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Tiresias: The Ancient Mediterranean Religions Source Database



9125
Pausanias, Description Of Greece, 8.14.11


Ἱπποδαμείας δὲ ἤρα μὲν καὶ αὐτὸς ὁ Μυρτίλος, ἐς δὲ τὸν ἀγῶνα ἀτόλμως ἔχων ὑπεῖκε καὶ ἡνιόχει τῷ Οἰνομάῳ. τέλος δὲ καὶ ἀναφανῆναι τοῦ Οἰνομάου προδότην φασὶν αὐτὸν ὑπαχθέντα ὅρκοις, ὥς οἱ νύκτα ὁ Πέλοψ μίαν Ἱπποδαμείᾳ συγγενέσθαι παρήσει. ἀναμιμνήσκοντα οὖν τῶν ὅρκων ὁ Πέλοψ ἐξέβαλεν ἐκ τῆς νεώς· Φενεᾶται δὲ τοῦ Μυρτίλου τὸν νεκρὸν ἐκβληθέντα ὑπὸ τοῦ κλύδωνος λέγουσιν ἀνελόμενοι θάψαι, καὶ νύκτωρ κατὰ ἔτος ἐναγίζουσιν αὐτῷ.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.


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

8 results
1. Aristotle, Athenian Constitution, 58.1 (4th cent. BCE - 4th cent. BCE)

2. 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.
3. 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.
4. Plutarch, Alexander The Great, 72.3 (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.
5. Plutarch, Aristides, 21.2-21.5 (1st cent. CE - 2nd cent. CE)

6. Plutarch, Theseus, 4.1, 23.3 (1st cent. CE - 2nd cent. CE)

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

8. Pausanias, Description of Greece, 1.4.4, 1.26.5, 1.44.5, 2.3.7, 2.11.7, 2.32.1, 3.13.7, 3.20.8, 4.30.3, 5.13.1-5.13.3, 6.20.19, 6.21.9, 6.21.11, 7.17.13-7.17.14, 7.19.6-7.19.10, 7.20.9, 7.24.1, 8.14.9-8.14.10, 8.23.7, 10.24.6 (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. 1.26.5. 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. 3.13.7. 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. 6.21.9. A little farther on is a high mound of earth, the grave of the suitors of Hippodameia. Now Oenomaus, they say, laid them in the ground near one another with no token of respect. But afterwards Pelops raised a high monument to them all, to honor them and to please Hippodamaeia. I think too that Pelops wanted a memorial to tell posterity the number and character of the men vanquished by Oenomaus before Pelops himself conquered him. 6.21.11. After Tricolonus there met their fate in the race Aristomachus and Prias, and then Pelagon, Aeolius and Cronius. Some add to the aforesaid Erythras, the son of Leucon, the son of Athamas, after whom was named Erythrae in Boeotia, and Eioneus, the son of Magnes the son of Aeolus. These are the men whose monument is here, and Pelops, they say, sacrificed every year to them as heroes, when he had won the sovereignty of Pisa . 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 . 7.19.6. The sacrifice to Artemis of human beings is said to have ceased in this way. An oracle had been given from Delphi to the Patraeans even before this, to the effect that a strange king would come to the land, bringing with him a strange divinity, and this king would put an end to the sacrifice to Triclaria. When Troy was captured, and the Greeks divided the spoils, Eurypylus the son of Euaemon got a chest. In it was an image of Dionysus, the work, so they say, of Hephaestus, and given as a gift by Zeus to Dardanus. 7.19.7. But there are two other accounts of it. One is that this chest was left by Aeneas when he fled; the other that it was thrown away by Cassandra to be a curse to the Greek who found it. Be this as it may, Eurypylus opened the chest, saw the image, and forthwith on seeing it went mad. He continued to be insane for the greater part of the time, with rare lucid intervals. Being in this condition he did not proceed on his voyage to Thessaly, but made for the town and gulf of Cirrha. Going up to Delphi he inquired of the oracle about his illness. 7.19.8. They say that the oracle given him was to the effect that where he should come across a people offering a strange sacrifice, there he was to set down the chest and make his home. Now the ships of Eurypylus were carried down by the wind to the sea off Aroe. On landing he came across a youth and a maiden who had been brought to the altar of Triclaria. So Eurypylus found it easy to understand about the sacrifice, while the people of the place remembered their oracle seeing a king whom they had never seen before, they also suspected that the chest had some god inside it. 7.19.9. And so the malady of Eurypylus and the sacrifice of these people came to an end, and the river was given its present name Meilichus. Certain writers have said that the events I have related happened not to the Thessalian Eurypylus, but to Eurypylus the son of Dexamenus who was king in Olenus, holding that this man joined Heracles in his campaign against Troy and received the chest from Heracles. The rest of their story is the same as mine. 7.19.10. But I cannot bring myself to believe that Heracles did not know the facts about the chest, if they were as described, nor, if he were aware of them, do I think that he would ever have given it to an ally as a gift. Further, the people of Patrae have no tradition of a Eurypylus save the son of Euaemon, and to him every year they sacrifice as to a hero, when they celebrate the festival in honor of Dionysus. 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. 8.14.9. As you go down from the acropolis of Pheneus you come to a stadium, and on a hill stands a tomb of Iphicles, the brother of Heracles and the father of Iolaus. Iolaus, according to the Greek account, shared most of the labours of Heracles, but his father Iphicles, in the first battle fought by Heracles against the Eleans and Augeas, was wounded by the sons of Actor, who were called after their mother Moline. In a fainting condition he was carried by his relatives to Pheneus, where he was carefully nursed by Buphagus, a citizen of Pheneus, and by his wife Promne, who also buried him when he died of his wound. 8.14.10. They still sacrifice to Iphicles as to a hero, and of the gods the people of Pheneus worship most Hermes, in whose honor they celebrate the games called Hermaea; they have also a temple of Hermes, and a stone image, made by an Athenian, Eucheir the son of Eubulides. Behind the temple is the grave of Myrtilus. The Greeks say that he was the son of Hermes, and that he served as charioteer to Oenomaus. Whenever a man arrived to woo the daughter of Oenomaus, Myrtilus craftily drove on the mares, while Oenomaus on the course shot down the wooer when he came near. 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. 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.


