The Ancient Mediterranean Religions Index Database

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158 results for "festivals"

1. Hebrew Bible, Leviticus, 23.40 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •impression of dionysiac festival Found in books: Schwartz (2008) 378

23.40. "And ye shall take you on the first day the fruit of goodly trees, branches of palm-trees, and boughs of thick trees, and willows of the brook, and ye shall rejoice before the LORD your God seven days.",

2. Hesiod, Works And Days, 504 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •athens, dionysus and dionysian festivals in Found in books: Simon (2021) 300

504. These steps, your fields of corn shall surely teem

3. Homer, Iliad, 16.22 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •dionysiac festival Found in books: Eidinow (2007) 272

16.22. / Then with a heavy groan, didst thou make answer, O knight Patroclus:O Achilles, son of Peleus, far the mightiest of the Achaeans, be not wroth; so great a sorrow hath overmastered the Achaeans. For verily all they that aforetime were bravest, lie among the ships smitten by darts or wounded with spear-thrusts.

4. Hesiod, Catalogue of Women, None (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •dionysiac festival Found in books: Eidinow (2007) 272

5. Aeschylus, Seven Against Thebes, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •judges, of the dionysian festival Found in books: Jouanna (2018) 77

6. Heraclitus of Ephesus, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •dionysia festival Found in books: Bernabe et al (2013) 101

7. Aristophanes, The Women Celebrating The Thesmophoria, 168 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •judges, of the dionysian festival Found in books: Jouanna (2018) 82

168. ταῦτ' ἄρ' ὁ Φιλοκλέης αἰσχρὸς ὢν αἰσχρῶς ποιεῖ,

8. Aristophanes, Wasps, 461 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •judges, of the dionysian festival Found in books: Jouanna (2018) 653

461. ἀλλὰ μὰ Δί' οὐ ῥᾳδίως οὕτως ἂν αὐτοὺς διέφυγες,

9. Plato, Menexenus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •dionysia festivals, great or city d. Found in books: Liapis and Petrides (2019) 291

239b. καὶ ἰδίᾳ καὶ δημοσίᾳ, οἰόμενοι δεῖν ὑπὲρ τῆς ἐλευθερίας καὶ Ἕλλησιν ὑπὲρ Ἑλλήνων μάχεσθαι καὶ βαρβάροις ὑπὲρ ἁπάντων τῶν Ἑλλήνων. Εὐμόλπου μὲν οὖν καὶ Ἀμαζόνων ἐπιστρατευσάντων ἐπὶ τὴν χώραν καὶ τῶν ἔτι προτέρων ὡς ἠμύναντο, καὶ ὡς ἤμυναν Ἀργείοις πρὸς Καδμείους καὶ Ἡρακλείδαις πρὸς Ἀργείους, ὅ τε χρόνος βραχὺς ἀξίως διηγήσασθαι, ποιηταί τε αὐτῶν ἤδη καλῶς τὴν ἀρετὴν ἐν μουσικῇ ὑμνήσαντες εἰς πάντας μεμηνύκασιν· ἐὰν οὖν ἡμεῖς

239b. deeming it their duty to fight in the cause of freedom alike with Greeks on behalf of Greeks and with barbarians on behalf of the whole of Greece . The story of how they repulsed Eumolpus and the Amazons, and still earlier invaders, when they marched upon our country, and how they defended the Argives against the Cadmeians and the Heracleidae against the Argives, is a story which our time is too short to relate as it deserves, and already their valor has been adequately celebrated in song by poets who have made it known throughout the world;

10. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Liapis and Petrides (2019) 152

659b. ἐπεκαλέσατο μέλλων κρίνειν, ἐκ τούτου ψευδόμενον ἀποφαίνεσθαι ῥᾳθύμως τὴν κρίσιν· οὐ γὰρ μαθητὴς ἀλλὰ διδάσκαλος, ὥς γε τὸ δίκαιον, θεατῶν μᾶλλον ὁ κριτὴς καθίζει, καὶ ἐναντιωσόμενος τοῖς τὴν ἡδονὴν μὴ προσηκόντως μηδὲ ὀρθῶς ἀποδιδοῦσι θεαταῖς. ἐξῆν γὰρ δὴ τῷ παλαιῷ τε καὶ Ἑλληνικῷ νόμῳ, οὐ καθάπερ ὁ Σικελικός τε καὶ Ἰταλικὸς νόμος νῦν, τῷ πλήθει τῶν θεατῶν ἐπιτρέπων καὶ τὸν νικῶντα διακρίνων χειροτονίαις, διέφθαρκε μὲν τοὺς ποιητὰς αὐτούς

659b. For, rightly speaking, the judge sits not as a pupil, but rather as a teacher of the spectators, being ready to oppose those who offer them pleasure in a way that is unseemly or wrong; and that is what the present law of Sicily and Italy actually does: by entrusting the decision to the spectators, who award the prize by show of hands, not only has it corrupted the poet

11. Plato, Ion, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •dionysiac festival Found in books: Eidinow (2007) 300

536a. ῥαψῳδὸς καὶ ὑποκριτής, ὁ δὲ πρῶτος αὐτὸς ὁ ποιητής· ὁ δὲ θεὸς διὰ πάντων τούτων ἕλκει τὴν ψυχὴν ὅποι ἂν βούληται τῶν ἀνθρώπων, ἀνακρεμαννὺς ἐξ ἀλλήλων τὴν δύναμιν. καὶ ὥσπερ ἐκ τῆς λίθου ἐκείνης ὁρμαθὸς πάμπολυς ἐξήρτηται χορευτῶν τε καὶ διδασκάλων καὶ ὑποδιδασκάλων, ἐκ πλαγίου ἐξηρτημένων τῶν τῆς Μούσης ἐκκρεμαμένων δακτυλίων. καὶ ὁ μὲν τῶν ποιητῶν ἐξ ἄλλης Μούσης, ὁ δὲ ἐξ ἄλλης ἐξήρτηται—ὀνομάζομεν δὲ αὐτὸ κατέχεται, τὸ δέ

536a. You, the rhapsode and actor, are the middle ring; the poet himself is the first; but it is the god who through the whole series draws the souls of men whithersoever he pleases, making the power of one depend on the other. And, just as from the magnet, there is a mighty chain of choric performers and masters and under-masters suspended by side-connections from the rings that hang down from the Muse. One poet is suspended from one Muse, another from another:

12. Plato, Euthyphro, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010) 92

6b. ΕΥΘ. καὶ ἔτι γε τούτων θαυμασιώτερα, ὦ Σώκρατες, ἃ οἱ πολλοὶ οὐκ ἴσασιν. ΣΩ. καὶ πόλεμον ἆρα ἡγῇ σὺ εἶναι τῷ ὄντι ἐν τοῖς θεοῖς πρὸς ἀλλήλους, καὶ ἔχθρας γε δεινὰς καὶ μάχας καὶ ἄλλα τοιαῦτα πολλά, οἷα λέγεταί τε ὑπὸ τῶν ποιητῶν, καὶ ὑπὸ τῶν

6b. Euthyphro. Yes, and still more wonderful things than these, Socrates, which most people do not know. Socrates. And so you believe that there was really war between the gods, and fearful enmities and battles and other things of the sort, such as are told of by the poets and represented in varied design

13. Lysias, On A Wound By Premeditation, 3 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •judges, of the dionysian festival Found in books: Jouanna (2018) 650

14. Isocrates, Trapeziticus, 34, 33 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Jouanna (2018) 650

15. Euripides, Bacchae, 123-127, 129-134, 58-59, 6, 78-82, 128 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Liapis and Petrides (2019) 27

128. αὐλῶν πνεύματι ματρός τε Ῥέας ἐς

16. Euripides, Ion, 417-418, 420-424, 452-471, 419 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015) 184

17. Euripides, Suppliant Women, 522-530 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Liapis and Petrides (2019) 291

18. Herodotus, Histories, 2.49, 5.83 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •athens, dionysus and dionysian festivals in •dionysiac festival Found in books: Eidinow (2007) 300; Simon (2021) 318

2.49. Now then, it seems to me that Melampus son of Amytheon was not ignorant of but was familiar with this sacrifice. For Melampus was the one who taught the Greeks the name of Dionysus and the way of sacrificing to him and the phallic procession; he did not exactly unveil the subject taking all its details into consideration, for the teachers who came after him made a fuller revelation; but it was from him that the Greeks learned to bear the phallus along in honor of Dionysus, and they got their present practice from his teaching. ,I say, then, that Melampus acquired the prophetic art, being a discerning man, and that, besides many other things which he learned from Egypt , he also taught the Greeks things concerning Dionysus, altering few of them; for I will not say that what is done in Egypt in connection with the god and what is done among the Greeks originated independently: for they would then be of an Hellenic character and not recently introduced. ,Nor again will I say that the Egyptians took either this or any other custom from the Greeks. But I believe that Melampus learned the worship of Dionysus chiefly from Cadmus of Tyre and those who came with Cadmus from Phoenicia to the land now called Boeotia . 5.83. Now at this time, as before it, the Aeginetans were in all matters still subject to the Epidaurians and even crossed to Epidaurus for the hearing of their own private lawsuits. From this time, however, they began to build ships, and stubbornly revolted from the Epidaurians. ,In the course of this struggle, they did the Epidaurians much damage and stole their images of Damia and Auxesia. These they took away and set them up in the middle of their own country at a place called Oea, about twenty furlongs distant from their city. ,Having set them up in this place they sought their favor with sacrifices and female choruses in the satirical and abusive mode. Ten men were appointed providers of a chorus for each of the deities, and the choruses aimed their raillery not at any men but at the women of the country. The Epidaurians too had the same rites, and they have certain secret rites as well.

19. Epicharmus, Fragments, 103 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •dionysiac festival Found in books: Eidinow (2007) 300

20. Aristophanes, Frogs, 312-314, 920-921, 923, 922 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015) 180

922. τί σκορδινᾷ καὶ δυσφορεῖς; ὅτι αὐτὸν ἐξελέγχω.

21. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •judges, of the dionysian festival Found in books: Jouanna (2018) 79

22. Isocrates, Orations, 4.56-4.60 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •dionysia festivals, great or city d. Found in books: Liapis and Petrides (2019) 291

23. Aristophanes, Lysistrata, 387-398 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015) 252

398. τοιαῦτ' ἀπ' αὐτῶν ἐστιν ἀκόλαστ' ᾄσματα.

