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Tiresias: The Ancient Mediterranean Religions Source Database



9125
Pausanias, Description Of Greece, 10.24.6


ἐξελθόντι δὲ τοῦ ναοῦ καὶ τραπέντι ἐς ἀριστερὰ περίβολός ἐστι καὶ Νεοπτολέμου τοῦ Ἀχιλλέως ἐν αὐτῷ τάφος· καί οἱ κατὰ ἔτος ἐναγίζουσιν οἱ Δελφοί. ἐπαναβάντι δὲ ἀπὸ τοῦ μνήματος λίθος ἐστὶν οὐ μέγας· τούτου καὶ ἔλαιον ὁσημέραι καταχέουσι καὶ κατὰ ἑορτὴν ἑκάστην ἔρια ἐπιτιθέασι τὰ ἀργά· ἔστι δὲ καὶ δόξα ἐς αὐτὸν δοθῆναι Κρόνῳ τὸν λίθον ἀντὶ τοῦ παιδός, καὶ ὡς αὖθις ἤμεσεν αὐτὸν ὁ Κρόνος.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.


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

16 results
1. Hesiod, Theogony, 454-500, 453 (8th cent. BCE - 7th cent. BCE)

453. of her fear father, and Zeus gave her fame
2. Homeric Hymns, To Demeter, 442-470, 441 (8th cent. BCE - 6th cent. BCE)

441. Outside, as on a wooded mountainside
3. Aristophanes, Peace, 923 (5th cent. BCE - 4th cent. BCE)

923. τί δ' ἄλλο γ' ἢ ταύτην χύτραις ἱδρυτέον;
4. Thucydides, The History of The Peloponnesian War, 2.15.4 (5th cent. BCE - 4th cent. BCE)

2.15.4. This is shown by the fact that the temples the other deities, besides that of Athena, are in the citadel; and even those that are outside it are mostly situated in this quarter of the city, as that of the Olympian Zeus, of the Pythian Apollo, of Earth, and of Dionysus in the Marshes, the same in whose honor the older Dionysia are to this day celebrated in the month of Anthesterion not only by the Athenians but also by their Ionian descendants.
5. Theophrastus, Characters, 16.5 (4th cent. BCE - 3rd cent. BCE)

