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Tiresias: The Ancient Mediterranean Religions Source Database



9474
Plutarch, Alexander The Great, 72.3


τοῦ δὲ πένθους παρηγορίᾳ τῷ πολέμῳ χρώμενος, ὥσπερ ἐπὶ θήραν καὶ κυνηγέσιον ἀνθρώπων ἐξῆλθε καὶ τὸ Κοσσαίων ἔθνος κατεστρέφετο, πάντας ἡβηδὸν ἀποσφάττων· τοῦτο δὲ · Ἡφαιστίωνος ἐναγισμὸς ἐκαλεῖτο. τύμβον δὲ καὶ ταφὴν αὐτοῦ καὶ τὸν περὶ ταῦτα κόσμον ἀπὸ μυρίων ταλάντων ἐπιτελέσαι διανοούμενος, ὑπερβαλέσθαι δὲ τῷ φιλοτέχνῳ καὶ περιττῷ τῆς κατασκευῆς τὴν δαπάνην, ἐπόθησε μάλιστα τῶν τεχνιτῶν Στασικράτην, μεγαλουργίαν τινὰ καὶ τόλμαν καὶ κόμπον ἐν ταῖς καινοτομίαις ἐπαγγελλόμενον.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.


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17 results
1. Diodorus Siculus, Historical Library, 17.17.3, 17.115.6 (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. 17.115.6.  In keeping with this magnificence and the other special marks of honour at the funeral, Alexander ended by decreeing that all should sacrifice to Hephaestion as god coadjutor. As a matter of fact, it happened just at this time that Philip, one of the Friends, came bearing a response from Ammon that Hephaestion should be worshipped as a god. Alexander was delighted that the god had ratified his own opinion, was himself the first to perform the sacrifice, and entertained everybody handsomely. The sacrifice consisted of ten thousand victims of all sorts.
2. Strabo, Geography, 6.1.15, 6.3.9 (1st cent. BCE - 1st cent. BCE)