24. Sophocles, Oedipus The King, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •judges, of the dionysian festival Found in books: Jouanna (2018) 653

25. Aristophanes, Acharnians, 1224, 504-506 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Barbato (2020) 26

506. ἥκουσιν οὔτ' ἐκ τῶν πόλεων οἱ ξύμμαχοι:

26. Aristophanes, Birds, 1101-1104, 1114-1115, 279, 445-447, 785-789, 1291 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Jouanna (2018) 653

1291. πολλοῖσιν ὀρνίθων ὀνόματ' ἦν κείμενα.

27. Thucydides, The History of The Peloponnesian War, 1.8.1, 2.68, 3.104.1-3.104.2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •dionysos (bacchus, god), dionysia festivals •festivals, dionysia •dionysiac festival Found in books: Eidinow (2007) 272; Eidinow and Kindt (2015) 180

1.8.1. καὶ οὐχ ἧσσον λῃσταὶ ἦσαν οἱ νησιῶται, Κᾶρές τε ὄντες καὶ Φοίνικες: οὗτοι γὰρ δὴ τὰς πλείστας τῶν νήσων ᾤκησαν. μαρτύριον δέ: Δήλου γὰρ καθαιρομένης ὑπὸ Ἀθηναίων ἐν τῷδε τῷ πολέμῳ καὶ τῶν θηκῶν ἀναιρεθεισῶν ὅσαι ἦσαν τῶν τεθνεώτων ἐν τῇ νήσῳ, ὑπὲρ ἥμισυ Κᾶρες ἐφάνησαν, γνωσθέντες τῇ τε σκευῇ τῶν ὅπλων ξυντεθαμμένῃ καὶ τῷ τρόπῳ ᾧ νῦν ἔτι θάπτουσιν. 3.104.1. τοῦ δ’ αὐτοῦ χειμῶνος καὶ Δῆλον ἐκάθηραν Ἀθηναῖοι κατὰ χρησμὸν δή τινα. ἐκάθηρε μὲν γὰρ καὶ Πεισίστρατος ὁ τύραννος πρότερον αὐτήν, οὐχ ἅπασαν, ἀλλ’ ὅσον ἀπὸ τοῦ ἱεροῦ ἐφεωρᾶτο τῆς νήσου: τότε δὲ πᾶσα ἐκαθάρθη τοιῷδε τρόπῳ. 3.104.2. θῆκαι ὅσαι ἦσαν τῶν τεθνεώτων ἐν Δήλῳ, πάσας ἀνεῖλον, καὶ τὸ λοιπὸν προεῖπον μήτε ἐναποθνῄσκειν ἐν τῇ νήσῳ μήτε ἐντίκτειν, ἀλλ’ ἐς τὴν Ῥήνειαν διακομίζεσθαι. ἀπέχει δὲ ἡ Ῥήνεια τῆς Δήλου οὕτως ὀλίγον ὥστε Πολυκράτης ὁ Σαμίων τύραννος ἰσχύσας τινὰ χρόνον ναυτικῷ καὶ τῶν τε ἄλλων νήσων ἄρξας καὶ τὴν Ῥήνειαν ἑλὼν ἀνέθηκε τῷ Ἀπόλλωνι τῷ Δηλίῳ ἁλύσει δήσας πρὸς τὴν Δῆλον. καὶ τὴν πεντετηρίδα τότε πρῶτον μετὰ τὴν κάθαρσιν ἐποίησαν οἱ Ἀθηναῖοι τὰ Δήλια.

1.8.1. The islanders, too, were great pirates. These islanders were Carians and Phoenicians, by whom most of the islands were colonized, as was proved by the following fact. During the purification of Delos by Athens in this war all the graves in the island were taken up, and it was found that above half their inmates were Carians: they were identified by the fashion of the arms buried with them, and by the method of interment, which was the same as the Carians still follow. 3.104.1. The same winter the Athenians purified Delos , in compliance, it appears, with a certain oracle. It had been purified before by Pisistratus the tyrant; not indeed the whole island, but as much of it as could be seen from the temple. All of it was, however, now purified in the following way. 3.104.2. All the sepulchres of those that had died in Delos were taken up, and for the future it was commanded that no one should be allowed either to die or to give birth to a child in the island; but that they should be carried over to Rhenea, which is so near to Delos that Polycrates, tyrant of Samos , having added Rhenea to his other island conquests during his period of naval ascendancy, dedicated it to the Delian Apollo by binding it to Delos with a chain. The Athenians, after the purification, celebrated, for the first time, the quinquennial festival of the Delian games.

28. Aristophanes, Women of The Assembly, 1155-1162, 1154 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Jouanna (2018) 650

1154. σμικρὸν δ' ὑποθέσθαι τοῖς κριταῖσι βούλομαι.

29. Xenophon, The Cavalry General, 3.2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •festival, dionysia Found in books: Athanassaki and Titchener (2022) 134

30. Aristophanes, Clouds, 1115-1116, 1265 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Liapis and Petrides (2019) 38

1265. ἵππων ἐμῶν, ὦ Παλλὰς ὥς μ' ἀπώλεσας.

31. Lycophron, Alexandra, 72-85 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Liapis and Petrides (2019) 92

85. φέρβοντο φῶκαι λέκτρα θουρῶσαι βροτῶν.

32. Demosthenes, On The Crown, 259-260 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015) 263

33. Demosthenes, Against Meidias, 17 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •judges, of the dionysian festival Found in books: Jouanna (2018) 650

34. Philemon, Fragments, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •dionysia festivals, great or city d. Found in books: Liapis and Petrides (2019) 180, 181

35. Aeschines, Letters, 1.157 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •dramatic festivals, rural dionysia Found in books: Barbato (2020) 27

36. Aristotle, Poetics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Liapis and Petrides (2019) 276

37. Aristotle, Athenian Constitution, 3.1-3.2, 43.6 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015) 263, 267

38. Plautus, Trinummus, 858 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •dionysiac festival Found in books: Eidinow (2007) 300

39. Plautus, Persa, 159-160 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Eidinow (2007) 300

40. Eratosthenes, Catasterismi, 13 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •dramatic festivals, rural dionysia Found in books: Barbato (2020) 27

41. Septuagint, Judith, 15.12 (2nd cent. BCE - 0th cent. CE) Tagged with subjects: •impression of dionysiac festival Found in books: Schwartz (2008) 378

15.12. Then all the women of Israel gathered to see her, and blessed her, and some of them performed a dance for her; and she took branches in her hands and gave them to the women who were with her;

42. Septuagint, 1 Maccabees, 13.51 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •impression of dionysiac festival Found in books: Schwartz (2008) 378

13.51. On the twenty-third day of the second month, in the one hundred and seventy-first year, the Jews entered it with praise and palm branches, and with harps and cymbals and stringed instruments, and with hymns and songs, because a great enemy had been crushed and removed from Israel.

43. Septuagint, 2 Maccabees, 6.7, 10.1-10.8, 14.4 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •impression of dionysiac festival Found in books: Schwartz (2008) 378

6.7. On the monthly celebration of the king's birthday, the Jews were taken, under bitter constraint, to partake of the sacrifices; and when the feast of Dionysus came, they were compelled to walk in the procession in honor of Dionysus, wearing wreaths of ivy.' 10.1. Now Maccabeus and his followers, the Lord leading them on, recovered the temple and the city;' 10.2. and they tore down the altars which had been built in the public square by the foreigners, and also destroyed the sacred precincts.' 10.3. They purified the sanctuary, and made another altar of sacrifice; then, striking fire out of flint, they offered sacrifices, after a lapse of two years, and they burned incense and lighted lamps and set out the bread of the Presence.' 10.4. And when they had done this, they fell prostrate and besought the Lord that they might never again fall into such misfortunes, but that, if they should ever sin, they might be disciplined by him with forbearance and not be handed over to blasphemous and barbarous nations.' 10.5. It happened that on the same day on which the sanctuary had been profaned by the foreigners, the purification of the sanctuary took place, that is, on the twenty-fifth day of the same month, which was Chislev.' 10.6. And they celebrated it for eight days with rejoicing, in the manner of the feast of booths, remembering how not long before, during the feast of booths, they had been wandering in the mountains and caves like wild animals.' 10.7. Therefore bearing ivy-wreathed wands and beautiful branches and also fronds of palm, they offered hymns of thanksgiving to him who had given success to the purifying of his own holy place.' 10.8. They decreed by public ordice and vote that the whole nation of the Jews should observe these days every year." 14.4. and went to King Demetrius in about the one hundred and fifty-first year, presenting to him a crown of gold and a palm, and besides these some of the customary olive branches from the temple. During that day he kept quiet.'

44. Posidonius Apamensis Et Rhodius, Fragments, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •festivals, dionysiac Found in books: Cosgrove (2022) 107

45. Cicero, On The Nature of The Gods, 1.34.76, 2.32.69 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •dionysiac festival Found in books: Eidinow (2007) 272

46. Horace, Ars Poetica, 220-222, 224-239, 223 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Liapis and Petrides (2019) 121

47. Diodorus Siculus, Historical Library, 15.17.3, 16.91, 17.16.3 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •dionysiac festival •festivals with tragic performances (other than dionysia), olympia, at dion Found in books: Eidinow (2007) 272; Liapis and Petrides (2019) 152

15.17.3. When the rout became general, the Carthaginians pursued the more eagerly and called out to one another to take no one captive; and so all who were caught were put to death and the whole region close at hand was heaped with dead. 16.91. 1. When Pythodorus was archon at Athens, the Romans elected as consuls Quintus Publius and Tiberius Aemilius Mamercus, and the one hundred and eleventh celebration of the Olympic Games took place, in which Cleomantis of Cleitor won the foot-race.,2. In this year, King Philip, installed as leader by the Greeks, opened the war with Persia by sending into Asia as an advance party Attalus and Parmenion, assigning to them a part of his forces and ordering them to liberate the Greek cities, while he himself, wanting to enter upon the war with the god's approval, asked the Pythia whether he would conquer the king of the Persians. She gave him the following response: "Wreathed is the bull. All is done. There is also the one who will smite him." ,3. Now Philip found this response ambiguous but accepted it in a sense favourable to himself, namely that the oracle foretold that the Persian would be slaughtered like a sacrificial victim. Actually, however, it was not so, and it meant that Philip himself in the midst of a festival and holy sacrifices, like the bull, would be stabbed to death while decked with a garland.,4. In any event, he thought that the gods supported him and was very happy to think that Asia would be made captive under the hands of the Macedonians. Straightway he set in motion plans for gorgeous sacrifices to the gods joined with the wedding of his daughter Cleopatra, whose mother was Olympias; he had given her in marriage to Alexander king of Epirus, Olympias' own brother.,5. He wanted as many Greeks as possible to take part in the festivities in honour of the gods, and so planned brilliant musical contests and lavish banquets for his friends and guests.,6. Out of all Greece he summoned his personal guest-friends and ordered the members of his court to bring along as many as they could of their acquaintances from abroad. He was determined to show himself to the Greeks as an amiable person and to respond to the honours conferred when he was appointed to the supreme command with appropriate entertainment. 17.16.3. He then proceeded to show them where their advantage lay and by appeals aroused their enthusiasm for the contests which lay ahead. He made lavish sacrifices to the gods at Dium in Macedonia and held the dramatic contests in honour of Zeus and the Muses which ArchelaÃ¼s, one of his predecessors, had instituted.