6. Diodorus Siculus, Historical Library, 17.17.3 (1st cent. BCE - 1st cent. BCE)

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. Strabo, Geography, 6.1.15, 10.3.12-10.3.14, 10.3.19-10.3.20 (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. 10.3.12. But as for the Berecyntes, a tribe of Phrygians, and the Phrygians in general, and those of the Trojans who live round Ida, they too hold Rhea in honor and worship her with orgies, calling her Mother of the Gods and Agdistis and Phrygia the Great Goddess, and also, from the places where she is worshipped, Idaea and Dindymene and Sipylene and Pessinuntis and Cybele and Cybebe. The Greeks use the same name Curetes for the ministers of the goddess, not taking the name, however, from the same mythical story, but regarding them as a different set of Curetes, helpers as it were, analogous to the Satyri; and the same they also call Corybantes. 10.3.13. The poets bear witness to such views as I have suggested. For instance, when Pindar, in the dithyramb which begins with these words,In earlier times there marched the lay of the dithyrambs long drawn out, mentions the hymns sung in honor of Dionysus, both the ancient and the later ones, and then, passing on from these, says,To perform the prelude in thy honor, great Mother, the whirling of cymbals is at hand, and among them, also, the clanging of castanets, and the torch that blazeth beneath the tawny pine-trees, he bears witness to the common relationship between the rites exhibited in the worship of Dionysus among the Greeks and those in the worship of the Mother of the Gods among the Phrygians, for he makes these rites closely akin to one another. And Euripides does likewise, in his Bacchae, citing the Lydian usages at the same time with those of Phrygia, because of their similarity: But ye who left Mt. Tmolus, fortress of Lydia, revel-band of mine, women whom I brought from the land of barbarians as my assistants and travelling companions, uplift the tambourines native to Phrygian cities, inventions of mine and mother Rhea. And again,happy he who, blest man, initiated in the mystic rites, is pure in his life, . . . who, preserving the righteous orgies of the great mother Cybele, and brandishing the thyrsus on high, and wreathed with ivy, doth worship Dionysus. Come, ye Bacchae, come, ye Bacchae, bringing down Bromius, god the child of god, out of the Phrygian mountains into the broad highways of Greece. And again, in the following verses he connects the Cretan usages also with the Phrygian: O thou hiding-bower of the Curetes, and sacred haunts of Crete that gave birth to Zeus, where for me the triple-crested Corybantes in their caverns invented this hide-stretched circlet, and blent its Bacchic revelry with the high-pitched, sweet-sounding breath of Phrygian flutes, and in Rhea's hands placed its resounding noise, to accompany the shouts of the Bacchae, and from Mother Rhea frenzied Satyrs obtained it and joined it to the choral dances of the Trieterides, in whom Dionysus takes delight. And in the Palamedes the Chorus says, Thysa, daughter of Dionysus, who on Ida rejoices with his dear mother in the Iacchic revels of tambourines. 