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9125

Pausanias, Description Of Greece, 2.22.3

τὸν μὲν δὴ Θυέστου παῖδα ἢ Βροτέου—λέγεται γὰρ ἀμφότερα—, ὃς Κλυταιμνήστρᾳ πρότερον ἢ Ἀγαμέμνων συνῴκησε, τοῦτον μὲν τὸν Τάνταλον οὐ διοίσομαι ταφῆναι ταύτῃ· τοῦ δὲ λεγομένου Διός τε εἶναι καὶ Πλουτοῦς ἰδὼν οἶδα ἐν Σιπύλῳ τάφον θέας ἄξιον. πρὸς δὲ οὐδὲ ἀνάγκη συνέπεσεν ἐκ τῆς Σιπύλου φυγεῖν αὐτόν, ὡς Πέλοπα ἐπέλαβεν ὕστερον ἐλαύνοντος Ἴλου τοῦ Φρυγὸς ἐπʼ αὐτὸν στρατείᾳ. τάδε μὲν ἐς τοσοῦτον ἐξητάσθω· τὰ δὲ ἐς τὸν βόθρον τὸν πλησίον δρώμενα Νικόστρατον ἄνδρα ἐπιχώριον καταστήσασθαι λέγουσιν. ἀφιᾶσι δὲ καὶ νῦν ἔτι ἐς τὸν βόθρον καιομένας λαμπάδας Κόρῃ τῇ Δήμητρος. Now that the Tantalus is buried here who was the son of Thyestes or Broteas (both accounts are given) and married Clytaemnestra before Agamemnon did, I will not gainsay; but the grave of him who legend says was son of Zeus and Pluto—it is worth seeing—is on Mount Sipylus. I know because I saw it. Moreover, no constraint came upon him to flee from Sipylus, such as afterwards forced Pelops to run away when Ilus the Phrygian launched an army against him. But I must pursue the inquiry no further. The ritual performed at the pit hard by they say was instituted by Nicostratus, a native. Even at the present day they throw into the pit burning torches in honor of the Maid who is daughter of Demeter.

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

16 results
1. Homer, Iliad, 2.100-2.108 (8th cent. BCE - 7th cent. BCE) 2.100. /ceasing from their clamour. Then among them lord Agamemnon uprose, bearing in his hands the sceptre which Hephaestus had wrought with toil. Hephaestus gave it to king Zeus, son of Cronos, and Zeus gave it to the messenger Argeïphontes; and Hermes, the lord, gave it to Pelops, driver of horses 2.101. /ceasing from their clamour. Then among them lord Agamemnon uprose, bearing in his hands the sceptre which Hephaestus had wrought with toil. Hephaestus gave it to king Zeus, son of Cronos, and Zeus gave it to the messenger Argeïphontes; and Hermes, the lord, gave it to Pelops, driver of horses 2.102. /ceasing from their clamour. Then among them lord Agamemnon uprose, bearing in his hands the sceptre which Hephaestus had wrought with toil. Hephaestus gave it to king Zeus, son of Cronos, and Zeus gave it to the messenger Argeïphontes; and Hermes, the lord, gave it to Pelops, driver of horses 2.103. /ceasing from their clamour. Then among them lord Agamemnon uprose, bearing in his hands the sceptre which Hephaestus had wrought with toil. Hephaestus gave it to king Zeus, son of Cronos, and Zeus gave it to the messenger Argeïphontes; and Hermes, the lord, gave it to Pelops, driver of horses 2.104. /ceasing from their clamour. Then among them lord Agamemnon uprose, bearing in his hands the sceptre which Hephaestus had wrought with toil. Hephaestus gave it to king Zeus, son of Cronos, and Zeus gave it to the messenger Argeïphontes; and Hermes, the lord, gave it to Pelops, driver of horses 2.105. /and Pelops in turn gave it to Atreus, shepherd of the host; and Atreus at his death left it to Thyestes, rich in flocks, and Thyestes again left it to Agamemnon to bear, that so he might be lord of many isles and of all Argos. 2.106. /and Pelops in turn gave it to Atreus, shepherd of the host; and Atreus at his death left it to Thyestes, rich in flocks, and Thyestes again left it to Agamemnon to bear, that so he might be lord of many isles and of all Argos. 2.107. /and Pelops in turn gave it to Atreus, shepherd of the host; and Atreus at his death left it to Thyestes, rich in flocks, and Thyestes again left it to Agamemnon to bear, that so he might be lord of many isles and of all Argos. 2.108. /and Pelops in turn gave it to Atreus, shepherd of the host; and Atreus at his death left it to Thyestes, rich in flocks, and Thyestes again left it to Agamemnon to bear, that so he might be lord of many isles and of all Argos.
