148
anthela (seat of earlier amphiktyony)	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 200
antilochos	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 92
aphrodite, calming influence of	Jim, Saviour Gods and Soteria in Ancient Greece (2022) 11
aphrodite	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 148
apollo	Gagne, Cosmography and the Idea of Hyperborea in Ancient Greece (2021), 191, 193; Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 66; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 148, 167
apollo pythios (delphi)	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 200
archaeology, votive reliefs	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 496
areia, pronaia	Jim, Saviour Gods and Soteria in Ancient Greece (2022) 56
arkadia (arcadia)	Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 66
artemis, in delphi	Jim, Saviour Gods and Soteria in Ancient Greece (2022) 56
artemis	Gagne, Cosmography and the Idea of Hyperborea in Ancient Greece (2021), 191; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 148
artemis (goddess), sanctuary at brauron	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 496
asclepius soter, and aristides	Jim, Saviour Gods and Soteria in Ancient Greece (2022) 11
asclepius soter, zeus soter asclepius	Jim, Saviour Gods and Soteria in Ancient Greece (2022) 11
aston, emma	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 496
athena, metis of	Jim, Saviour Gods and Soteria in Ancient Greece (2022) 11
athena	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100; Gagne, Cosmography and the Idea of Hyperborea in Ancient Greece (2021), 191
athens, athenians	Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 66
babylon	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 95
bacchic ritual	Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 66
barbarians/barbarity, brutal and cruel behavior ascribed to	Gruen, Ethnicity in the Ancient World - Did it matter (2020) 57
bones, of hero	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 94
brutus, marcus iunius	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 161
burkert, walter	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 496
caesar, gaius iulius	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 161
carduchians	Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 360
cassius, gaius cassius longinus	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 161
chrysos	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 92, 95
communication, spatial	Stavrianopoulou, Ritual and Communication in the Graeco-Roman World (2006) 91
communication, visual	Stavrianopoulou, Ritual and Communication in the Graeco-Roman World (2006) 91
community, religious, tightly controlled	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 200
crete	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 148
critical mode	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 148
daimons	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 161
dead, cult ofthe dead	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
delphi	Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 66; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 167
delphic amphictyony	Gagne, Cosmography and the Idea of Hyperborea in Ancient Greece (2021), 193
demeter	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 148
demeter (goddess)	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 496
diodorus siculus	Gagne, Cosmography and the Idea of Hyperborea in Ancient Greece (2021), 191
dionysios ii of syracuse	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 496
dioscuri, and maritime rescue	Jim, Saviour Gods and Soteria in Ancient Greece (2022) 11
disparagement, of gauls by polybius	Gruen, Ethnicity in the Ancient World - Did it matter (2020) 57
eleusinian mysteries	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 496
epicurus	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 161
epiphany, passim – meaning, exclusive, meaning, inclusive	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 167
epiphany	Jim, Saviour Gods and Soteria in Ancient Greece (2022) 56
erinys	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 161
eschatology	Gagne, Cosmography and the Idea of Hyperborea in Ancient Greece (2021), 193
euamerion	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
eunomia soteira	Jim, Saviour Gods and Soteria in Ancient Greece (2022) 11
eurypylos	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
eurytos	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
feasting, and (exclusive) cult community	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 200
feasting, at delphic theoxenia	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 200
festivals, artemis brauronia	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 496
flower, michael a.	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 496
funerary, local myth in panhellenic	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 200
gauls/celts	Gruen, Ethnicity in the Ancient World - Did it matter (2020) 57
gauls	Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 66; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 167
ge hedraia	Jim, Saviour Gods and Soteria in Ancient Greece (2022) 11
gods, divine functions, overlaps in	Jim, Saviour Gods and Soteria in Ancient Greece (2022) 11
gods, paradigms for analysing	Jim, Saviour Gods and Soteria in Ancient Greece (2022) 11
gods and goddesses, anthropomorphism	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 496
gods and goddesses, human–divine relationship	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 496
graf, fritz	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 496
grave, of hero	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 95
greece, islands	Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 51
greece, mainland	Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 51
greece, the peloponnese	Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 51
greece	Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 66
hades (god)	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 496
hecatomb	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
hekate	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 92, 94, 95, 100
hellenistic ruler cult	Stavrianopoulou, Ritual and Communication in the Graeco-Roman World (2006) 91
hephaistion	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 92, 95, 100
hermaphroditus	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 148
hermes	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
hermes soter	Jim, Saviour Gods and Soteria in Ancient Greece (2022) 11
hero-cult	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 200
hero	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 167
herodotus	Gagne, Cosmography and the Idea of Hyperborea in Ancient Greece (2021), 191
heroes at the academy	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 94
heroes fallen at troy	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 94
higbie, carolyn	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 496
