Tiresias: The Ancient Mediterranean Religions Source Database

9619

Plutarch, Themistocles, 1

nan Thus Probably Plutarch began with his favourite tale of Themistocles’ remark (dealing with the festival day and the day after) to the generals who came after him; cf. 270 c, supra, and the note. rightly spoke the great Themistocles to the generals who succeeded him, for whom he had opened a way for their subsequent exploits by driving out the barbarian host and making Greece free. And rightly will it be spoken also to those who pride themselves on their writings; for if you take away the men of action, you will have no men of letters. Take away Pericles’ statesmanship, and Phormio’s trophies for his naval victories at Rhium, and Nicias’s valiant deeds at Cythera and Megara and Corinth, Demosthenes’ Pylos, and Cleon’s four hundred captives, Tolmides’ circumnavigation of the Peloponnesus, and Myronides’ Cf. Thucydides, i. 108; iv. 95. victory over the Boeotians at Oenophyta-take these away and Thucydides is stricken from your list of writers. Take away Alcibiades ’ spirited exploits in the Hellespontine region, and those of Thrasyllus by Lesbos, and the overthrow by Theramenes of the oligarchy, Thrasybulus and Archinus and the uprising of the Seventy Cf. Xenophon, Hellenica, ii. 4. 2. from Phyle against the Spartan hegemony, and Conon’s restoration of Athens to her power on the sea - take these away and Cratippus An historian who continued Thucydides, claiming to be his contemporary (see E. Schwartz, Hermes, xliv. 496). is no more. Xenophon, to be sure, became his own history by writing of his generalship and his successes and recording that it was Themistogenes Cf. Xenophon, Hellenica, iii. 1. 2; M. MacLaren, Trans. Amer. Phil. Assoc. lxv. (1934) pp. 240-247. the Syracusan who had compiled an account of them, his purpose being to win greater credence for his narrative by referring to himself in the third person, thus favouring another with the glory of the authorship. But all the other historians, men like Cleitodemus, Diyllus, Cf. Moralia, 862 b; Müller, Frag. Hist. Graec. ii. 360-361. Philochorus, Phylarchus, have been for the exploits of others what actors are for plays, exhibiting the deeds of the generals and kings, and merging themselves with their characters as tradition records them, in order that they might share in a certain effulgence, so to speak, and splendour. For there is reflected from the men of action upon the men of letters an image of another’s glory, which shines again there, since the deed is seen, as in a mirror, through the agency of their words.