2. Tyrtaeus, Fragments, 2 (7th cent. BCE - 6th cent. BCE)
3. Pindar, Olympian Odes, 1.24, 1.36-1.38, 1.93, 9.9 (6th cent. BCE - 5th cent. BCE)
4. Herodotus, Histories, 2.10, 2.33 (5th cent. BCE - 5th cent. BCE) 2.10. The greater portion, then, of this country of which I have spoken was land deposited for the Egyptians as the priests told me, and I myself formed the same judgment; all that lies between the ranges of mountains above Memphis to which I have referred seemed to me to have once been a gulf of the sea, just as the country about Ilion and Teuthrania and Ephesus and the plain of the Maeander, to compare these small things with great. ,For of the rivers that brought down the stuff to make these lands, there is none worthy to be compared for greatness with even one of the mouths of the Nile, and the Nile has five mouths. ,There are also other rivers, not so great as the Nile, that have had great effects; I could rehearse their names, but principal among them is the Achelous, which, flowing through Acaria and emptying into the sea, has already made half of the Echinades Islands mainland. 2.33. This is enough of the story told by Etearchus the Ammonian; except he said that the Nasamonians returned, as the men of Cyrene told me, and that the people to whose country they came were all wizards; ,as to the river that ran past the city, Etearchus guessed it to be the Nile ; and reason proves as much. For the Nile flows from Libya, right through the middle of it; and as I guess, reasoning about things unknown from visible signs, it rises proportionally as far away as does the Ister. ,For the Ister flows from the land of the Celts and the city of Pyrene through the very middle of Europe ; now the Celts live beyond the Pillars of Heracles, being neighbors of the Cynesii, who are the westernmost of all the peoples inhabiting Europe . ,The Ister, then, flows clean across Europe and ends its course in the Euxine sea, at Istria, which is inhabited by Milesian colonists.
5. Sophocles, Ajax, 1292 (5th cent. BCE - 5th cent. BCE)
6. Sophocles, Antigone, 101-140, 269-270, 293-301, 342, 441-443, 469-472, 511, 582-603, 82, 825, 83-100 (5th cent. BCE - 5th cent. BCE)
7. Aristotle, Athenian Constitution, 58.1 (4th cent. BCE - 4th cent. BCE)
8. Apollonius of Rhodes, Argonautica, 3.1035-3.1036, 3.1207, 3.1210 (3rd cent. BCE - 3rd cent. BCE) 3.1035. μουνογενῆ δʼ Ἑκάτην Περσηίδα μειλίσσοιο 3.1036. λείβων ἐκ δέπαος σιμβλήια ἔργα μελισσέων. 3.1207. πήχυιον δʼ ἄρʼ ἔπειτα πέδῳ ἔνι βόθρον ὀρύξας 3.1210. πῦρ ὑπένερθεν ἱείς, ἐπὶ δὲ μιγάδας χέε λοιβάς
9. Plutarch, Theseus, 3.1 (1st cent. CE - 2nd cent. CE)
10. Heliodorus, Ethiopian Story, 1.17.5 (2nd cent. CE - 4th cent. CE)
11. Lucian, The Lover of Lies, 14 (2nd cent. CE - 2nd cent. CE)
12. Pausanias, Description of Greece, 1.21.3, 2.12.1, 2.26.2, 3.22.4, 5.13.2, 5.13.7, 5.27.5, 6.22.1, 8.2.7, 8.3.7, 9.25.3 (2nd cent. CE - 2nd cent. CE) 1.21.3. Such were his words. On the South wall, as it is called, of the Acropolis, which faces the theater, there is dedicated a gilded head of Medusa the Gorgon, and round it is wrought an aegis. At the top of the theater is a cave in the rocks under the Acropolis. This also has a tripod over it, wherein are Apollo and Artemis slaying the children of Niobe. This Niobe I myself saw when I had gone up to Mount Sipylus. When you are near it is a beetling crag, with not the slightest resemblance to a woman, mourning or otherwise; but if you go further away you will think you see a woman in tears, with head bowed down. 2.12.1. In Titane there is also a sanctuary of Athena, into which they bring up the image of Coronis. In it is an old wooden figure of Athena, and I was told that it, too, was struck by lightning. The sanctuary is built upon a hill, at the bottom of which is an Altar of the Winds, and on it the priest sacrifices to the winds one night in every year. He also performs other secret rites at four pits, taming the fierceness of the blasts, and he is said to chant as well charms of Medea. 