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, 96
achilles Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 93, 94
agora Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 96
aias Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 96
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) 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
antilochos Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 96
aristomenes Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 93
army Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 96
artemis Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 96
athena Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
augeas Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 93
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, 96
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) 96
chthonian sacrifice Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 52
dead, cult ofthe dead Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
drowning Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 96
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
grave, of hero Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 96
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, 96, 100
hephaistion Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
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, 96
heroes fallen at troy Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 94, 96
hippodameia, suitors of hippodameia Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 93, 96
hippodameia Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 96
holocaust Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
hyakinthos Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
iphikles Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 93, 96
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
linos Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 93
megaloi theoi Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
murder Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 96
mutiny Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 96
myrtilos Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 93, 96, 100
mysteries, mystery cults, at andania Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
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, 100
oibotas Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 93
oinomaos Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 96
olympian sacrifice Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 52
oracle, of ammon Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
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
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) 96
pausanias and sacrificial ritual Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 94, 96
pelops Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 96
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
plataia, sacrifice at Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 52
plutarch and sacrificial ritual Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 96, 100
polykrite Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 96
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) 100
purification Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 96
pythia Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 96
river, worshipped with sacrifices Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
sacred war Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 96
sacrifice, animal, chthonian Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 52
sacrifice, animal, continuity in Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 52
sacrifice, animal, in greek religion v, vi Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 52
sacrifice, animal, olympian Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 52
sarapis Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
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
suicide Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 94
sword , used at sacrifices Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 96
talthybios Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 93
thersander Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 93, 96
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
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, 96, 100
troy Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 94, 96
violent death, and hero-cults Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 96
war, and hero-cult Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 96
war dead, at plataiai Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 94, 96
war dead, from oresthasiom Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 93, 96
war dead, sacrifices to the war dead Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 96
war dead Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 93
women' Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 96
xanthos Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 96
zeus, soter Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100