48. Hyginus, Fabulae (Genealogiae), 72 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •dionysia festivals, great or city d. Found in books: Liapis and Petrides (2019) 36

49. Ovid, Metamorphoses, 1.163, 1.379 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •dionysiac festival Found in books: Eidinow (2007) 272

1.163. Quae pater ut summa vidit Saturnius arce, 1.379. dic, Themi, qua generis damnum reparabile nostri

50. Plutarch, Alexander The Great, 72.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •dionysia festivals, great or city d. •festivals with tragic performances (other than dionysia), olympia, at dion Found in books: Liapis and Petrides (2019) 153

72.1. ὡς δὲ ἧκεν εἰς Ἐκβάτανα τῆς Μηδίας καὶ διῴκησε τὰ κατεπείγοντα, πάλιν ἦν ἐν θεάτροις καὶ πανηγύρεσιν, ἅτε δὴ τρισχιλίων αὐτῷ τεχνιτῶν ἀπὸ τῆς Ἑλλάδος ἀφιγμένων. ἔτυχε δὲ περὶ τὰς ἡμέρας ἐκείνας Ἡφαιστίων πυρέσσων· οἷα δὲ νέος καὶ στρατιωτικὸς οὐ φέρων ἀκριβῆ δίαιταν, ἅμα τῷ τὸν ἰατρὸν Γλαῦκον ἀπελθεῖν εἰς τὸ θέατρον περὶ ἄριστον γενόμενος καὶ καταφαγὼν ἀλεκτρυόνα ἑφθὸν καὶ ψυκτῆρα μέγαν ἐκπιὼν οἴνου κακῶς ἔσχε καὶ μικρὸν διαλιπὼν ἀπέθανε.

72.1. When he came to Ecbatana in Media and had transacted the business that was urgent, he was once more much occupied with theatres and festivals, since three thousand artists had come to him from Greece. But during this time it chanced that Hephaestion had a fever; and since, young man and soldier that he was, he could not submit to a strict regimen, as soon as Glaucus, his physician, had gone off to the theatre, he sat down to breakfast, ate a boiled fowl, drank a huge cooler of wine, fell sick, and in a little while died.

51. Plutarch, Roman Questions, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •festival, dionysia Found in books: Athanassaki and Titchener (2022) 33

267d. Why is it that it is forbidden to slave-women to set foot in the shrine of Matuta, and why do the women bring in one slave-woman only and slap her on the head and beat her? Is the beating of this slave but a symbol of the prohibition, and do they prevent the others from entering because of the legend? For Ino is said to have become madly jealous of a slave-woman on her husband's account, and to have vented her madness on her son. The Greeks relate that the slave was an Aetolian by birth and that her name was Antiphera. Wherefore also in my native town, Chaeroneia, the temple-guardian stands before the precinct of Leucothea and, taking a whip in his hand, makes proclamation: "Let no slave enter, nor any Aetolian, man or woman!"

52. Plutarch, Table Talk, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Schwartz (2008) 378

53. Plutarch, Alcibiades, 18.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •dionysos (bacchus, god), dionysia festivals •festivals, dionysia Found in books: Eidinow and Kindt (2015) 252

54. Plutarch, Agesilaus, 33.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •dionysos (bacchus, god), dionysia festivals •festivals, dionysia Found in books: Eidinow and Kindt (2015) 469

55. Plutarch, Camillus, 5.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •festival, dionysia Found in books: Athanassaki and Titchener (2022) 33

5.1. ἡ δὲ σύγκλητος εἰς τὸ δέκατον ἔτος τοῦ πολέμου καταλύσασα τὰς ἄλλας ἀρχὰς δικτάτορα Κάμιλλον ἀπέδειξεν ἵππαρχον δʼ ἐκεῖνος αὑτῷ προσελόμενος Κορνήλιον Σκηπίωνα, πρῶτον μὲν εὐχὰς ἐποιήσατο τοῖς θεοῖς ἐπὶ τῷ πολέμῳ τέλος εὐκλεὲς λαβόντι τὰς μεγάλας θέας ἄξειν καὶ νεὼν θεᾶς, ἣν Μητέρα Ματοῦταν καλοῦσι Ῥωμαῖοι, καθιερώσειν.

5.1. In the tenth year of the war, 396 B.C. the Senate abolished the other magistracies and appointed Camillus dictator. After choosing Cornelius Scipio as his master of horse, in the first place he made solemn vows to the gods that, in case the war had a glorious ending, he would celebrate the great games in their honour, and dedicate a temple to a goddess whom the Romans call Mater Matuta.

56. Plutarch, Greek Questions, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •festival, dionysia Found in books: Athanassaki and Titchener (2022) 78

57. Plutarch, Cimon, 2.2, 7.1-7.2, 8.7-8.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •festival, dionysia •judges, of the dionysian festival •tetralogy, in the dionysian festival •dionysia festivals, great or city d. Found in books: Athanassaki and Titchener (2022) 33; Jouanna (2018) 76, 77, 78, 79, 80; Liapis and Petrides (2019) 342, 343

2.2. οἱ λέγοντες ὑπὲρ τῆς πόλεως ἐπεκαλοῦντο τὴν Λουκούλλου μαρτυρίαν, γράψαντος δὲ τοῦ στρατηγοῦ πρὸς Λούκουλλον ἐκεῖνος ἐμαρτύρησε τἀληθῆ, καὶ τὴν δίκην οὕτως ἀπέφυγεν ἡ πόλις κινδυνεύουσα περὶ τῶν μεγίστων. ἐκεῖνοι μὲν οὖν οἱ τότε σωθέντες εἰκόνα τοῦ Λουκούλλου λιθίνην ἐν ἀγορᾷ παρὰ τὸν Διόνυσον ἀνέστησαν, ἡμεῖς δʼ, εἰ καὶ πολλαῖς ἡλικίαις λειπόμεθα, τὴν μὲν χάριν οἰόμεθα διατείνειν καὶ πρὸς ἡμᾶς τοὺς νῦν ὄντας, 7.1. Κίμων δέ, τῶν συμμάχων ἤδη προσκεχωρηκότων αὐτῷ, στρατηγὸς εἰς Θρᾴκην ἔπλευσε, πυνθανόμενος Περσῶν ἄνδρας ἐνδόξους καὶ συγγενεῖς βασιλέως Ἠϊόνα πόλιν παρὰ τῷ Στρυμόνι κειμένην ποταμῷ κατέχοντας ἐνοχλεῖν τοῖς περὶ τὸν τόπον ἐκεῖνον Ἕλλησι. 7.2. πρῶτον μὲν οὖν αὐτοὺς μάχῃ τοὺς Πέρσας ἐνίκησε καὶ κατέκλεισεν εἰς τὴν πόλιν· ἔπειτα τοὺς ὑπὲρ Στρυμόνα Θρᾷκας, ὅθεν αὐτοῖς ἐφοίτα σῖτος, ἀναστάτους ποιῶν καὶ τὴν χώραν παραφυλάττων ἅπασαν εἰς τοσαύτην ἀπορίαν τοὺς πολιορκουμένους κατέστησεν, ὥστε Βούτην τὸν βασιλέως στρατηγὸν ἀπογνόντα τὰ πράγματα τῇ πόλει πῦρ ἐνεῖναι καὶ συνδιαφθεῖραι μετὰ τῶν φίλων καὶ τῶν χρημάτων ἑαυτόν. 8.7. ἔθεντο δʼ εἰς μνήμην αὐτοῦ καὶ τὴν τῶν τραγῳδῶν κρίσιν ὀνομαστὴν γενομένην. πρώτην γὰρ διδασκαλίαν τοῦ Σοφοκλέους ἔτι νέου καθέντος, Ἀψεφίων ὁ ἄρχων, φιλονεικίας οὔσης καὶ παρατάξεως τῶν θεατῶν, κριτὰς μὲν οὐκ ἐκλήρωσε τοῦ ἀγῶνος, ὡς δὲ Κίμων μετὰ τῶν συστρατήγων προελθὼν εἰς τὸ θέατρον ἐποιήσατο τῷ θεῷ τὰς νενομισμένας σπονδάς, οὐκ ἀφῆκεν αὐτοὺς ἀπελθεῖν, ἀλλʼ ὁρκώσας ἠνάγκασε καθίσαι καὶ κρῖναι δέκα ὄντας, ἀπὸ φυλῆς μιᾶς ἕκαστον. 8.8. ὁ μὲν οὖν ἀγὼν καὶ διὰ τὸ τῶν κριτῶν ἀξίωμα τὴν φιλοτιμίαν ὑπερέβαλε. νικήσαντος δὲ τοῦ Σοφοκλέους λέγεται τὸν Αἰσχύλον περιπαθῆ γενόμενον καὶ βαρέως ἐνεγκόντα χρόνον οὐ πολὺν Ἀθήνησι διαγαγεῖν, εἶτʼ οἴχεσθαι διʼ ὀργὴν εἰς Σικελίαν, ὅπου καὶ τελευτήσας περὶ Γέλαν τέθαπται.

2.2. 7.1. 7.2. 8.7. 8.8.