2.26.2. He went to Athens with his people and dwelt there, while Deiphontes and the Argives took possession of Epidauria. These on the death of Temenus seceded from the other Argives; Deiphontes and Hyrnetho through hatred of the sons of Temenus, and the army with them, because it respected Deiphontes and Hyrnetho more than Ceisus and his brothers. Epidaurus, who gave the land its name, was, the Eleans say, a son of Pelops but, according to Argive opinion and the poem the Great Eoeae, A poem attributed to Hesiod. the father of Epidaurus was Argus, son of Zeus, while the Epidaurians maintain that Epidaurus was the child of Apollo. 3.22.4. and some thirty stades farther is Acriae, a city on the coast. Well worth seeing here are a temple and marble image of the Mother of the Gods. The people of Acriae say that this is the oldest sanctuary of this goddess in the Peloponnesus, although the Magnesians, who live to the north of Mount Sipylus, have on the rock Coddinus the most ancient of all the images of the Mother of the gods. The Magnesians say that it was made by Broteas the son of Tantalus. 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. 5.13.7. That Pelops and Tantalus once dwelt in my country there have remained signs right down to the present day. There is a lake called after Tantalus and a famous grave, and on a peak of Mount Sipylus there is a throne of Pelops beyond the sanctuary of Plastene the Mother. If you cross the river Hermus you see an image of Aphrodite in Temnus made of a living myrtle-tree. It is a tradition among us that it was dedicated by Pelops when he was propitiating the goddess and asking for Hippodameia to be his bride. 5.27.5. There is another marvel I know of, having seen it in Lydia ; it is different from the horse of Phormis, but like it not innocent of the magic art. The Lydians surnamed Persian have sanctuaries in the city named Hierocaesareia and at Hypaepa. In each sanctuary is a chamber, and in the chamber are ashes upon an altar. But the color of these ashes is not the usual color of ashes. 6.22.1. Going forward about a stade from the grave one sees traces of a sanctuary of Artemis, surnamed Cordax because the followers of Pelops celebrated their victory by the side of this goddess and danced the cordax, a dance peculiar to the dwellers round Mount Sipylus. Not far from the sanctuary is a small building containing a bronze chest, in which are kept the bones of Pelops. of the wall and of the rest of the building there were no remains, but vines were planted over all the district where Pisa stood. 8.2.7. Similarly too it is said that Niobe on Mount Sipylus sheds tears in the season of summer. I have also heard that the griffins have spots like the leopard, and that the Tritons speak with human voice, though others say that they blow through a shell that has been bored. Those who like to listen to the miraculous are themselves apt to add to the marvel, and so they ruin truth by mixing it with falsehood. 8.3.7. and Callisto herself he turned into the constellation known as the Great Bear, which is mentioned by Homer in the return voyage of Odysseus from Calypso:— Gazing at the Pleiades and late-setting Bootes, And the Bear, which they also call the Wain. Hom. Od. 5.272 But it may be that the constellation is merely named in honor of Callisto, since her grave is pointed out by the Arcadians. 9.25.3. There is a river called Dirce after the wife of Lycus. The story goes that Antiope was ill-treated by this Dirce, and therefore the children of Antiope put Dirce to death. Crossing the river you reach the ruins of the house of Pindar, and a sanctuary of the Mother Dindymene. Pindar dedicated the image, and Aristomedes and Socrates, sculptors of Thebes, made it. Their custom is to open the sanctuary on one day in each year, and no more. It was my fortune to arrive on that day, and I saw the image, which, like the throne, is of Pentelic marble.