10.3.14. And when they bring Seilenus and Marsyas and Olympus into one and the same connection, and make them the historical inventors of flutes, they again, a second time, connect the Dionysiac and the Phrygian rites; and they often in a confused manner drum on Ida and Olympus as the same mountain. Now there are four peaks of Ida called Olympus, near Antandria; and there is also the Mysian Olympus, which indeed borders on Ida, but is not the same. At any rate, Sophocles, in his Polyxena, representing Menelaus as in haste to set sail from Troy, but Agamemnon as wishing to remain behind for a short time for the sake of propitiating Athena, introduces Menelaus as saying,But do thou, here remaining, somewhere in the Idaean land collect flocks of Olympus and offer them in sacrifice. 10.3.19. Further, one might also find, in addition to these facts concerning these genii and their various names, that they were called, not only ministers of gods, but also gods themselves. For instance, Hesiod says that five daughters were born to Hecaterus and the daughter of Phoroneus,from whom sprang the mountain-ranging nymphs, goddesses, and the breed of Satyrs, creatures worthless and unfit for work, and also the Curetes, sportive gods, dancers. And the author of Phoronis speaks of the Curetes as flute-players and Phrygians; and others as earth-born and wearing brazen shields. Some call the Corybantes, and not the Curetes, Phrygians, but the Curetes Cretes, and say that the Cretes were the first people to don brazen armour in Euboea, and that on this account they were also called Chalcidians; still others say that the Corybantes, who came from Bactriana (some say from among the Colchians), were given as armed ministers to Rhea by the Titans. But in the Cretan accounts the Curetes are called rearers of Zeus, and protectors of Zeus, having been summoned from Phrygia to Crete by Rhea. Some say that, of the nine Telchines who lived in Rhodes, those who accompanied Rhea to Crete and reared Zeus in his youth were named Curetes; and that Cyrbas, a comrade of these, who was the founder of Hierapytna, afforded a pretext to the Prasians for saying among the Rhodians that the Corybantes were certain genii, sons of Athena and Helius. Further, some call the Corybantes sons of Cronus, but others say that the Corybantes were sons of Zeus and Calliope and were identical with the Cabeiri, and that these went off to Samothrace, which in earlier times was called Melite, and that their rites were mystical. 10.3.20. But though the Scepsian, who compiled these myths, does not accept the last statement, on the ground that no mystic story of the Cabeiri is told in Samothrace, still he cites also the opinion of Stesimbrotus the Thasian that the sacred rites in Samothrace were performed in honor of the Cabeiri: and the Scepsian says that they were called Cabeiri after the mountain Cabeirus in Berecyntia. Some, however, believe that the Curetes were the same as the Corybantes and were ministers of Hecate. But the Scepsian again states, in opposition to the words of Euripides, that the rites of Rhea were not sanctioned or in vogue in Crete, but only in Phrygia and the Troad, and that those who say otherwise are dealing in myths rather than in history, though perhaps the identity of the place-names contributed to their making this mistake. For instance, Ida is not only a Trojan, but also a Cretan, mountain; and Dicte is a place in Scepsia and also a mountain in Crete; and Pytna, after which the city Hierapytna was named, is a peak of Ida. And there is a Hippocorona in the territory of Adramyttium and a Hippocoronium in Crete. And Samonium is the eastern promontory of the island and a plain in the territory of Neandria and in that of the Alexandreians.
8. 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.
9. 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.
10. Plutarch, Aristides, 21.2 (1st cent. CE - 2nd cent. CE)