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

19 results
1. Hesiod, Works And Days, 377-378, 376 (8th cent. BCE - 7th cent. BCE) 376. To please a miser thus, for Giving live
2. Solon, Fragments, 36.19-36.21 (7th cent. BCE - 6th cent. BCE)
3. Pindar, Nemean Odes, 4.94 (6th cent. BCE - 5th cent. BCE)
4. Isocrates, Panegyricus, 28 (5th cent. BCE - 4th cent. BCE)
5. Isocrates, Orations, 16.32 (5th cent. BCE - 4th cent. BCE)
6. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE) 472a. for getting at the truth; since occasionally a man may actually be crushed by the number and reputation of the false witnesses brought against him. And so now you will find almost everybody, Athenians and foreigners, in agreement with you on the points you state, if you like to bring forward witnesses against the truth of what I say: if you like, there is Nicias, son of Niceratus, with his brothers, whose tripods are standing in a row in the Dionysium; or else Aristocrates, son of Scellias, whose goodly offering again is well known at Delphi ;
7. Thucydides, The History of The Peloponnesian War, 6.16.2-6.16.3 (5th cent. BCE - 4th cent. BCE) 6.16.2. The Hellenes, after expecting to see our city ruined by the war, concluded it to be even greater than it really is, by reason of the magnificence with which I represented it at the Olympic games, when I sent into the lists seven chariots, a number never before entered by any private person, and won the first prize, and was second and fourth, and took care to have everything else in a style worthy of my victory. Custom regards such displays as honourable, and they cannot be made without leaving behind them an impression of power. 6.16.3. Again, any splendour that I may have exhibited at home in providing choruses or otherwise, is naturally envied by my fellow-citizens, but in the eyes of foreigners has an air of strength as in the other instance. And this is no useless folly, when a man at his own private cost benefits not himself only, but his city:
8. Diodorus Siculus, Historical Library, 5.77.3 (1st cent. BCE - 1st cent. BCE) 5.77.3.  Such, then, are the myths which the Cretans recount of the gods who they claim were born in their land. They also assert that the honours accorded to the gods and their sacrifices and the initiatory rites observed in connection with the mysteries were handed down from Crete to the rest of men, and to support this they advance the following most weighty argument, as they conceive it: The initiatory rite which is celebrated by the Athenians in Eleusis, the most famous, one may venture, of them all, and that of Samothrace, and the one practised in Thrace among the Cicones, whence Orpheus came who introduced them — these are all handed down in the form of a mystery, whereas at Cnosus in Crete it has been the custom for ancient times that these initiatory rites should be handed down to all openly, and what is handed down among other peoples as not to be divulged, this the Cretans conceal from no one who may wish to inform himself upon such matters.
9. Horace, Odes, 3.1.1 (1st cent. BCE - 1st cent. BCE)
10. Philo of Alexandria, On The Special Laws, 3.4 (1st cent. BCE - missingth cent. CE) 3.4. But though I groan at my fate, I still hold out and resist, retaining in my soul that desire of instruction which has been implanted in it from my earliest youth, and this desire taking pity and compassion on me continually raises me up and alleviates my sorrow. And it is through this fondness for learning that I at times lift up my head, and with the eyes of my soul, which are indeed dim (for the mist of affairs, wholly inconsistent with their proper objects, has overshadowed their acute clear-sightedne
11. Plutarch, Alcibiades, 16.3 (1st cent. CE - 2nd cent. CE) 16.3. And indeed, his voluntary contributions of money, his support of public exhibitions, his unsurpassed munificence towards the city, the glory of his ancestry, the power of his eloquence, the comeliness and vigor of his person, together with his experience and prowess in war, made the Athenians lenient and tolerant towards everything else; they were forever giving the mildest of names to his transgressions, calling them the product of youthful spirits and ambition.