13. Philostratus The Athenian, On Heroes, 43.14, 53.11 (2nd cent. CE
14. Philostratus The Athenian, Life of Apollonius, 4.16, 6.11 (2nd cent. CE 4.16. Therest of the company also besought him to tell them all about it, and as they were in a mood to listen to him, he said: Well, it was not by digging a ditch like Odysseus, nor by tempting souls with the blood of sheep, that I obtained a conversation with Achilles; but I offered up the prayer which the Indians say they use in approaching their heroes. “O Achilles,' I said, “most of mankind declare that you are dead, but I cannot agree with them, nor can Pythagoras, my spiritual ancestor. If then we hold the truth, show to us your own form; for you would profit not a little by showing yourself to my eyes, if you should be able to use them to attest your existence.” Thereupon a slight earthquake shook the neighborhood of the barrow, and a youth issued forth five cubits high, wearing a cloak ofThessalian fashion; but in appearance he was by no means the braggart figure which some imagine Achilles to have been. Though he was stern to look upon, he had never lost his bright look; and it seems to me that his beauty has never received its meed of praise, even though Homer dwelt at length upon it; for it was really beyond the power of words, and it is easier for the singer to ruin his fame in this respect than to praise him as he deserved. At first sight he was of the size which I have mentioned, but he grew bigger, till he was twice as large and even more than that; at any rate he appeared to me to be twelve cubits high just at that moment when he reached his complete stature, and his beauty grew apace with his length. He told me then that he had never at any time shorn off his hair, bit preserved it to inviolate for the river Spercheus, for this was the river of his first intimacy; but on his cheeks you saw the first down.And he addressed me and said: “I am pleased to have met you, since I have long wanted a man like yourself. For the Thessalians for a long time past have failed to present their offerings to my tomb, and I do not yet wish to show my wrath against them; for if I did so, they would perish more thoroughly than ever the Hellenes did on this spot; accordingly I resort to gentle advice, and would warn them not to violate ancient custom, nor to prove themselves worse men than the Trojans here, who though they were robbed of so many of their heroes by myself, yet sacrifice publicly to me, and also give me the tithes of their fruits of season, and olive branch in hand ask for a truce from my hostility. But this I will not grant, for the perjuries which they committed against me will not suffer Ilium ever to resume its pristine beauty, nor to regain the prosperity which yet has favored many a city that was destroyed of old; nay, if they rebuild it, things shall go as hard with them as if their city had been captured only yesterday. In order then to save me from bringing the Thessalian polity then to the same condition, you must go as my envoy to their council in behalf of the object I have mentioned.” “I will be your envoy,” I replied, “for the object of my embassy were to save them from ruin. But, O Achilles, I would ask something of you.” “I understand,” said he, “for it is plain you are going to ask about the Trojan war. So ask me five questions about whatever you like, and that the Fates approve of.” I accordingly asked him firstly, if he had obtained burial in accordance with the story of the poets. “I lie here,” he answered, “as was most delightful to myself and Patroclus; for you know we met in mere youth, and a single golden jar holds the remains of both of us, as if we were one. But as for the dirges of the Muses and Nereids, which they say are sung over me, the Muses, I may tell you, never once came here at all, though the Nereids still resort to the spot.” Next I asked him, if Polyxena was really slaughtered over his tomb; and he replied that this was true, but that she was not slain by the Achaeans, but that she came of her own free will to the sepulcher, and that so high was the value she set on her passion for him and she for her, that she threw herself upon an upright sword. The third questions was this: “Did Helen, O Achilles, really come to Troy or was it Homer that was pleased to make up the story?' “For a long time,” he replied, “we were deceived and tricked into sending envoys to the Trojans and fighting battles in her behalf, in the belief that she was in Ilium, whereas she really was living in Egypt and in the house of Proteus, whither she had been snatched away by Paris. But when we became convinced thereof, we continued to fight to win Troy itself, so as not to disgrace ourselves by retreat.” The fourth question which I ventured upon was this: “I wonder,” I said, “that Greece ever produced at any one time so many and such distinguished heroes as Homer says were gathered against Troy.' But Achilles answered: “Why even the barbarians did not fall far short of us, so abundantly then did excellence flourish all over the earth.” And my fifth question was this: “Why was it that Homer knew nothing about Palamedes, or if he knew him, then kept him out of your story?' “If Palamedes,' he answered, “never came to Troy, then Troy never existed either. But since this wisest and most warlike hero fell in obedience to Odysseus' whim, Homer does not introduce him into his poems, lest he should have to record the shame of Odysseus in his song.” And withal Achilles raised a wail over him as over one who was the greatest and most beautiful of men, the youngest and also the most warlike, one who in sobriety surpassed all others, and had often foregathered with the Muses. “But you,” he added, “O Apollonius, since sages have a tender regard for one another, you must care for his tomb and restore the image of Palamedes that has been so contemptuously cast aside; and it lies in Aeolis close to Methymna in Lesbos.' Wit these words and with the closing remarks concerning the youth from Paros, Achilles vanished with a flash of summer lightning, for indeed the cocks were already beginning their chant. 