6.1.15. Next in order comes Metapontium, which is one hundred and forty stadia from the naval station of Heracleia. It is said to have been founded by the Pylians who sailed from Troy with Nestor; and they so prospered from farming, it is said, that they dedicated a golden harvest at Delphi. And writers produce as a sign of its having been founded by the Pylians the sacrifice to the shades of the sons of Neleus. However, the city was wiped out by the Samnitae. According to Antiochus: Certain of the Achaeans were sent for by the Achaeans in Sybaris and resettled the place, then forsaken, but they were summoned only because of a hatred which the Achaeans who had been banished from Laconia had for the Tarantini, in order that the neighboring Tarantini might not pounce upon the place; there were two cities, but since, of the two, Metapontium was nearer to Taras, the newcomers were persuaded by the Sybarites to take Metapontium and hold it, for, if they held this, they would also hold the territory of Siris, whereas, if they turned to the territory of Siris, they would add Metapontium to the territory of the Tarantini, which latter was on the very flank of Metapontium; and when, later on, the Metapontians were at war with the Tarantini and the Oinotrians of the interior, a reconciliation was effected in regard to a portion of the land — that portion, indeed, which marked the boundary between the Italy of that time and Iapygia. Here, too, the fabulous accounts place Metapontus, and also Melanippe the prisoner and her son Boeotus. In the opinion of Antiochus, the city Metapontium was first called Metabum and later on its name was slightly altered, and further, Melanippe was brought, not to Metabus, but to Dius, as is proved by a hero-sanctuary of Metabus, and also by Asius the poet, when he says that Boeotus was brought forth in the halls of Dius by shapely Melanippe, meaning that Melanippe was brought to Dius, not to Metabus. But, as Ephorus says, the colonizer of Metapontium was Daulius, the tyrant of the Crisa which is near Delphi. And there is this further account, that the man who was sent by the Achaeans to help colonize it was Leucippus, and that after procuring the use of the place from the Tarantini for only a day and night he would not give it back, replying by day to those who asked it back that he had asked and taken it for the next night also, and by night that he had taken and asked it also for the next day. Next in order comes Taras and Iapygia; but before discussing them I shall, in accordance with my original purpose, give a general description of the islands that lie in front of Italy; for as from time to time I have named also the islands which neighbor upon the several tribes, so now, since I have traversed Oinotria from beginning to end, which alone the people of earlier times called Italy, it is right that I should preserve the same order in traversing Sicily and the islands round about it. 6.3.9. From Barium to the Aufidus River, on which is the Emporium of the Canusitae is four hundred stadia and the voyage inland to Emporium is ninety. Near by is also Salapia, the seaport of the Argyrippini. For not far above the sea (in the plain, at all events) are situated two cities, Canusium and Argyrippa, which in earlier times were the largest of the Italiote cities, as is clear from the circuits of their walls. Now, however, Argyrippa is smaller; it was called Argos Hippium at first, then Argyrippa, and then by the present name Arpi. Both are said to have been founded by Diomedes. And as signs of the dominion of Diomedes in these regions are to be seen the Plain of Diomedes and many other things, among which are the old votive offerings in the sanctuary of Athene at Luceria — a place which likewise was in ancient times a city of the Daunii, but is now reduced — and, in the sea near by, two islands that are called the Islands of Diomedes, of which one is inhabited, while the other, it is said, is desert; on the latter, according to certain narrators of myths, Diomedes was caused to disappear, and his companions were changed to birds, and to this day, in fact, remain tame and live a sort of human life, not only in their orderly ways but also in their tameness towards honorable men and in their flight from wicked and knavish men. But I have already mentioned the stories constantly told among the Heneti about this hero and the rites which are observed in his honor. It is thought that Sipus also was founded by Diomedes, which is about one hundred and forty stadia distant from Salapia; at any rate it was named Sepius in Greek after the sepia that are cast ashore by the waves. Between Salapia and Sipus is a navigable river, and also a large lake that opens into the sea; and the merchandise from Sipus, particularly grain, is brought down on both. In Daunia, on a hill by the name of Drium, are to be seen two hero-temples: one, to Calchas, on the very summit, where those who consult the oracle sacrifice to his shade a black ram and sleep in the hide, and the other, to Podaleirius, down near the base of the hill, this sanctuary being about one hundred stadia distant from the sea; and from it flows a stream which is a cure-all for diseases of animals. In front of this gulf is a promontory, Garganum, which extends towards the east for a distance of three hundred stadia into the high sea; doubling the headland, one comes to a small town, Urium, and off the headland are to be seen the Islands of Diomedes. This whole country produces everything in great quantity, and is excellent for horses and sheep; but though the wool is softer than the Tarantine, it is not so glossy. And the country is well sheltered, because the plains lie in hollows. According to some, Diomedes even tried to cut a canal as far as the sea, but left behind both this and the rest of his undertakings only half-finished, because he was summoned home and there ended his life. This is one account of him; but there is also a second, that he stayed here till the end of his life; and a third, the aforesaid mythical account, which tells of his disappearance in the island; and as a fourth one might set down the account of the Heneti, for they too tell a mythical story of how he in some way came to his end in their country, and they call it his apotheosis.
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, 72.2, 72.4 (1st cent. CE - 2nd cent. CE)

72.2. Alexander’s grief at this loss knew no bounds. Arrian finds great diversity in the accounts of Alexander’s displays of grief at Hephaestion’s death ( Anab. vii. 14 ). He immediately ordered that the manes and tails of all horses and mules should be shorn in token of mourning and took away the battlements of the cities round about; he also crucified the wretched physician, and put a stop to the sound of flutes and every kind of music in the camp for a long time, until an oracular response from Ammon came bidding him honour Hephaestion as a hero and sacrifice to him. 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.
5. Plutarch, Aristides, 11.3, 21.2 (1st cent. CE - 2nd cent. CE)