11. Plutarch, Theseus, 4.1 (1st cent. CE - 2nd cent. CE)

12. 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.
13. Heliodorus, Ethiopian Story, 1.17.5, 3.1.1, 3.5.2-3.5.3 (2nd cent. CE - 4th cent. CE)

14. Pausanias, Description of Greece, 1.4.4, 1.18.7, 1.26.5, 1.44.5, 2.3.7, 2.11.7, 2.32.1, 3.1.8, 3.11.9, 3.13.7, 3.20.8, 3.22.1, 4.30.3, 5.7.6, 5.13.1-5.13.3, 5.14.10, 6.20.1, 6.20.19, 7.17.13-7.17.14, 7.20.9, 7.22.4, 7.24.1, 8.14.11, 8.23.7, 8.36.2-8.36.3, 8.47.3, 9.24.3, 9.41.6 (2nd cent. CE - 2nd cent. CE)

1.4.4. 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. 1.18.7. Within the precincts are antiquities: a bronze Zeus, a temple of Cronus and Rhea and an enclosure of Earth surnamed Olympian. Here the floor opens to the width of a cubit, and they say that along this bed flowed off the water after the deluge that occurred in the time of Deucalion, and into it they cast every year wheat meal mixed with honey. 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. 2.11.7. 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. 3.11.9. Such I learned was the history of Tisamenus. On their market-place the Spartans have images of Apollo Pythaeus, of Artemis and of Leto. The whole of this region is called Choros (Dancing), because at the Gymnopaediae, a festival which the Lacedaemonians take more seriously than any other, the lads perform dances in honor of Apollo. Not far from them is a sanctuary of Earth and of Zeus of the Market-place, another of Athena of the Market-place and of Poseidon surnamed Securer, and likewise one of Apollo and of Hera. 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. 3.22.1. Just about three stades from Ciythium is an unwrought stone. Legend has it that when Orestes sat down upon it his madness left him. For this reason the stone was named in the Dorian tongue Zeus Cappotas. Before Gythium lies the island Cranae, and Homer Hom. Il. 3.445 says that when Alexander had carried off Helen he had intercourse with her there for the first time. On the mainland opposite the island is a sanctuary of Aphrodite Migonitis (Union), and the whole place is called Migonium. 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. 5.7.6. These things then are as I have described them. As for the Olympic games, the most learned antiquaries of Elis say that Cronus was the first king of heaven, and that in his honor a temple was built in Olympia by the men of that age, who were named the Golden Race. When Zeus was born, Rhea entrusted the guardianship of her son to the Dactyls of Ida, who are the same as those called Curetes. They came from Cretan Ida—Heracles, Paeonaeus, Epimedes, Iasius and Idas. 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. 5.14.10. On what is called the Gaeum (sanctuary of Earth) is an altar of Earth; it too is of ashes. In more ancient days they say that there was an oracle also of Earth in this place. On what is called the Stomium (Mouth) the altar to Themis has been built. All round the altar of Zeus Descender runs a fence; this altar is near the great altar made of the ashes. The reader must remember that the altars have not been enumerated in the order in which they stand, but the order followed by my narrative is that followed by the Eleans in their sacrifices. By the sacred enclosure of Pelops is an altar of Dionysus and the Graces in common; between them is an altar of the Muses, and next to these an altar of the Nymphs. 6.20.1. Mount Cronius, as I have already said, extends parallel to the terrace with the treasuries on it. On the summit of the mountain the Basilae, as they are called, sacrifice to Cronus at the spring equinox, in the month called Elaphius among the Eleans. 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. 7.22.4. There is a similar method of divination practised at the sanctuary of Apis in Egypt . At Pharae there is also a water sacred to Hermes. The name of the spring is Hermes' stream, and the fish in it are not caught, being considered sacred to the god. Quite close to the image stand square stones, about thirty in number. These the people of Pharae adore, calling each by the name of some god. At a more remote period all the Greeks alike worshipped uncarved stones instead of images of the gods. 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. 8.14.11. 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. 8.36.3. They allow that she gave birth to her son on some part of Mount Lycaeus, but they claim that here Cronus was deceived, and here took place the substitution of a stone for the child that is spoken of in the Greek legend. On the summit of the mountain is Rhea's Cave, into which no human beings may enter save only the women who are sacred to the goddess. 8.47.3. of Marpessa I shall make mention later. See Paus. 8.48.5 . The priest of Athena is a boy; I do not know how long his priesthood lasts, but it must be before, and not after, puberty. The altar for the goddess was made, they say, by Melampus, the son of Amythaon. Represented on the altar are Rhea and the nymph Oenoe holding the baby Zeus. On either side are four figures: on one, Glauce, Neda, Theisoa and Anthracia; on the other Ide, Hagno, Alcinoe and Phrixa . There are also images of the Muses and of Memory. 9.24.3. On the left of Copae about twelve stades from it is Olmones, and some seven stades distant from Olmones is Hyettus both right from their foundation to the present day have been villages. In my view Hyettus, as well as the Athamantian plain, belongs to the district of Orchomenus . All the stories I heard about Hyettus the Argive and Olmus, the son of Sisyphus, I shall include in my history of Orchomenus . Paus. 9.34.10 and Paus. 9.36.6 . In Olmones they did not show me anything that was in the least worth seeing, but in Hyettus is a temple of Heracles, from whom the sick may get cures. There is an image not carefully carved, but of unwrought stone after the ancient fashion.
15. Philostratus The Athenian, On Heroes, 53.11-53.13 (2nd cent. CE