6.11. When he ended, all turned their eyes upon Apollonius; his own followers knowing well that he would reply, while Thespesion's friends wondered what he could say in answer. But he, after praising the fluency and vigor of the Egyptian, merely said: Have you anything more to say? No, by Zeus, said the other, for I have said all I have to say. Then he asked afresh: And has not any one of the rest of the Egyptians anything to say? I am their spokesman, answered his antagonist, and you have heard them all. Apollonius accordingly paused for a minute and then, fixing his eyes, as it were, on the discourse he had heard, he spoke as follows: You have very well described and in a sound philosophic spirit the choice which Prodicus declares Heracles to have made as a young man; but, ye wise men of the Egyptians, it does not apply in the least to myself. For I am not come here to ask your advice about how to live, insomuch as I long ago made choice of the life which seemed best to myself; and as I am older than any of you, except Thespesion, I myself am better qualified, now I have got here, to advise you how to choose wisdom, if I did not find that you had already made the choice. Being, however, as old as I am, and so far advanced in wisdom as I am, I shall not hesitate as it were to make you the auditors of my life and motives, and teach you that I rightly chose this life of mine, than which no better one has ever suggested itself to me. For I discerned a certain sublimity in the discipline of Pythagoras, and how a certain secret wisdom enabled him to know, not only who he was himself, but also who he had been; and I saw that he approached the altars in purity, and suffered not his belly to be polluted by partaking of the flesh of animals and that he kept his body pure of all garments woven of dead animal refuse; and that he was the first of mankind to restrain his tongue, inventing a discipline of silence described in the proverbial phrase, An ox sits upon it. I also saw that his philosophical system was in other respects oracular and true. So I ran to embrace his teachings, not choosing one form of wisdom rather than another of two presented me, as you, my excellent Thespesion, advise me to do. For philosophy marshaled before me her various points of view, investing them with the adornment proper to each and she commanded me to look upon them and make a sound choice. Now they were all possessed of an august and divine beauty; and some of them were of such dazzling brightness that you might well have closed your eyes. However I fixed my eyes firmly upon all of them, for they themselves encouraged me to do so by moving towards me, and telling me beforehand how much they would give me. Well, one of them professed that she would shower upon me a swarm of pleasures without any toil on my part and another that she would give me rest after toil; and a third that she would mingle mirth and merriment in my toil; and everywhere I had glimpses of pleasures and of unrestrained indulgence in the pleasures of the table; and it seemed that I had only to stretch out my hand to be rich, and that I needed not to set any bridle upon my eyes, but love and loose desire and such-like feelings were freely allowed me. One of them, however, boasted that she would restrain me from such things, but she was bold and abusive and in an unabashed manner elbowed all others aside; and I beheld the ineffable form of wisdom
15. Damaskios, Vita Isidori, 131 (5th cent. CE - 6th cent. CE)
16. Orphic Hymns., Argonautica, 570-575, 569

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) 70
achilles	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 64
agamedes	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 64, 66, 70
agamemnon	Hawes, Pausanias in the World of Greek Myth (2021) 99
aitolos, akademos, garden of	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 66, 68, 70
animal species, bull	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 68
animal species, ewe	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 68
animal victim, treatment of, throat cut, slit or pierced	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 68
animal victim, treatment of burning of entire victim	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 68
apollodoros	Hawes, Pausanias in the World of Greek Myth (2021) 99
arcadia	Hawes, Pausanias in the World of Greek Myth (2021) 102, 103
argos	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 68; Hawes, Pausanias in the World of Greek Myth (2021) 5, 102, 103
aristogeiton	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 66
asia, as origin of pelops	Gruen, Rethinking the Other in Antiquity (2011) 227
athens	Hawes, Pausanias in the World of Greek Myth (2021) 5
blood, poured into bothros or pit	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 68, 70
burial mound	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 70
cakes	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 68
callisto	Hawes, Pausanias in the World of Greek Myth (2021) 102
charon	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 66
chauvinism	Hawes, Pausanias in the World of Greek Myth (2021) 5, 99
dead, cult ofthe dead	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 66
dead , offerings to the dead destroyed by burning	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 66