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

7. Plutarch, Lycurgus, 29.4 (1st cent. CE - 2nd cent. CE)

29.4. Apollo answered that the laws which he had established were good, and that the city would continue to be held in highest honour while it kept to the polity of Lycurgus. This oracle Lycurgus wrote down, and sent it to Sparta. But for his own part, he sacrificed again to the god, took affectionate leave of his friends and of his son, and resolved never to release his fellow-citizens from their oath, but of his own accord to put an end to his life where he was. He had reached an age in which life was not yet a burden, and death no longer a terror; when he and his friends, moreover, appeared to be sufficiently prosperous and happy.
8. Plutarch, Phocion, 9.1 (1st cent. CE - 2nd cent. CE)

9. Plutarch, Solon, 9.1 (1st cent. CE - 2nd cent. CE)

9.1. Others, however, say that the island was not taken in his way, but that Solon first received this oracle from the god at Delphi:— The tutelary heroes of the land where once they lived, with sacred rites Propitiate, whom the Asopian plain now hides in its bosom; There they lie buried with their faces toward the setting sun. Thereupon Solon sailed by night to the island and made sacrifices to the heroes Periphemus and Cychreus.
10. Plutarch, Themistocles, 13.2, 26.2 (1st cent. CE - 2nd cent. CE)

11. Plutarch, Theseus, 4.1, 14.1 (1st cent. CE - 2nd cent. CE)

12. Plutarch, Timoleon, 8.2 (1st cent. CE - 2nd cent. CE)

8.2. Therefore the Corinthians equipped a sacred trireme besides, and named it after the two goddesses. Furthermore, Timoleon himself journeyed to Delphi and sacrificed to the god, and as he descended into the place of the oracle, he received the following sign.
13. 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.
14. Heliodorus, Ethiopian Story, 3.5.2-3.5.3 (2nd cent. CE - 4th cent. CE)