12. Plutarch, Cimon, 8.2-8.4, 10.3-10.4, 13.7, 14.3-14.4 (1st cent. CE - 2nd cent. CE)
13. Plutarch, Nicias, 3.1-3.2 (1st cent. CE - 2nd cent. CE)
14. Plutarch, Pericles, 11 (1st cent. CE - 2nd cent. CE)
15. Plutarch, Themistocles, 5, 22 (1st cent. CE - 2nd cent. CE)
16. Pausanias, Description of Greece, 1.22.7, 1.31.4, 4.1.5-4.1.7, 7.19.9, 8.15.1, 9.27.2, 9.30.12 (2nd cent. CE - 2nd cent. CE) 1.22.7. and in the picture are emblems of the victory his horses won at Nemea . There is also Perseus journeying to Seriphos, and carrying to Polydectes the head of Medusa, the legend about whom I am unwilling to relate in my description of Attica . Included among the paintings—I omit the boy carrying the water-jars and the wrestler of Timaenetus An unknown painter. —is Musaeus. I have read verse in which Musaeus receives from the North Wind the gift of flight, but, in my opinion, Onomacritus wrote them, and there are no certainly genuine works of Musaeus except a hymn to Demeter written for the Lycomidae. 1.31.4. Such is the legend. Phlya and Myrrhinus have altars of Apollo Dionysodotus, Artemis Light-bearer, Dionysus Flower-god, the Ismenian nymphs and Earth, whom they name the Great goddess; a second temple contains altars of Demeter Anesidora (Sender-up of Gifts), Zeus Ctesius (God of Gain), Tithrone Athena, the Maid First-born and the goddesses styled August. The wooden image at Myrrhinus is of Colaenis. 4.1.5. The first rulers then in this country were Polycaon, the son of Lelex, and Messene his wife. It was to her that Caucon, the son of Celaenus, son of Phlyus, brought the rites of the Great Goddesses from Eleusis . Phlyus himself is said by the Athenians to have been the son of Earth, and the hymn of Musaeus to Demeter made for the Lycomidae agrees. 4.1.6. But the mysteries of the Great Goddesses were raised to greater honor many years later than Caucon by Lycus, the son of Pandion, an oak-wood, where he purified the celebrants, being still called Lycus' wood. That there is a wood in this land so called is stated by Rhianus the Cretan:— By rugged Elaeum above Lycus' wood. Rhianus of Bene in Crete . See note on Paus. 4.6.1 . 4.1.7. That this Lycus was the son of Pandion is made clear by the lines on the statue of Methapus, who made certain improvements in the mysteries. Methapus was an Athenian by birth, an expert in the mysteries and founder of all kinds of rites. It was he who established the mysteries of the Cabiri at Thebes, and dedicated in the hut of the Lycomidae a statue with an inscription that amongst other things helps to confirm my account:— 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. 8.15.1. The people of Pheneus have also a sanctuary of Demeter, surnamed Eleusinian, and they perform a ritual to the goddess, saying that the ceremonies at Eleusis are the same as those established among themselves. For Naus, they assert, came to them because of an oracle from Delphi, being a grandson of Eumolpus. Beside the sanctuary of the Eleusinian has been set up Petroma, as it is called, consisting of two large stones fitted one to the other. 9.27.2. Most men consider Love to be the youngest of the gods and the son of Aphrodite. But Olen the Lycian, who composed the oldest Greek hymns, says in a hymn to Eileithyia that she was the mother of Love. Later than Olen, both Pamphos and Orpheus wrote hexameter verse, and composed poems on Love, in order that they might be among those sung by the Lycomidae to accompany the ritual. I read them after conversation with a Torchbearer. of these things I will make no further mention. Hesiod, Hes. Th. 116 foll. or he who wrote the Theogony fathered on Hesiod, writes, I know, that Chaos was born first, and after Chaos, Earth, Tartarus and Love. 9.30.12. Whoever has devoted himself to the study of poetry knows that the hymns of Orpheus are all very short, and that the total number of them is not great. The Lycomidae know them and chant them over the ritual of the mysteries. For poetic beauty they may be said to come next to the hymns of Homer, while they have been even more honored by the gods.
17. Demosthenes, Orations, 43.51, 45.74
18. Orphic Hymns., Fragments, 1
19. Vergil, Aeneis, 6.258 6.258. “0, guide me on, whatever path there be!

Subjects of this text:

subject	book bibliographic info
adoption	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 71
aeschylus,local,in panhellenic ritual setting	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 216
aiakos	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 216
aigina,aiginetans,and athens	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 216
aigina,aiginetans,commercial,maritime elite	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 216
aigina,aiginetans,economic role of	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 216
aigina,aiginetans,rivalry with athens	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 216
aigina,aiginetans	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 216
alcibiades	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 75
allegory,allegorical	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 4
amphicleia	Bernabe et al. (2013), Redefining Dionysos, 404
anepsios	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 40
anepsiôn paides	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 40
aroe	Bernabe et al. (2013), Redefining Dionysos, 404
arrival	Bernabe et al. (2013), Redefining Dionysos, 404
artemis,artemis triklaria	Bernabe et al. (2013), Redefining Dionysos, 404
athenian empire,and grain-supply	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 216
athenian empire,as system of economic dependencies	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 216
athenian empire,vs. euergetism	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 216
athens,and panhellenism	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 216
chorēgia	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 75
cimon	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 75
coinage	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 32
colony,greek	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 32
crown,crowned	Bernabe et al. (2013), Redefining Dionysos, 404
cult,cultic acts for specific cults, the corresponding god or place	Bernabe et al. (2013), Redefining Dionysos, 404
defending greeks and democracies,and economy	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 216
defending greeks and democracies,and thalassocracy	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 216
delos	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 75
demeter,demeter anesidora	Bernabe et al. (2013), Redefining Dionysos, 404
demeter	Bernabe et al. (2013), Redefining Dionysos, 404; Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 218; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 4
democracy,athenian,radicalisation of	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 75
dionysi,dionysoi,dionysoses	Bernabe et al. (2013), Redefining Dionysos, 404
dionysos,dionysos aisymnetes	Bernabe et al. (2013), Redefining Dionysos, 404
dionysos,dionysos anthios	Bernabe et al. (2013), Redefining Dionysos, 404
dionysos,dionysos as vegetation god	Bernabe et al. (2013), Redefining Dionysos, 404
dionysos	Bernabe et al. (2013), Redefining Dionysos, 404
dionysus	deJauregui (2010), Orphism and Christianity in Late Antiquity, 163
dromena	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 4
economy,early fifth-century,and definitions of panhellenism	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 216
economy,early fifth-century,and grain supply	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 216
economy,early fifth-century,athenocentric vs. internationalist	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 216
egypt,greco-roman	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 40
eleusinian,orpheus,orphic,samothracian	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 4
eleusis,eleusinian	Bernabe et al. (2013), Redefining Dionysos, 404
eleusis	deJauregui (2010), Orphism and Christianity in Late Antiquity, 163
elites,and grain-supply	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 216
elites,caught between aristocracy and democracy	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 216
elites,in athenian empire	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 216
elites,maritime and commercial	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 216
empedocles	deJauregui (2010), Orphism and Christianity in Late Antiquity, 163
epic poetry	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 4
epidoseis	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 75
epikleros,adoption	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 71
epikleros,law	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 40
epimenides	Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 218
eschatia	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 32
eueteria	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 216
eupatridai	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 32
eurypylos	Bernabe et al. (2013), Redefining Dionysos, 404
exile	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 40
fertility	Bernabe et al. (2013), Redefining Dionysos, 404
festivals	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 4
funerary,local myth in panhellenic	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 216
gaia	Bernabe et al. (2013), Redefining Dionysos, 404
grain-supply,and panhellenism	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 216
grain-supply,elite initiatives	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 216
great goddess	Bernabe et al. (2013), Redefining Dionysos, 404
half-siblings,uterine,cross-sex	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 40
hero	Bernabe et al. (2013), Redefining Dionysos, 404
hesiod	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 32
incest	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 40
initiates	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 4
insular,panhellenic	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 216
ischomachos	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 71
ismenides	Bernabe et al. (2013), Redefining Dionysos, 404
klismos / klision	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 4
kore,kore protogone	Bernabe et al. (2013), Redefining Dionysos, 404
kore	Bernabe et al. (2013), Redefining Dionysos, 404
laws,sumptuary	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 32
liturgies	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 75
locality,and panhellenism	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 216
lycomidai	Bernabe et al. (2013), Redefining Dionysos, 404
lykomids	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 4
lyra	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 4
melite	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 75
musaeus	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 4
mystic,mystical	Bernabe et al. (2013), Redefining Dionysos, 404
nicias	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 75
night,nocturnal	Bernabe et al. (2013), Redefining Dionysos, 404
nymph	Bernabe et al. (2013), Redefining Dionysos, 404
olenos dexamenos	Bernabe et al. (2013), Redefining Dionysos, 404
olympia,victories at	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 75
oracle,oracular	Bernabe et al. (2013), Redefining Dionysos, 404
orgiastic	Bernabe et al. (2013), Redefining Dionysos, 404
orpheus,literary author	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 4
orpheus	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 4
orphic,see hieros logos	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 4
orphic	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 4
otherworld	Bernabe et al. (2013), Redefining Dionysos, 404
panhellenism,competed over	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 216
panhellenism,contested visions of	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 216
panhellenism,delphi and	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 216
panhellenism,economic dimension of	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 216
panhellenism,expressed in song	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 216
panhellenism,kimon vs. themistokles	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 216
panhellenism,local claims to	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 216
panhellenism,tool in social contexts	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 216
panhellenism	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 216
patras	Bernabe et al. (2013), Redefining Dionysos, 404
performances of myth and ritual (also song),and economic patterns	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 216
persian wars,and panhellenism	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 216
phlya	Bernabe et al. (2013), Redefining Dionysos, 404; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 75
phlyas	Bernabe et al. (2013), Redefining Dionysos, 404
piraeus	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 216
plutarch	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 216
pluto	Bernabe et al. (2013), Redefining Dionysos, 404
poetry	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 4
profane,uninitiated	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 4
public building,avoidance of donations for	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 75
rites,ritual	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 4
rites	deJauregui (2010), Orphism and Christianity in Late Antiquity, 163
ruler-cult,sacrifice	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 75
sanctuary	Bernabe et al. (2013), Redefining Dionysos, 404
sethians	deJauregui (2010), Orphism and Christianity in Late Antiquity, 163
sicilian expedition	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 75
sparta,and athens,institutions	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 32, 40
succession	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 40
telesterion	Bernabe et al. (2013), Redefining Dionysos, 404
themistocles	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 75
themistokles,athenocentric visions	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 216
themistokles,panhellenism	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 216
triptolemos	Bernabe et al. (2013), Redefining Dionysos, 404
vegetation'	Bernabe et al. (2013), Redefining Dionysos, 404
weights and measures	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 32
widow/widower,remarriage	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 40
zeus,zeus ktesios	Bernabe et al. (2013), Redefining Dionysos, 404
zeus	deJauregui (2010), Orphism and Christianity in Late Antiquity, 163
zeus hellanios,and claims to panhellenism	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 216
zeus hellanios	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 216