hippokrates, worshipped as hero	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 92
holocaust	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
honouring in the sense of receiving cult	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 95
human sacrifice	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 95
hyakinthos	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 92, 100
hyperboreans	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 148
hyperochos and amadokos	Gagne, Cosmography and the Idea of Hyperborea in Ancient Greece (2021), 190, 193
hyperochus	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 167
insular, panhellenic	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 200
interaction, spatial	Stavrianopoulou, Ritual and Communication in the Graeco-Roman World (2006) 91
isthmia	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
italy	Gruen, Ethnicity in the Ancient World - Did it matter (2020) 57
justin	Gagne, Cosmography and the Idea of Hyperborea in Ancient Greece (2021), 191
kalchas	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 92
kindt, julia	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 496
kleonai	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
koch piettre, r.	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 496
konnidas	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 92, 100
krixos	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 95
laodocus	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 167
localism	Gagne, Cosmography and the Idea of Hyperborea in Ancient Greece (2021), 191
locality, and panhellenism	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 200
lührmann, d.	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 496
mantineia	Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 66
megaloi theoi	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
memories, kept alive or evoked in ritual, contested, of conflict	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 200
menelaos	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 200
migrations, myths of, fostered in ritual practice	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 200
miletos	Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 66
military history, modern	Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 360
miracles	Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 360
molossia, molossians, and neoptolemos	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 200
mount kithairon (cithaeron)	Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 360
mount parnassos	Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 66
mountains, and gender	Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 66
mountains, and the divine	Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 66
myrtilos	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
mysteries, mystery cults, at andania	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
myth, and unjustly acquired power	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 200
myth	Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 66
neleids	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 92, 95
nemea	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
neoptolemos, and sacred war	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 200
neoptolemos, death at and cult delphi	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 200
neoptolemos, unable to supersede apollos enmity	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 200
neoptolemos	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 94, 95, 100; Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 200
neoptolemus	Gagne, Cosmography and the Idea of Hyperborea in Ancient Greece (2021), 190, 191, 193
nike, cultic worship of	Jim, Saviour Gods and Soteria in Ancient Greece (2022) 56
offerings, as medium of communication	Stavrianopoulou, Ritual and Communication in the Graeco-Roman World (2006) 91
olympia	Stavrianopoulou, Ritual and Communication in the Graeco-Roman World (2006) 91
oracle, of ammon	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 95, 100
oracles, of apollo in delphi	Jim, Saviour Gods and Soteria in Ancient Greece (2022) 11, 56
oracles	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 496
palaimonion, isthmia	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
pamisos	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
pan, and panic	Jim, Saviour Gods and Soteria in Ancient Greece (2022) 56
panhellenic sanctuaries, exclusive	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 200
panhellenic sanctuaries, not quite panhellenic	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 200
panhellenism, delphi and	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 200
panhellenism, expressed in song	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 200
panhellenism, panhellenic cult community, forging of	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 200
panhellenism	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 200
patras	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
patroklos	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 92
pausanias	Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 66
pausanias (the king)	Gruen, Ethnicity in the Ancient World - Did it matter (2020) 57
pausanias and sacrificial ritual	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 94
persephone (goddess)	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 496
persians	Gagne, Cosmography and the Idea of Hyperborea in Ancient Greece (2021), 191, 193; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 167
personification of abstract notions	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 161
petridou, georgia	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 496
philammon	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 167
philippi, battle of	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 161
philosophy	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 161
philostratos and sacrificial ritual	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
phokis, phokians	Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 66
phoroneus	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 92, 100
phylacus	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 167
phylakos and autonoos	Gagne, Cosmography and the Idea of Hyperborea in Ancient Greece (2021), 191, 193
piedmont, and neoptolemos	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 200
pionis	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 95
plague	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 95
plataia, plataia, battle of	Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 360
platt, verity	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 496
plutarch, life of timoleon	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 496
plutarch	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 496; Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 66
plutarch and sacrificial ritual	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