15. Lucian, Slander, 17 (2nd cent. CE - 2nd cent. CE)

17. At Alexander's court there was no more fatal imputation than that of refusing worship and adoration to Hephaestion. Alexander had been so fond of him that to appoint him a God after his death was, for such a worker of marvels, nothing out of the way. The various cities at once built temples to him, holy ground was consecrated, altars, offerings and festivals instituted to this new divinity; if a man would be believed, he must swear by Hephaestion. For smiling at these proceedings, or showing the slightest lack of reverence, the penalty was death. The flatterers cherished, fanned, and put the bellows to this childish fancy of Alexander's; they had visions and manifestations of Hephaestion to relate; they invented cures and attributed oracles to him; they did not stop short of doing sacrifice to this God of Help and Protection. Alexander was delighted, and ended by believing in it all; it gratified his vanity to think that he was now not only a God's son, but a God maker. It would be interesting to know how many of his friends in those days found that what the new divinity did for them was to supply a charge of irreverence on which they might be dismissed and deprived of the King's favour.
16. Pausanias, Description of Greece, 1.4.4, 2.10.1, 2.11.7, 3.1.8, 7.20.9, 8.14.11, 9.29.6, 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. 2.10.1. In the gymnasium not far from the market-place is dedicated a stone Heracles made by Scopas. Flourished first half of fourth century B.C. There is also in another place a sanctuary of Heracles. The whole of the enclosure here they name Paedize; in the middle of the enclosure is the sanctuary, and in it is an old wooden figure carved by Laphaes the Phliasian. I will now describe the ritual at the festival. The story is that on coming to the Sicyonian land Phaestus found the people giving offerings to Heracles as to a hero. Phaestus then refused to do anything of the kind, but insisted on sacrificing to him as to a god. Even at the present day the Sicyonians, after slaying a lamb and burning the thighs upon the altar, eat some of the meat as part of a victim given to a god, while the rest they offer as to a hero. The first day of the festival in honor of Heracles they name . . . ; the second they call Heraclea . 2.11.7. There are images also of Alexanor and of Euamerion; to the former they give offerings as to a hero after the setting of the sun; to Euamerion, as being a god, they give burnt sacrifices. If I conjecture aright, the Pergamenes, in accordance with an oracle, call this Euamerion Telesphorus (Accomplisher) while the Epidaurians call him Acesis (Cure). There is also a wooden image of Coronis, but it has no fixed position anywhere in the temple. While to the god are being sacrificed a bull, a lamb, and a pig, they remove Coronis to the sanctuary of Athena and honor her there. The parts of the victims which they offer as a burnt sacrifice, and they are not content with cutting out the thighs, they burn on the ground, except the birds, which they burn on the altar. 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. 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. 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. 9.29.6. So her portrait is here, and after it is Linus on a small rock worked into the shape of a cave. To Linus every year they sacrifice as to a hero before they sacrifice to the Muses. It is said that this Linus was a son of Urania and Amphimarus, a son of Poseidon, that he won a reputation for music greater than that of any contemporary or predecessor, and that Apollo killed him for being his rival in singing. 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.
17. Philostratus The Athenian, On Heroes, 53.8-53.15 (2nd 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) 99
achilles, dual character as both god and hero Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 99
achilles Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 92, 95
aias Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 92, 99
alcetas Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 163
alexander iii of macedon vii Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 163
alexanor Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 92, 99, 100
amazons, ammon, oracle of Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 95, 99, 100
amphilochos Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 92
amyklai Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 99, 100
ancestors, andania, mysteries at Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
antigonus monophthalmus Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 163
antilochos Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 92, 99
antipater Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 163
archias of thurii Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 163
arrian Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 163
athena Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
babylon Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 163; Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 95
burial mound Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 99
cappadocia Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 163
cassander Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 163
character of recipient, decisive of choice of ritual Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 99
chrysos Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 92, 95
cilicia Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 163
cleopatra, sister of alexander the great Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 163
colour of animal victim, black Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 99
craterus Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 163
cynnane Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 163
de sanctis, gaetano Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 163
dead, cult ofthe dead Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
diadochi Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 163
diodorus of sicily Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 163
divination Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 59
euamerion Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 99, 100
eumenes of cardia Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 163
eurypylos Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
eurytos Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
first war of the successors Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 163
grave, of hero Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 95
hecatomb Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
hekate Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 92, 95, 99, 100
hephaistion Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 92, 95, 99, 100
herakles, dual character as both god and hero Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 99
hermes Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
heroes fallen at troy Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 99
hieronymus of cardia Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 163
hippokrates, worshipped as hero Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 92
holocaust Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
honouring in the sense of receiving cult Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 95, 99
human sacrifice Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 95
hyakinthos Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 92, 99, 100
iolaus Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 163
isthmia Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
justin Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 163
kalchas Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 92
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) 92, 100
krixos Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 95
leonnatus Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 163
linos Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 99
lydia Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 163
megaloi theoi Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
muses Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 99
myrtilos Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
mysteries, mystery cults, at andania Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
neleids Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 92, 95
nemea Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
neoptolemos Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 95, 100
olympias Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 163
omens, sacrificial Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 59
oracle, of ammon Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 95, 99, 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) 92, 99
perdiccas Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 163
philostratos and sacrificial ritual Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 99, 100
phoroneus Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 92, 100
pionis Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 95
plague Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 95
plutarch and sacrificial ritual Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
polykrite Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 92, 95
preugenes Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
pro-antigonid propaganda Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 163
procession Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 95, 100
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) 92, 95
river, worshipped with sacrifices Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
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
sacrifice, animal, continuity in Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 59
sacrifice, animal, divination Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 59
sacrifice, animal, in greek religion v, vi Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 59
sarapis Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
sardis Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 163
suicide Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 95
thera Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 95
theras Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 92, 95
theseia Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
theseus Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100
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) 95, 99, 100
trajan Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 95
war dead, at plataiai Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 92, 95
war dead, sacrifices to the war dead' Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 95
war dead Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 92
xanthos Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 92
zeus, soter Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 100