destruction of animal victim by fire	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 68
destruction of other kinds of offerings by fire, in the cult of the dead	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 66
destruction of other kinds of offerings by fire	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 66
destruction sacrifice, total destruction of animal victim	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 70
dining, sacrifices not followed by dining	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 70
duplication, duplicated tombs	Hawes, Pausanias in the World of Greek Myth (2021) 5, 99, 102, 103
epichoric voices	Hawes, Pausanias in the World of Greek Myth (2021) 99, 102, 103
fictive founder	Gruen, Rethinking the Other in Antiquity (2011) 227
fictive founders	Gruen, Rethinking the Other in Antiquity (2011) 227
foundation legends, peloponnesus	Gruen, Rethinking the Other in Antiquity (2011) 227
foundation legends	Gruen, Rethinking the Other in Antiquity (2011) 227
grave, of hero	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 70
harmodios	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 66
hekate	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 64, 66, 68, 70
heroes at the academy	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 64, 70
holocaust	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 68
honey	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 70
jasom	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 68
kore	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 64, 66, 68
kyzikos, city, kyzikos, hero	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 64
lebadeia	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 70
libation	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 68, 70
linos	Hawes, Pausanias in the World of Greek Myth (2021) 102, 103
magic	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 66
meals, offered to the dead	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 66
meat, destroyed	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 68
meat, eaten	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 68
meat	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 68
messenia	Hawes, Pausanias in the World of Greek Myth (2021) 102
milk	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 70
myth, and panhellenism	Hawes, Pausanias in the World of Greek Myth (2021) 99
myth, and power	Hawes, Pausanias in the World of Greek Myth (2021) 99, 102, 103
myth, local	Hawes, Pausanias in the World of Greek Myth (2021) 99, 102
mythographic knowledge	Hawes, Pausanias in the World of Greek Myth (2021) 99
niobe	Hawes, Pausanias in the World of Greek Myth (2021) 5
olympia	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 70
oracle, of trophonios at lebadeia	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 68
pandora	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 64
panta ta hellenika	Hawes, Pausanias in the World of Greek Myth (2021) 99
pausanias, biography	Hawes, Pausanias in the World of Greek Myth (2021) 5
pausanias, imitation of herodotus, nature of	Kirkland, Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception (2022) 303
pausanias, judges mythic authenticity	Hawes, Pausanias in the World of Greek Myth (2021) 5, 99, 102, 103
pausanias, origin of	Kirkland, Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception (2022) 303
pausanias	Kirkland, Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception (2022) 303
pelopion, olympia	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 70
peloponnesus, foundation legend	Gruen, Rethinking the Other in Antiquity (2011) 227
pelops, as founder	Gruen, Rethinking the Other in Antiquity (2011) 227
pelops	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 64, 66, 68, 70; Hawes, Pausanias in the World of Greek Myth (2021) 5
pindar	Gruen, Rethinking the Other in Antiquity (2011) 227
pit	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 68
poinai	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 64
politics, readership	Hawes, Pausanias in the World of Greek Myth (2021) 102
prometheus	Hawes, Pausanias in the World of Greek Myth (2021) 102, 103
propitiation	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 64
pyre, used at sacrifices	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 68
quintilian	Hawes, Pausanias in the World of Greek Myth (2021) 5
relics	Hawes, Pausanias in the World of Greek Myth (2021) 99
replicas, replication	Hawes, Pausanias in the World of Greek Myth (2021) 5
sipylos, mt	Hawes, Pausanias in the World of Greek Myth (2021) 5
situation or occasion decisive of choice of ritual	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 68, 70
soûls of the dead	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 66
suicide	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 70
sunium	Kirkland, Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception (2022) 303
tantalos	Hawes, Pausanias in the World of Greek Myth (2021) 5, 99, 102, 103
thurii	Kirkland, Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception (2022) 303
titane	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 66, 70
torches	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 68, 70
tragedy	Hawes, Pausanias in the World of Greek Myth (2021) 5
trophonios	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 68, 70
underworld, divinities of the underworld	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 64, 66, 70
war dead, in persian wars	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 66
winds	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 64, 66, 70
wine'	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 66
wine	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 70