58. Plutarch, On Brotherly Love, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •festival, dionysia Found in books: Athanassaki and Titchener (2022) 33

492d. And when his brother Iphicles fell at the battle in Lacedaemon, Heracles was filled with great grief and retired from the entire Peloponnesus. And Leucothea, also, when her sister died, brought up her child and helped to have him consecrated together with herself as a god; whence it is that the women of Rome in the festival of Leucothea, whom they call Matuta, take in their arms and honour, not their own, but their sisters' children.

59. Plutarch, Moralia, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Liapis and Petrides (2019) 236

60. Josephus Flavius, Jewish Antiquities, 13.372 (1st cent. CE - 1st cent. CE) Tagged with subjects: •impression of dionysiac festival Found in books: Schwartz (2008) 378

13.372. 5. As to Alexander, his own people were seditious against him; for at a festival which was then celebrated, when he stood upon the altar, and was going to sacrifice, the nation rose upon him, and pelted him with citrons [which they then had in their hands, because] the law of the Jews required that at the feast of tabernacles every one should have branches of the palm tree and citron tree; which thing we have elsewhere related. They also reviled him, as derived from a captive, and so unworthy of his dignity and of sacrificing.

61. Longinus, On The Sublime, 15.2-15.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •dionysia festivals, great or city d. Found in books: Liapis and Petrides (2019) 343

62. Plutarch, Comparison of Numa With Lycurgus, 19.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •dionysos (bacchus, god), dionysia festivals •festivals, dionysia Found in books: Eidinow and Kindt (2015) 469

63. Plutarch, Demetrius, 12 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •dionysia festivals, great or city d. Found in books: Liapis and Petrides (2019) 343

64. New Testament, 1 Corinthians, 8.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •festivals, dionysian Found in books: Breytenbach and Tzavella (2022) 87

8.6. [ἀλλʼ] ἡμῖν εἷς θεὸς ὁ πατήρ, ἐξ οὗ τὰ πάντα καὶ ἡμεῖς εἰς αὐτόν, καὶ εἷς κύριος Ἰησοῦς Χριστός, διʼ οὗ τὰ πάντα καὶ ἡμεῖς διʼ αὐτοῦ. Ἀλλʼ οὐκ ἐν πᾶσιν ἡ γνῶσις·

8.6. yet to us there is one God, the Father, of whom are allthings, and we for him; and one Lord, Jesus Christ, through whom areall things, and we live through him.

65. New Testament, Acts, 17.34 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •festivals, dionysian Found in books: Breytenbach and Tzavella (2022) 255

17.34. τινὲς δὲ ἄνδρες κολληθέντες αὐτῷ ἐπίστευσαν, ἐν οἷς καὶ Διονύσιος [ὁ] Ἀρεοπαγίτης καὶ γυνὴ ὀνόματι Δάμαρις καὶ ἕτεροι σὺν αὐτοῖς. pb n="289" /

17.34. But certain men joined with him, and believed, among whom also was Dionysius the Areopagite, and a woman named Damaris, and others with them.

66. New Testament, Colossians, 3.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •festivals, dionysian Found in books: Breytenbach and Tzavella (2022) 87

3.6. διʼ ἃ ἔρχεται ἡ ὀργὴ τοῦ θεοῦ·

3.6. for which things' sake the wrath of God comes on the sons of disobedience.

67. Plutarch, Nicias, 13.11, 29.3-29.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •dionysos (bacchus, god), dionysia festivals •festivals, dionysia •judges, of the dionysian festival Found in books: Eidinow and Kindt (2015) 252; Jouanna (2018) 82

29.3. τότε γοῦν φασι τῶν σωθέντων οἴκαδε συχνοὺς ἀσπάσασθαι τὸν Εὐριπίδην φιλοφρόνως, καὶ διηγεῖσθαι τοὺς μέν, ὅτι δουλεύοντες ἀφείθησαν ἐκδιδάξαντες ὅσα τῶν ἐκείνου ποιημάτων ἐμέμνηντο, τοὺς δʼ, ὅτι πλανώμενοι μετὰ τὴν μάχην τροφῆς καὶ ὕδατος μετέλαβον τῶν μελῶν ᾄσαντες. οὐ δεῖ δὴ θαυμάζειν ὅτι τοὺς Καυνίους φασὶ πλοίου προσφερομένου τοῖς λιμέσιν ὑπὸ λῃστρίδων διωκομένου μὴ δέχεσθαι τὸ πρῶτον, ἀλλʼ ἀπείργειν, εἶτα μέντοι διαπυνθανομένους εἰ γινώσκουσιν ᾄσματα τῶν Εὐριπίδου, φησάντων ἐκείνων, οὕτω παρεῖναι καὶ καταγαγεῖν τὸ πλοῖον.

29.3.

68. New Testament, John, 12.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •impression of dionysiac festival Found in books: Schwartz (2008) 378

12.13. ἔλαβον τὰ βαΐα τῶν φοινίκων καὶ ἐξῆλθον εἰς ὑπάντησιν αὐτῷ, καὶ ἐκραύγαζον Ὡσαννά, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου, καὶ ὁ βασιλεὺς τοῦ Ἰσραήλ.

12.13. they took the branches of the palm trees, and went out to meet him, and cried out, "Hosanna! Blessed is he who comes in the name of the Lord, the King of Israel!"

69. Apollodorus, Bibliotheca, 1.7.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •dionysiac festival Found in books: Eidinow (2007) 272

1.7.2. Προμηθέως δὲ παῖς Δευκαλίων ἐγένετο. οὗτος βασιλεύων τῶν περὶ τὴν Φθίαν τόπων γαμεῖ Πύρραν τὴν Ἐπιμηθέως καὶ Πανδώρας, ἣν ἔπλασαν θεοὶ πρώτην γυναῖκα. ἐπεὶ δὲ ἀφανίσαι Ζεὺς τὸ χαλκοῦν ἠθέλησε 1 -- γένος, ὑποθεμένου Προμηθέως Δευκαλίων τεκτηνάμενος λάρνακα, καὶ τὰ ἐπιτήδεια ἐνθέμενος, εἰς ταύτην μετὰ Πύρρας εἰσέβη. 2 -- Ζεὺς δὲ πολὺν ὑετὸν ἀπʼ οὐρανοῦ χέας τὰ πλεῖστα μέρη τῆς Ἑλλάδος κατέκλυσεν, ὥστε διαφθαρῆναι πάντας ἀνθρώπους, ὀλίγων χωρὶς οἳ συνέφυγον 3 -- εἰς τὰ πλησίον ὑψηλὰ ὄρη. τότε δὲ καὶ τὰ κατὰ Θεσσαλίαν ὄρη διέστη, καὶ τὰ ἐκτὸς Ἰσθμοῦ καὶ Πελοποννήσου συνεχέθη 4 -- πάντα. Δευκαλίων δὲ ἐν τῇ λάρνακι διὰ τῆς θαλάσσης φερόμενος ἐφʼ ἡμέρας ἐννέα καὶ νύκτας τὰς ἴσας τῷ Παρνασῷ προσίσχει, κἀκεῖ τῶν ὄμβρων παῦλαν λαβόντων ἐκβὰς θύει Διὶ φυξίῳ. Ζεὺς δὲ πέμψας Ἑρμῆν πρὸς αὐτὸν ἐπέτρεψεν αἱρεῖσθαι 5 -- ὅ τι βούλεται· ὁ δὲ αἱρεῖται ἀνθρώπους αὐτῷ γενέσθαι. καὶ Διὸς εἰπόντος ὑπὲρ κεφαλῆς ἔβαλλεν αἴρων λίθους, καὶ οὓς μὲν ἔβαλε Δευκαλίων, ἄνδρες ἐγένοντο, οὓς δὲ Πύρρα, γυναῖκες. ὅθεν καὶ λαοὶ μεταφορικῶς ὠνομάσθησαν ἀπὸ τοῦ λᾶας ὁ λίθος. γίνονται δὲ ἐκ Πύρρας Δευκαλίωνι παῖδες Ἕλλην μὲν πρῶτος, ὃν ἐκ Διὸς γεγεννῆσθαι 1 -- ἔνιοι λέγουσι, δεύτερος δὲ 2 -- Ἀμφικτύων ὁ μετὰ Κραναὸν βασιλεύσας τῆς Ἀττικῆς, θυγάτηρ δὲ Πρωτογένεια, ἐξ ἧς καὶ Διὸς Ἀέθλιος.

70. Tacitus, Histories, 5.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •impression of dionysiac festival Found in books: Schwartz (2008) 378

5.5. Whatever their origin, these rites are maintained by their antiquity: the other customs of the Jews are base and abominable, and owe their persistence to their depravity. For the worst rascals among other peoples, renouncing their ancestral religions, always kept sending tribute and contributions to Jerusalem, thereby increasing the wealth of the Jews; again, the Jews are extremely loyal toward one another, and always ready to show compassion, but toward every other people they feel only hate and enmity. They sit apart at meals, and they sleep apart, and although as a race, they are prone to lust, they abstain from intercourse with foreign women; yet among themselves nothing is unlawful. They adopted circumcision to distinguish themselves from other peoples by this difference. Those who are converted to their ways follow the same practice, and the earliest lesson they receive is to despise the gods, to disown their country, and to regard their parents, children, and brothers as of little account. However, they take thought to increase their numbers; for they regard it as a crime to kill any late-born child, and they believe that the souls of those who are killed in battle or by the executioner are immortal: hence comes their passion for begetting children, and their scorn of death. They bury the body rather than burn it, thus following the Egyptians' custom; they likewise bestow the same care on the dead, and hold the same belief about the world below; but their ideas of heavenly things are quite the opposite. The Egyptians worship many animals and monstrous images; the Jews conceive of one god only, and that with the mind alone: they regard as impious those who make from perishable materials representations of gods in man's image; that supreme and eternal being is to them incapable of representation and without end. Therefore they set up no statues in their cities, still less in their temples; this flattery is not paid their kings, nor this honour given to the Caesars. But since their priests used to chant to the accompaniment of pipes and cymbals and to wear garlands of ivy, and because a golden vine was found in their temple, some have thought that they were devotees of Father Liber, the conqueror of the East, in spite of the incongruity of their customs. For Liber established festive rites of a joyous nature, while the ways of the Jews are preposterous and mean.