pollio, gaius asinius	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 161
polybius, histories	Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 360
polybius	Gagne, Cosmography and the Idea of Hyperborea in Ancient Greece (2021), 191; Gruen, Ethnicity in the Ancient World - Did it matter (2020) 57
polykrite	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 92, 95
pompeius trogus	Gagne, Cosmography and the Idea of Hyperborea in Ancient Greece (2021), 191
poseidon, and turbulence at sea	Jim, Saviour Gods and Soteria in Ancient Greece (2022) 11
poseidon, asphaleios	Jim, Saviour Gods and Soteria in Ancient Greece (2022) 11
poseidon	Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 66
preugenes	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
procession	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 95, 100
prophecy, foretelling the future	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 148
pyrrhos, sonofpynhos	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 95
pyrrhos-neoptolemos	Stavrianopoulou, Ritual and Communication in the Graeco-Roman World (2006) 91
pyrrhos	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 92, 95
pyrrhus	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 167
rationalising approaches to myth	Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 66
religious experience, epiphany	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 496
ritual	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 167
ritual of consecration, of dedication	Stavrianopoulou, Ritual and Communication in the Graeco-Roman World (2006) 91
river, worshipped with sacrifices	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
rocks/stones	Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 66
roman "hero-cults", sacrifices and rituals	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 95
rome/romans, and gauls	Gruen, Ethnicity in the Ancient World - Did it matter (2020) 57
sacred war	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 95
sacrifice, animal, continuity in	Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 51
sacrifice, animal, in greek religion v, vi	Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 51
sacrifice	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 148, 167
sanctuaries, controversial control of	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 200
sanctuaries, from local to theoric	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 200
sarapis	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
schema, petridous quadripartite	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 148
shares, sacrificial (delphi), defining religious community at theoxenia	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 200
sign	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 167
social change, memory of maintained in religious practice	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 200
soteria (festival), in delphi	Jim, Saviour Gods and Soteria in Ancient Greece (2022) 11, 56
soteria (in greek antiquity), panhellenic deliverance	Jim, Saviour Gods and Soteria in Ancient Greece (2022) 56
soteria (in greek antiquity), phos as a metaphor for	Jim, Saviour Gods and Soteria in Ancient Greece (2022) 56
sparta, spartans	Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 66
storms	Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 66
suicide	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 94, 95
sōteria	Gagne, Cosmography and the Idea of Hyperborea in Ancient Greece (2021), 190
taurus	Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 360
themis soteira	Jim, Saviour Gods and Soteria in Ancient Greece (2022) 11
theoria, and panhellenic identity	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 200
theoxenia, delphi, aetiology	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 200
theoxenia, delphi, defining hellenicity (greekness)	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 200
theoxenia, delphi	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 200
thera	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 95
theras	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 92, 95
theseia	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
theseus	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
thessaly	Gagne, Cosmography and the Idea of Hyperborea in Ancient Greece (2021), 193
thrace	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 148
thunder	Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 66
thunderbolt	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 167
thyiades	Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 66
titane	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
tomb, of hero	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 94, 95, 100
tomb	Gagne, Cosmography and the Idea of Hyperborea in Ancient Greece (2021), 193
trajan	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 95
trojan war	Gagne, Cosmography and the Idea of Hyperborea in Ancient Greece (2021), 193
troy	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 94
tyche soteira, in poetry	Jim, Saviour Gods and Soteria in Ancient Greece (2022) 11
tyche soter	Jim, Saviour Gods and Soteria in Ancient Greece (2022) 11
vernant, j.-p.	Jim, Saviour Gods and Soteria in Ancient Greece (2022) 11
versnel, hendrik s.	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 496
victory	Gagne, Cosmography and the Idea of Hyperborea in Ancient Greece (2021), 193
war dead, at plataiai	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 92, 94, 95
war dead, sacrifices to the war dead	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 95
war dead	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 92
winds as soteres, boreas	Jim, Saviour Gods and Soteria in Ancient Greece (2022) 11
winds as soteres, euros	Jim, Saviour Gods and Soteria in Ancient Greece (2022) 11
women, female diviners/seers (manteis)'	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 496
xanthos	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 92
xenia rituals	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 200
zeus, everything, ultimate control over	Jim, Saviour Gods and Soteria in Ancient Greece (2022) 11
zeus, soter	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
zeus, sovereignty over the sky and weather	Jim, Saviour Gods and Soteria in Ancient Greece (2022) 11
zeus aitherios soter	Jim, Saviour Gods and Soteria in Ancient Greece (2022) 11
zeus chalazios sozon	Jim, Saviour Gods and Soteria in Ancient Greece (2022) 11
zeus hellanios	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 200
zeus keraunios soter	Jim, Saviour Gods and Soteria in Ancient Greece (2022) 11
zeus soter, and earthquakes	Jim, Saviour Gods and Soteria in Ancient Greece (2022) 11
zeus soter, in delphi	Jim, Saviour Gods and Soteria in Ancient Greece (2022) 11
zeus soter, other saviour gods, juxtaposed with	Jim, Saviour Gods and Soteria in Ancient Greece (2022) 11
zeus soter, rarely seen in action	Jim, Saviour Gods and Soteria in Ancient Greece (2022) 11
zoroastrian	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 161