16. Arnobius, Against The Gentiles, 1.39 (3rd cent. CE - 4th cent. CE)



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) 93, 94, 95
agrae Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 32
aitolos Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 93
aktaion Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 93
alexanor Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
amazons, ammon, oracle of Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 95, 100
amyklai Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
ancestors, andania, mysteries at Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
aniconism, and development of greek religion Gaifman, Aniconism in Greek Antiquity (2012) 58
anointing, of statues Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 112
aphrodite Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 32
argoi lithoi Gaifman, Aniconism in Greek Antiquity (2012) 58
aristomenes Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 93
aristophanes, peace Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 112
arnobius Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 112
athena Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
athens and athenians, cults and cult places of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 32
augeas Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 93
babylon Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 95
bones, of hero Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 94
children, of kaphyai Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 93
children, of medea Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 93
children, of oidipous Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 93
chrysos Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 95
cronus, cults of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 32
cronus Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 32
cult activities Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 112
cult images, external manipulation of Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 112
dead, cult ofthe dead Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
delphi Gaifman, Aniconism in Greek Antiquity (2012) 58, 307; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 32
demeter, and kore (persephone) Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 32
demeter Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 32
earth (gaea), cult of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 32
earth (gaea) Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 32
euamerion Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
eurypylos Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 93, 100
eurytos Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 93, 100
family Gaifman, Aniconism in Greek Antiquity (2012) 307
feeding, of statues Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 112
fire Pachoumi, Conceptualising Divine Unions in the Greek and Near Eastern Worlds (2022) 128
food, as offering Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 112
grave, of hero Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 95
gytheion Gaifman, Aniconism in Greek Antiquity (2012) 307
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) 93, 94, 95, 100
hephaistion Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 95, 100
hera Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 32
herakles Gaifman, Aniconism in Greek Antiquity (2012) 58
hermes Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
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
hesiod Gaifman, Aniconism in Greek Antiquity (2012) 307; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 32
hippodameia, suitors of hippodameia Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 93
holocaust Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
homer Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 32
homeric hymn, to demeter Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 32
homeric hymn, to earth Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 32
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) 100
hyettos Gaifman, Aniconism in Greek Antiquity (2012) 58
ida Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 32
iphikles Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 93
isthmia Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
kleonai Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
konnidas Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
krixos Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 95
kronos Gaifman, Aniconism in Greek Antiquity (2012) 58, 307
kudos Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 32
leto Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 32
linos Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 93
lycaeum, mount Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 32
megaloi theoi Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
metis Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 32
mnemosyne Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 32
mother of the gods, as earth (gaea) Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 32
mother of the gods, at agrae Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 32
mother of the gods, rivers, streams, and springs associated with Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 32
myrtilos Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 93, 100
mysteries, lesser Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 32
mysteries, mystery cults, at andania Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
myth Pachoumi, Conceptualising Divine Unions in the Greek and Near Eastern Worlds (2022) 128
neleids Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 95
nemea Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
neoptolemos Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 93, 94, 95, 100
night (nyx) Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 32
oibotas Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 93
olympia Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 32
oracle, of ammon Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 95, 100
orestes Gaifman, Aniconism in Greek Antiquity (2012) 307
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
parker, robert Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 32
patras Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
pausanias, and argoi lithoi Gaifman, Aniconism in Greek Antiquity (2012) 58
pausanias, on the past Gaifman, Aniconism in Greek Antiquity (2012) 58
pausanias and sacrificial ritual Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 94
philostratos and sacrificial ritual Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
phoroneus Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
pionis Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 93, 95
plague Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 95
plutarch and sacrificial ritual Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
polishing, of statues Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 112
polykrite Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 95
preugenes Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 93, 100
procession Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 95, 100
prophecy Pachoumi, Conceptualising Divine Unions in the Greek and Near Eastern Worlds (2022) 128
purification Gaifman, Aniconism in Greek Antiquity (2012) 307
pyrrhos, sonofpynhos Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 95
pyrrhos Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 95
regeneration, of cult images Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 112
religion Pachoumi, Conceptualising Divine Unions in the Greek and Near Eastern Worlds (2022) 128
rhea Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 32
river, worshipped with sacrifices Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
robertson, noel Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 32
roman "hero-cults", sacrifices and rituals Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 95
sacred war Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 95
sacrifices Pachoumi, Conceptualising Divine Unions in the Greek and Near Eastern Worlds (2022) 128
sarapis Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
simon, erika Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 32
skedasos Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 93
sostratos Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 93
sparta and spartans, cults and cult places of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 32
statues, anointing of Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 112
statues, cleaning and polishing of Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 112
statues, feeding of Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 112
strabo Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 32
suicide Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 94, 95
talthybios Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 93
techne Gaifman, Aniconism in Greek Antiquity (2012) 58
themis Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 32
theophrastus Gaifman, Aniconism in Greek Antiquity (2012) 307
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) 95
thersander Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 93
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
thucydides, on athenian cults and shrines Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 32
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
trajan Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 95
troad Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 32
troy Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 94
war dead, at plataiai Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 94, 95
war dead, from oresthasiom Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 93
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) 93
zeus, and gaea Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 32
zeus, and kingship Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 32
zeus, and kronos Gaifman, Aniconism in Greek Antiquity (2012) 58, 307
zeus, and rhea Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 32
zeus, and themis Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 32
zeus, cults and shrines of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 32
zeus, olympian Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 32
zeus, soter Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
zeus Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 32