71. Arrian, Anabasis of Alexander, 3.1.4, 3.5.2, 7.14.10 (1st cent. CE - missingth cent. CE) Tagged with subjects: •dionysia festivals, great or city d. •festivals with tragic performances (other than dionysia), olympia, at dion Found in books: Liapis and Petrides (2019) 153

3.1.4. ἐκεῖθεν δὲ διαβὰς τὸν πόρον ἧκεν ἐς Μέμφιν· καὶ θύει ἐκεῖ τοῖς τε ἄλλοις θεοῖς καὶ τῷ Ἄπιδι καὶ ἀγῶνα ἐποίησε γυμνικόν τε καὶ μουσικόν· ἧκον δὲ αὐτῷ οἱ ἀμφὶ ταῦτα τεχνῖται ἐκ τῆς Ἑλλάδος οἱ δοκιμώτατοι. ἐκ δὲ Μέμφιος κατέπλει κατὰ τὸν ποταμὸν ὡς ἐπὶ θάλασσαν τούς τε ὑπασπιστὰς ἐπὶ τῶν νεῶν λαβὼν καὶ τοὺς τοξότας καὶ τοὺς Ἀγριᾶνας καὶ τῶν ἱππέων τὴν βασιλικὴν ἴλην τὴν τῶν ἑταίρων. 3.5.2. ἐνταῦθα θύει τῷ Διῒ τῷ βασιλεῖ καὶ πομπεύει ξὺν τῇ στρατιᾷ ἐν τοῖς ὅπλοις καὶ ἀγῶνα ποιεῖ γυμνικὸν καὶ μουσικόν. καὶ τὰ κατὰ τὴν Αἴγυπτον ἐνταῦθα ἐκόσμησε· δύο μὲν νομάρχας Αἰγύπτου κατέστησεν Αἰγυπτίους, Δολόασπιν καὶ Πέτισιν, καὶ τούτοις διένειμε τὴν χώραν τὴν Αἰγυπτίαν· Πετίσιος δὲ ἀπειπαμένου τὴν ἀρχὴν Δολόασπις ἐκδέχεται πᾶσαν. 7.14.10. οὔκουν οὐδὲ ἄλλον τινὰ ἔταξεν ἀντὶ Ἡφαιστίωνος χιλίαρχον ἐπὶ τῇ ἵππῳ τῇ ἑταιρικῇ Ἀλέξανδρος, ὡς μὴ ἀπόλοιτο τὸ ὄνομα τοῦ Ἡφαιστίωνος ἐκ τῆς τάξεως, ἀλλὰ Ἡφαιστίωνός τε ἡ χιλιαρχία ἐκαλεῖτο καὶ τὸ σημεῖον αὐτῆς ἡγεῖτο τὸ ἐξ Ἡφαιστίωνος πεποιημένον. ἀγῶνά τε ἐπενόει ποιῆσαι γυμνικόν τε καὶ μουσικὸν πλήθει τε τῶν ἀγωνιζομένων καὶ τῇ εἰς αὐτὸν χορηγίᾳ πολύ τι τῶν ἄλλων τῶν πρόσθεν ἀριδηλότερον· τρισχιλίους γὰρ ἀγωνιστὰς τοὺς σύμπαντας παρεσκεύασε. καὶ οὗτοι ὀλίγον ὕστερον ἐπʼ Ἀλεξάνδρου τῷ τάφῳ λέγουσιν ὅτι ἠγωνίσαντο.

72. Dio Chrysostom, Orations, 2.2, 19.5 (1st cent. CE - missingth cent. CE) Tagged with subjects: •festivals with tragic performances (other than dionysia), olympia, at dion •dionysia festivals, great or city d. Found in books: Liapis and Petrides (2019) 152, 343

2.2. It is true that sometimes, because of their youth and enthusiasm, they spoil the sport by barking and starting the game too soon, but sometimes too they bring down the game themselves by bounding ahead. This, in fact, happened to Alexander at the very beginning, so that they say he brought about the battle and victory of Chaeronea when his father shrank from taking the risk. Now it was on this occasion, when they were at Dium in Pieria on their way home from the campaign and were sacrificing to the Muses and celebrating the Olympic festival, which is said to be an ancient institution in that country, 19.5. And the most of what they give us comes from ancient times, and from much wiser men than those of the present. In the case of comedy everything is kept; in the case of tragedy only the strong parts, it would seem, remain â I mean the iambics, and portions of these they still give in our theatres â but the more delicate parts have fallen away, that is, the lyric parts. I might illustrate by the case of old men: all the firm parts of the body resist the ravages of time, namely, the bones and the muscles; but everything else shrivels up. This is the reason that the bodies of the extremely old men are seen to be wasted and shrunken, whereas all those old men who are corpulent because of their wealth and luxury, although they have no strength left but only fat instead of flesh, do seem well nourished and younger to the great majority.

73. Philostratus The Athenian, Lives of The Sophists, 2.1-2.2, 2.10, 2.20 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •festivals, dionysian Found in books: Breytenbach and Tzavella (2022) 90

2.1. περὶ δὲ ̔Ηρώδου τοῦ ̓Αθηναίου τάδε χρὴ εἰδέναι: ὁ σοφιστὴς ̔Ηρώδης ἐτέλει μὲν ἐκ πατέρων ἐς τοὺς δισυπάτους, ἀνέφερε δὲ ἐς τὸν τῶν Αἰακιδῶν, οὓς ξυμμάχους ποτὲ ἡ ̔Ελλὰς ἐπὶ τὸν Πέρσην ἐποιεῖτο, ἀπηξίου δὲ οὐδὲ τὸν Μιλτιάδην, οὐδὲ τὸν Κίμωνα, ὡς ἄνδρε ἀρίστω καὶ πολλοῦ ἀξίω ̓Αθηναίοις τε καὶ τοῖς ἄλλοις ̔́Ελλησι περὶ τὰ Μηδικά, ὁ μὲν γὰρ ἦρξε τροπαίων Μηδικῶν, ὁ δὲ ἀπῄτησε δίκας τοὺς βαρβάρους ὧν μετὰ ταῦτα ὕβρισαν. ἄριστα δὲ ἀνθρώπων πλούτῳ ἐχρήσατο. τουτὶ δὲ μὴ τῶν εὐμεταχειρίστων ἡγώμεθα, ἀλλὰ τῶν παγχαλέπων τε καὶ δυσκόλων, οἱ γὰρ πλούτῳ μεθύοντες ὕβριν τοῖς ἀνθρώποις ἐπαντλοῦσιν. προσδιαβάλλουσι δὲ ὡς καὶ τυφλὸν τὸν πλοῦτον, ὃς εἰ καὶ τὸν ἄλλον χρόνον ἐδόκει τυφλός, ἀλλ' ἐπὶ ̔Ηρώδου ἀνέβλεψεν, ἔβλεψε μὲν γὰρ ἐς φίλους, ἔβλεψε δὲ ἐς πόλεις, ἔβλεψε δὲ ἐς ἔθνη, πάντων περιωπὴν ἔχοντος τοῦ ἀνδρὸς καὶ θησαυρίζοντος τὸν πλοῦτον ἐν ταῖς τῶν μετεχόντων αὐτοῦ γνώμαις. ἔλεγε γὰρ δή, ὡς προσήκοι τὸν ὀρθῶς πλούτῳ χρώμενον τοῖς μὲν δεομένοις ἐπαρκεῖν, ἵνα μὴ δέωνται, τοῖς δὲ μὴ δεομένοις, ἵνα μὴ δεηθῶσιν, ἐκάλει τε τὸν μὲν ἀσύμβολον πλοῦτον καὶ φειδοῖ κεκολασμένον νεκρὸν πλοῦτον, τοὺς δὲ θησαυρούς, ἐς οὓς ἀποτίθενται τὰ χρήματα ἔνιοι, πλούτου δεσμωτήρια, τοὺς δὲ καὶ θύειν ἀξιοῦντας ἀποθέτοις χρήμασιν ̓Αλωάδας ἐπωνόμαζε θύοντας ̓́Αρει μετὰ τὸ δῆσαι αὐτόν. πηγαὶ δὲ αὐτῷ τοῦ πλούτου πολλαὶ μὲν κἀκ πολλῶν οἴκων, μέγισται δὲ ἥ τε πατρῴα καὶ ἡ μητρόθεν. ὁ μὲν γὰρ πάππος αὐτοῦ ̔́Ιππαρχος ἐδημεύθη τὴν οὐσίαν ἐπὶ τυραννικαῖς αἰτίαις, ἃς ̓Αθηναῖοι μὲν οὐκ ἐπῆγον, ὁ δὲ αὐτοκράτωρ οὐκ ἠγνόησεν, ̓Αττικὸν δὲ τὸν μὲν ἐκείνου παῖδα, ̔Ηρώδου δὲ πατέρα οὐ περιεῖδεν ἡ Τύχη πένητα ἐκ πλουσίου γενόμενον, ἀλλ' ἀνέδειξεν αὐτῷ θησαυροῦ χρῆμα ἀμύθητον ἐν μιᾷ τῶν οἰκιῶν, ἃς πρὸς τῷ θεάτρῳ ἐκέκτητο, οὗ διὰ μέγεθος εὐλαβὴς μᾶλλον ἢ περιχαρὴς γενόμενος ἔγραψε πρὸς τὸν αὐτοκράτορα ἐπιστολὴν ὧδε ξυγκειμένην: “θησαυρόν, ὦ βασιλεῦ, ἐπὶ τῆς ἐμαυτοῦ οἰκίας εὕρηκα: τί οὖν περὶ αὐτοῦ κελεύεις;” καὶ ὁ αὐτοκράτωρ, Νερούας δὲ ἦρχε τότε, “χρῶ” ἔφη “οἷς εὕρηκας.” τοῦ δὲ ̓Αττικοῦ ἐπὶ τῆς αὐτῆς εὐλαβείας μείναντος καὶ γράψαντος ὑπὲρ ἑαυτὸν εἶναι τὰ τοῦ θησαυροῦ μέτρα “καὶ παραχρῶ” ἔφη “τῷ ἑρμαίῳ, σὸν γάρ ἐστιν.” ἐντεῦθεν μέγας μὲν ὁ ̓Αττικός, μείζων δὲ ὁ ̔Ηρώδης, πρὸς γὰρ τῷ πατρῴῳ πλούτῳ καὶ ὁ μητρῷος αὐτῷ πλοῦτος οὐ παρὰ πολὺ τούτου ἐπερρύη. μεγαλοψυχία δὲ λαμπρὰ καὶ περὶ τὸν ̓Αττικὸν τοῦτον: ἦρχε μὲν γὰρ τῶν κατὰ τὴν ̓Ασίαν ἐλευθέρων πόλεων ὁ ̔Ηρώδης, ἰδὼν δὲ τὴν Τρῳάδα βαλανείων τε πονήρως ἔχουσαν καὶ γεῶδες ὕδωρ ἐκ φρεάτων ἀνιμῶντας ὀμβρίων τε ὑδάτων θήκας ὀρύττοντας ἐπέστειλεν ̓Αδριανῷ αὐτοκράτορι μὴ περιιδεῖν πόλιν ἀρχαίαν καὶ εὐθάλαττον αὐχμῷ φθαρεῖσαγ, ἀλλ' ἐπιδοῦναί σφισι τριακοσίας μυριάδας ἐς ὕδωρ, ὧν πολλαπλασίους ἤδη καὶ κώμαις ἐπιδεδώκοι. ἐπῄνεσεν ὁ αὐτοκράτωρ τὰ ἐπεσταλμένα ὡς πρὸς τρόπου ἑαυτῷ ὄντα καὶ τὸν ̔Ηρώδην αὐτὸν ἐπέταξε τῷ ὕδατι. ἐπεὶ δὲ ἐς ἑπτακοσίας μυριάδας ἡ δαπάνη προὔβαινεν ἐπέστελλόν τε τῷ αὐτοκράτορι οἱ τὴν ̓Ασίαν ἐπιτροπεύοντες, ὡς δεινὸν πεντακοσίων πόλεων φόρον ἐς μιᾶς πόλεως δαπανᾶσθαι κρήνην, ἐμέμψατο πρὸς τὸν ̓Αττικὸν ὁ αὐτοκράτωρ ταῦτα, καὶ ὁ ̓Αττικὸς μεγαλοφρονέστατα ἀνθρώπων “ὦ βασιλεῦ”, εἶπεν “ὑπὲρ μικρῶν μὴ παροξύνου, τὸ γὰρ ὑπὲρ τὰς τριακοσίας μυριάδας ἀναλωθὲν ἐγὼ μὲν τῷ υἱῷ ἐπιδίδωμι, ὁ δὲ υἱὸς τῇ πόλει ἐπιδίδωσι.” καὶ αἱ διαθῆκαι δέ, ἐν αἷς τῷ ̓Αθηναίων δήμῳ κατέλειπε καθ' ἕκαστον ἔτος μνᾶν καθ' ἕνα, μεγαλοφροσύνην κατηγοροῦσι τοῦ ἀνδρός, ᾗ καὶ ἐς τὰ ἄλλα ἐχρῆτο, ἑκατὸν μὲν βοῦς τῇ θεῷ θύων ἐν ἡμέρᾳ μιᾷ πολλάκις, ἑστιῶν δὲ τῇ θυσίᾳ τὸν ̓Αθηναίων δῆμον κατὰ φυλὰς καὶ γένη, ὁπότε δὲ ἥκοι Διονύσια καὶ κατίοι ἐς ̓Ακαδημίαν τὸ τοῦ Διονύσου ἕδος, ἐν Κεραμεικῷ ποτίζων ἀστοὺς ὁμοίως καὶ ξένους κατακειμένους ἐπὶ στιβάδων κιττοῦ. ἐπεὶ δὲ τῶν τοῦ ̓Αττικοῦ διαθηκῶν ἐπεμνήσθην, ἀνάγκη καὶ τὰς αἰτίας ἀναγράψαι, δι' ἃς προσέκρουσεν ̔Ηρώδης ̓Αθηναίοις: εἶχον μὲν γὰρ αἱ διαθῆκαι, ὡς εἶπον, ἔγραψε δὲ αὐτὰς ξυμβουλίᾳ τῶν ἀμφ' ἑαυτὸν ἀπελευθέρων, οἳ χαλεπὴν ὁρῶντες τὴν ̔Ηρώδου φύσιν ἀπελευθέροις τε καὶ δούλοις ἀποστροφὴν ἐποιοῦντο τοῦ ̓Αθηναίων δήμου, ὡς τῆς δωρεᾶς αὐτοὶ αἴτιοι. καὶ ὁποῖα μὲν τῶν ἀπελευθέρων τὰ πρὸς τὸν ̔Ηρώδην, δηλούτω ἡ κατηγορία, ἣν πεποίηται σφῶν πᾶν κέντρον ἠρμένος τῆς ἑαυτοῦ γλώττης. ἀναγνωσθεισῶν δὲ τῶν διαθηκῶν ξυνέβησαν οἰ ̓Αθηναῖοι πρὸς τὸν ̔Ηρώδην πέντε μνᾶς αὐτὸν ἐσ2άπαξ ἑκάστῳ καταβάλλοντα πρίασθαι παρ' αὐτῶν τὸ μὴ ἀεὶ διδόναι: ἀλλ' ἐπεὶ προσῄεσαν μὲν ταῖς τραπέζαις ὑπὲρ τῶν ὡμολογημένων, ἐπανεγιγνώσκετο δὲ αὐτοῖς ξυμβόλαια πατέρων τε καὶ πάππων ὡς ὀφειλόντων τοῖς ̔Ηρώδου γονεῦσιν ἀντιλογισμοῖς τε ὑπήγοντο καὶ οἱ μὲν μικρὰ ἠριθμοῦντο, οἱ δὲ οὐδέν, οἱ δὲ συνείχοντο ἐπ' ἀγορᾶς ὡς καὶ ἀποδώσοντες, παρώξυνε ταῦτα τοὺς ̓Αθηναίους ὡς ἡρπασμένους τὴν δωρεὰν καὶ οὐκ ἐπαύσαντο μισοῦντες, οὐδὲ ὁπότε τὰ μέγιστα εὐεργετεῖν ᾤετο. τὸ οὖν στάδιον ἔφασαν ̔εὖ̓ἐπωνομάσθαι Παναθηναικόν, κατεσκευάσθαι γὰρ αὐτὸ ἐξ ὧν ἀπεστεροῦντο ̓Αθηναῖοι πάντες. καὶ μὴν καὶ ἐλειτούργησεν ̓Αθηναίοις τήν τε ἐπώνυμον καὶ τὴν τῶν Πανελληνίων, στεφανωθεὶς δὲ καὶ τὴν τῶν Παναθηναίων “καὶ ὑμᾶς”, εἶπεν “ὦ ̓Αθηναῖοι, καὶ τῶν ̔Ελλήνων τοὺς ἥξοντας καὶ τῶν ἀθλητῶν τοὺς ἀγωνιουμένους ὑποδέξομαι σταδίῳ λίθου λευκοῦ.” καὶ εἰπὼν ταῦτα τὸ στάδιον τὸ ὑπὲρ τὸν ̓Ιλισσὸν ἔσω τεττάρων ἐτῶν ἀπετέλεσεν ἔργον ξυνθεὶς ὑπὲρ πάντα τὰ θαύματα, οὐδὲν γὰρ θέατρον αὐτῷ ἁμιλλᾶται. κἀκεῖνα περὶ τῶν Παναθηναίων τούτων ἤκουον: πέπλον μὲν ἀνῆφθαι τῆς νεὼς ἡδίω γραφῆς ξὺν οὐρίῳ τῷ κόλπῳ, δραμεῖν δὲ τὴν ναῦν οὐχ ὑποζυγίων ἀγόντων, ἀλλ' ὑπογείοις μηχαναῖς ἐπολισθάνουσαν, ἐκ Κεραμεικοῦ δὲ ἄρασαν χιλίᾳ κώπῃ ἀφεῖναι ἐπὶ τὸ ̓Ελευσίνιον καὶ περιβαλοῦσαν αὐτὸ παραμεῖψαι τὸ Πελασγικὸν κομιζομένην τε παρὰ τὸ Πύθιον ἐλθεῖν, οἷ νῦν ὥρμισται. τὸ δὲ ἐπὶ θάτερα τοῦ σταδίου νεὼς ἐπέχει Τύχης καὶ ἄγαλμα ἐλεφάντινον ὡς κυβερνώσης πάντα. μετεκόσμησε δὲ καὶ τοὺς ̓Αθηναίων ἐφήβους ἐς τὸ νῦν σχῆμα χλαμύδας πρῶτος ἀμφιέσας λευκάς, τέως γὰρ δὴ μελαίνας ἐνημμένοι τὰς ἐκκλησίας περιεκάθηντο καὶ τὰς πομπὰς ἔπεμπον πενθούντων δημοσίᾳ τῶν ̓Αθηναίων τὸν κήρυκα τὸν Κοπέα, ὃν αὐτοὶ ἀπέκτειναν τοὺς ̔Ηρακλείδας τοῦ βωμοῦ ἀποσπῶντα. ἀνέθηκε δὲ ̔Ηρώδης ̓Αθηναίοις καὶ τὸ ἐπὶ ̔Ρηγίλλῃ θέατρον κέδρου ξυνθεὶς τὸν ὄροφον, ἡ δὲ ὕλη καὶ ἐν ἀγαλματοποιίαις σπουδαία: δύο μὲν δὴ ταῦτα ̓Αθήνησιν, ἃ οὐχ ἑτέρωθι τῆς ὑπὸ ̔Ρωμαίοις, ἀξιούσθω δὲ λόγου καὶ τὸ ὑπωρόφιον θέατρον, ὃ ἐδείματο Κορινθίοις, παρὰ πολὺ μὲν τοῦ ̓Αθήνησιν, ἐν ὀλίγοις δὲ τῶν παρ' ἄλλοις ἐπαινουμένων, καὶ τὰ ̓Ισθμοῖ ἀγάλματα ὅ τε τοῦ ̓Ισθμίου κολοσσὸς καὶ ὁ τῆς ̓Αμφιτρίτης καὶ τὰ ἄλλα, ὧν τὸ ἱερὸν ἐνέπλησεν, οὐδὲ τὸν τοῦ Μελικέρτου παρελθὼν δελφῖνα. ἀνέθηκε δὲ καὶ τῷ Πυθίῳ τὸ Πυθοῖ στάδιον καὶ τῷ Διὶ τὸ ἐν τῇ ̓Ολυμπίᾳ ὕδωρ, Θετταλοῖς τε καὶ τοῖς περὶ Μηλιακὸν κόλπον ̔́Ελλησι τὰς ἐν Θερμοπύλαις κολυμβήθρας τοῖς νοσοῦσι παιωνίους. ᾤκισε δὲ καὶ τὸ ἐν τῇ ̓Ηπείρῳ ̓Ωρικὸν ὑποδεδωκὸς ἤδη καὶ τὸ ἐν τῇ ̓Ιταλίᾳ Κανύσιον ἡμερώσας ὕδατι μάλα τούτου δεόμενον, ὤνησε δὲ καὶ τὰς ἐν Εὐβοίᾳ καὶ Πελοποννήσῳ καὶ Βοιωτίᾳ πόλεις ἄλλο ἄλλην. καὶ τοσοῦτος ὢν ἐν μεγαλουργίᾳ μέγα οὐδὲν εἰργάσθαι ᾤετο, ἐπεὶ μὴ τὸν ̓Ισθμὸν ἔτεμεν, λαμπρὸν ἡγούμενος ἤπειρον ἀποτεμεῖν καὶ πελάγη ξυνάψαι διττὰ καὶ ̔ἐς' περίπλουν σταδίων ἓξ καὶ εἴκοσι θαλάττης ξυνελεῖν μήκη. καὶ τούτου ἤρα μέν, οὐκ ἐθάρρει δὲ αὐτὸ αἰτεῖν ἐκ βασιλέως, ὡς μὴ διαβληθείη διανοίας δοκῶν ἅπτεσθαι, ᾗ μηδὲ Νέρων ἤρκεσεν. ἐξελάλησε δὲ αὐτὸ ὧδε: ὡς γὰρ ἐγὼ Κτησιδήμου τοῦ ̓Αθηναίου ἤκουον, ἤλαυνε μὲν τὴν ἐπὶ Κορίνθου ὁ ̔Ηρώδης ξυγκαθημένου τοῦ Κτησιδήμου, γενόμενος δὲ κατὰ τὸν ̓Ισθμὸν “Πόσειδον,” εἶπεν “βούλομαι μέν, ξυγχωρήσει δὲ οὐδείς.” θαυμάσας οὖν ὁ Κτησίδημος τὸ εἰρημένον ἤρετο αὐτὸν τὴν αἰτίαν τοῦ λόγου. καὶ ὁ ̔Ηρώδης “ἐγὼ” ἔφη “πολὺν χρόνον ἀγωνίζομαι σημεῖον ὑπολείπεσθαι τοῖς μετ' ἐμὲ ἀνθρώποις διανοίας δηλούσης ἄνδρα καὶ οὔπω δοκῶ μοι τῆς δόξης ταύτης τυγχάνειν.” ὁ μὲν δὴ Κτησίδημος ἐπαίνους διῄει τῶν τε λόγων αὐτοῦ καὶ τῶν ἔργων ὡς οὐκ ἐχόντων ὑπερβολὴν ἑτέρῳ, ὁ δὲ ̔Ηρώδης “φθαρτὰ” ἔφη “λέγεις ταῦτα, καὶ γάρ ἐστι χρόνῳ ἁλωτά, καὶ τοὺς λόγους ἡμῶν τοιχωρυχοῦσιν ἕτεροι ὁ μὲν τὸ μεμφόμενος, ὁ δὲ τό, ἡ δὲ τοῦ ̓Ισθμοῦ τομὴ ἔργον ἀθάνατον καὶ ἀπιστούμενον τῇ φύσει, δοκεῖ γάρ μοι τὸ ῥῆξαι τὸν ̓Ισθμὸν Ποσειδῶνος δεῖσθαι ἢ ἀνδρός.” ὃν ̔δ̓̓ ἐκάλουν οἱ πολλοὶ ̔Ηρώδου ̔Ηρακλέα, νεανίας οὗτος ἦν ἐν ὑπήνῃ πρῴτῃ Κελτῷ μεγάλῳ ἴσος καὶ ἐς ὀκτὼ πόδας τὸ μέγεθος. διαγράφει δὲ αὐτὸν ὁ ̔Ηρώδης ἐν μιᾷ τῶν πρὸς τὸν ̓Ιουλιανὸν ἐπιστολῶν, κομᾶν τε ξυμμέτρως καὶ τῶν ὀφρύων λασίως ἔχειν, ἃς καὶ ξυμβάλλειν ἀλλήλαις οἷον μίαν, χαροπήν τε ἀκτῖνα ἐκ τῶν ὀμμάτων ἐκδίδοσθαι παρεχομένην τι ὁρμῆς ἦθος καὶ γρυπὸν εἶναι καὶ εὐτραφῶς ἔχοντα τοῦ αὐχένος, τουτὶ δὲ ἐκ πόνων ἥκειν αὐτῷ μᾶλλον ἢ σίτου. εἶναι δὲ αὐτῷ καὶ στέρνα εὐπαγῆ καὶ ξὺν ὥρᾳ κατεσκληκότα, καὶ κνήμην μικρὸν ἐς τὰ ἔξω κυρτουμένην καὶ παρέχουσαν τῇ βάσει τὸ εὖ βεβηκέναι. ἐνῆφθαι δὲ αὐτὸν καὶ δορὰς λύκων, ῥαπτὸν ἔσθημα, ἄθλους τε ποιεῖσθαι τοὺς ἀγρίους τῶν συῶν καὶ τοὺς θῶας καὶ τοὺς λύκους καὶ τῶν ταύρων τοὺς ὑβρίζοντας, καὶ ὠτειλὰς δὲ δεικνύναι τούτων τῶν ἀγώνων. γενέσθαι δὲ τὸν ̔Ηρακλέα τοῦτον οἱ μὲν γηγενῆ φασιν ἐν τῷ Βοιωτίῳ δήμῳ, ̔Ηρώδης δὲ ἀκοῦσαι λέγοντός φησιν, ὡς μήτηρ μὲν αὐτῷ γένοιτο γυνὴ βουκόλος οὕτω τι ἐπερρωμένη, ὡς βουκολεῖν, πατὴρ δὲ Μαραθών, οὗ τὸ ἐν Μαραθῶνι ἄγαλμα, ἔστι δὲ ἥρως γεωργός. ἤρετό τε τὸν ̔Ηρακλέα τοῦτον ὁ ̔Ηρώδης, εἰ καὶ ἀθάνατος εἴη, ὁ δὲ “θνητοῦ” ἔφη “μακροημερώτερος.” ἤρετο αὐτὸν καὶ ὅ τι σιτοῖτο, ὁ δὲ “γαλακτοφαγῶ” ἔφη “τὸν πλείω τοῦ χρόνου καί με βόσκουσιν αἶγές τε καὶ ποιμένες τῶν τε βοῶν καὶ τῶν ἵππων αἱ τοκάδες, ἐκδίδοται δέ τι καὶ θηλῆς ὄνων γάλα εὔποτόν τε καὶ κοῦφον, ἐπειδὰν δὲ ἀλφίτοις προσβάλλω, δέκα σιτοῦμαι χοίνικας, καὶ ξυμφέρουσί μοι τὸν ἔρανον τοῦτον γεωργοὶ Μαραθώνιοί τε καὶ Βοιώτιοι, οἵ με καὶ ̓Αγαθίωνα ἐπονομάζουσιν, ἐπειδὴ καὶ εὐξύμβολος αὐτοῖς φαίνομαι.” “τὴν δὲ δὴ γλῶτταν” ἔφη ὁ ̔Ηρώδης “πῶς ἐπαιδεύθης καὶ ὑπὸ τίνων; οὐ γάρ μοι τῶν ἀπαιδεύτων φαίνῃ.” καὶ ὁ ̓Αγαθίων “ἡ μεσογεία” ἔφη “τῆς ̓Αττικῆς ἀγαθὸν διδασκαλεῖον ἀνδρὶ βουλομένῳ διαλέγεσθαι, οἱ μὲν γὰρ ἐν τῷ ἄστει ̓Αθηναῖοι μισθοῦ δεχόμενοι Θρᾴκια καὶ Ποντικὰ μειράκια καὶ ἐξ ἄλλων ἐθνῶν βαρβάρων ξυνερρυηκότα παραφθείρονται παρ' αὐτῶν τὴν φωνὴν μᾶλλον ἢ ξυμβάλλονταί τι αὐτοῖς ἐς εὐγλωττίαν, ἡ μεσογεία δὲ ἄμικτος βαρβάροις οὖσα ὑγιαίνει αὐτοῖς ἡ φωνὴ καὶ ἡ γλῶττα τὴν ἄκραν ̓Ατθίδα ἀποψάλλει.” “πανηγύρει δὲ” ἦ δ' ὁ ̔Ηρώδης “παρέτυχες”; καὶ ὁ ̓Αγαθίων “τῇ γε Πυθοῖ” ἔφη “οὐκ ἐπιμιγνὺς τῷ ὁμίλῳ, ἀλλ' ἐκ περιωπῆς τοῦ Παρνασοῦ ἀκούων τῶν τῆς μουσικῆς ἀγωνιστῶν, ὅτε Παμμένης ἐπὶ τραγῳδίᾳ ἐθαυμάσθη, καί μοι ἔδοξαν οἱ σοφοὶ ̔́Ελληνες οὐ χρηστὸν πρᾶγμα ἐργάζεσθαι τὰ τῶν Πελοπιδῶν καὶ τὰ τῶν Λαβδακιδῶν κακὰ ξὺν ἡδονῇ ἀκούοντες, ξύμβουλοι γὰρ σχετλίων ἔργων μῦθοι μὴ ἀπιστούμενοι.” φιλοσοφοῦντα δὲ αὐτὸν ἰδὼν ὁ ̔Ηρώδης ἤρετο καὶ περὶ τῆς γυμνικῆς ἀγωνίας ὅπως γιγνώσκοι, καὶ ὃς “ἐκείνων” ἔφη “καταγελῶ μᾶλλον ὁρῶν τοὺς ἀνθρώπους διαγωνιζομένους ἀλλήλοις παγκράτιον καὶ πυγμὴν καὶ δρόμον καὶ πάλην καὶ στεφανουμένους ὑπὲρ τούτου: στεφανούσθω δὲ ὁ μὲν δρομικὸς ἀθλητὴς ἔλαφον παρελθὼν ἢ ἵππον, ὁ δὲ τὰ βαρύτερα ἀσκῶν ταύρῳ συμπλακεὶς ἢ ἄρκτῳ, ὃ ἐγὼ ὁσημέραι πράττω μέγαν ἆθλον ἀφῃρημένης μοι τῆς τύχης, ἐπεὶ μηκέτι βόσκει λέοντας ̓Ακαρνανία.” ἀγασθεὶς οὖν ὁ ̔Ηρώδης ἐδεῖτο αὐτοῦ ξυσσιτῆσαί οἱ. καὶ ὁ ̓Αγαθίων “αὔριον” ἔφη “ἀφίξομαί σοι κατὰ μεσημβρίαν ἐς τὸ τοῦ Κανώβου ἱερόν, ἔστω δέ σοι κρατὴρ ὁ μέγιστος τῶν ἐν τῷ ἱερῷ γάλακτος πλέως, ὃ μὴ γυνὴ ἤμελξεν.” καὶ ἀφίκετο μὲν ἐς τὴν ὑστεραίαν καθ' ὃν ὡμολόγησε καιρόν, τὴν δὲ ῥῖνα ἐρείσας ἐς τὸν κρατῆρα “οὐ καθαρὸν” ἔφη “τὸ γάλα, προσβάλλει γάρ με χεὶρ γυναικός.” καὶ εἰπὼν ταῦτα ἀπῆλθε μὴ ἐπισπασάμενος τοῦ γάλακτος. ἐπιστήσας οὖν ὁ ̔Ηρώδης τῷ περὶ τῆς γυναικὸς λόγῳ ἔπεμψεν ἐς τὰ ἐπαύλια τοὺς ἐπισκεψομένους τἀληθές, καὶ μαθὼν αὐτὸ οὕτως ἔχον ξυνῆκεν, ὡς δαιμονία φύσις εἴη περὶ τὸν ἄνδρα. οἱ δὲ ποιούμενοι κατηγορίαν τῶν ̔Ηρώδου χειρῶν ὡς ἐπενεχθεισῶν ̓Αντωνίνῳ ἐν τῇ ̓́Ιδῃ τῷ ὄρει κατὰ χρόνους, οὓς ὁ μὲν τῶν ἐλευθέρων πόλεων, ὁ δὲ πασῶν τῶν κατὰ τὴν ̓Ασίαν ἦρχον, ἠγνοηκέναι μοι δοκοῦσι τὸν Δημοστράτου πρὸς τὸν ̔Ηρώδην ἀγῶνα, ἐν ᾧ πλεῖστα διαβάλλων αὐτὸν οὐδαμοῦ τῆς παροινίας ταύτης ἐπεμνήσθη, ἐπεὶ μηδὲ ἐγένετο. ὠθισμὸς μὲν γάρ τις αὐτοῖς ξυνέπεσεν, ὡς ἐν δυσχωρίᾳ καὶ στενοῖς, αἱ δὲ χεῖρες οὐδὲν παρηνόμησαν, ὥστε οὐκ ἂν παρῆκεν ὁ Δημόστρατος διελθεῖν αὐτὰ ἐν τῇ πρὸς τὸν ̔Ηρώδην δίκῃ πικρῶς οὕτω καθαψάμενος τοῦ ἀνδρός, ὡς διαβάλλειν αὐτοῦ καὶ τὰ ἐπαινούμενα. ἦλθεν ἐπὶ τὸν ̔Ηρώδην καὶ φόνου δίκη ὧδε ξυντεθεῖσα: κύειν μὲν αὐτῷ τὴν γυναῖκα ̔Ρήγιλλαν ὄγδοόν που μῆνα, τὸν δὲ ̔Ηρώδην οὐχ ὑπὲρ μεγάλων ̓Αλκιμέδοντι ἀπελευθέρῳ προστάξαι τυπτῆσαι αὐτήν, πληγεῖσαν δὲ ἐς τὴν γαστέρα τὴν γυναῖκα ἀποθανεῖν ἐν ὠμῷ τῷ τόκῳ. ἐπὶ τούτοις ὡς ἀληθέσι γράφεται αὐτὸν φόνου Βραδούας ὁ τῆς ̔Ρηγίλλης ἀδελφὸς εὐδοκιμώτατος ὢν ἐν ὑπάτοις καὶ τὸ ξύμβολον τῆς εὐγενείας περιηρτημένος τῷ ὑποδήματι, τοῦτο δέ ἐστιν ἐπισφύριον ἐλεφάντινον μηνοειδές, καὶ παρελθὼν ἐς τὸ ̔Ρωμαίων βουλευτήριον πιθανὸν μὲν οὐδὲν διῄει περὶ τῆς αἰτίας, ἣν ἐπῆγεν, ἑαυτοῦ δὲ ἔπαινον ἐμακρηγόρει περὶ τοῦ γένους, ὅθεν ἐπισκώπτων αὐτὸν ὁ ̔Ηρώδης “σὺ” ἔφη “τὴν εὐγένειαν ἐν τοῖς ἀστραγάλοις ἔχεις.” μεγαλαυχουμένου δὲ τοῦ κατηγόρου καὶ ἐπ' εὐεργεσίᾳ μιᾶς τῶν ἐν ̓Ιταλίᾳ πόλεων μάλα γενναίως ὁ ̔Ηρώδης “κἀγὼ” ἔφη “πολλὰ τοιαῦτα περὶ ἐμαυτοῦ διῄειν ἄν, εἰ ἐν ἁπάσῃ τῇ γῇ ἐκρινόμην.” ξυνήρατο δὲ αὐτῷ τῆς ἀπολογίας πρῶτον μὲν τὸ μηδὲν προστάξαι τοιοῦτον ἐπὶ τὴν ̔Ρήγιλλαν, ἔπειτα τὸ ὑπερπενθῆσαι ἀποθανοῦσαν: διεβάλλετο μὲν γὰρ καὶ ταῦτα ὡς πλάσμα, ἀλλ' ὅμως τἀληθὲς ἴσχυεν, οὐ γάρ ποτε οὔτ' ἂν θέατρον αὐτῇ ἀναθεῖναι τοιοῦτον, οὔτ' ἂν δευτέραν κλήρωσιν τῆς ὑπάτου ἀρχῆς ἐπ' αὐτῇ ἀναβαλέσθαι μὴ καθαρῶς ἔχοντα τῆς αἰτίας, οὔτ' ἂν τὸν κόσμον αὐτῆς ἐς τὸ ἐν ̓Ελευσῖνι ἱερὸν ἀναθεῖναι φέροντα φόνῳ μεμιασμένον, τουτὶ γὰρ τιμωροὺς τοῦ φόνου ποιοῦντος ἦν τὰς θεὰς μᾶλλον ἢ ξυγγνώμονας. ὁ δὲ καὶ τὸ σχῆμα τῆς οἰκίας ἐπ' αὐτῇ ὑπήλλαξε μελαίνων τὰ τῶν οἴκων ἄνθη παραπετάσμασι καὶ χρώμασι καὶ λίθῳ Λεσβίῳ — κατηφὴς δὲ ὁ λίθος καὶ μέλας — ὑπὲρ ὧν λέγεται καὶ Λούκιος ἀνὴρ σοφὸς ἐς ξυμβουλίαν τῷ ̔Ηρώδῃ καθιστάμενος, ὡς οὐκ ἔπειθε μεταβαλεῖν αὐτὸν διασκῶψαι. ἄξιον δὲ μηδὲ τοῦτο παρελθεῖν λόγου παρὰ τοῖς σπουδαίοις ἀξιούμενον: ἦν μὲν γὰρ ἐν τοῖς φανεροῖς σπουδαῖος ὁ ἀνὴρ οὗτος, Μουσωνίῳ δὲ τῷ Τυρίῳ προσφιλοσοφήσας εὐσκόπως εἶχε τῶν ἀποκρίσεων καὶ τὸ ἐπίχαρι σὺν καιρῷ ἐπετήδευεν, ἐπιτηδειότατος δὲ ὢν τῷ ̔Ηρώδῃ παρῆν αὐτῷ πονήρως διατιθεμένῳ τὸ πένθος καὶ ἐνουθέτει τοιαῦτα λέγων: “ὦ ̔Ηρώδη, πᾶν τὸ ἀποχρῶν μεσότητι ὥρισται, καὶ ὑπὲρ τούτου πολλὰ μὲν ἤκουσα Μουσωνίου διαλεγομένου, πολλὰ δὲ αὐτὸς διείλεγμαι, καὶ σοῦ δὲ ἠκροώμην ἐν ̓Ολυμπίᾳ ἐπαινοῦντος αὐτὸ πρὸς τοὺς ̔́Ελληνας, ὅτε δὴ καὶ τοὺς ποταμοὺς ἐκέλευες μέσους τῆς ὄχθης ῥεῖν. ἀλλὰ μὴν νῦν ποῦ ταῦτα; σεαυτοῦ γὰρ ἐκπεσὼν ἄξια τοῦ πενθεῖσθαι πράττεις περὶ τῇ δόξῃ κινδυνεύων” καὶ πλείω ἕτερα. ὡς δὲ οὐκ ἔπειθεν, ἀπῄει δυσχεράνας. ἰδὼν δὲ παῖδας ἐν κρήνῃ τινὶ τῶν κατὰ τὴν οἰκίαν ῥαφανῖδας πλύνοντας ἤρετο αὐτούς, ὅτου εἴη τὸ δεῖπνον, οἱ δὲ ἔφασαν ̔Ηρώδῃ εὐτρεπίζειν αὐτὸ. καὶ ὁ Λούκιος “ἀδικεῖ” ἔφη “̔Ρήγιλλαν ̔Ηρώδης λευκὰς ῥαφανῖδας σιτούμενος ἐν μελαίνῃ οἰκίᾳ.” ταῦτα ὡς ἤκουσεν ἐσαγγελθέντα ὁ ̔Ηρώδης ἀφεῖλε τὴν ἀχλὺν τῆς οἰκίας, ὡς μὴ ἄθυρμα γένοιτο ἀνδρῶν σπουδαίων. Λουκίου τούτου κἀκεῖνο θαυμάσιον: ἐσπούδαζε μὲν ὁ αὐτοκράτωρ Μάρκος περὶ Σέξτον τὸν ἐκ Βοιωτίας φιλόσοφον, θαμίζων αὐτῷ καὶ φοιτῶν ἐπὶ θύρας, ἄρτι δὲ ἥκων ἐς τὴν ̔Ρώμην ὁ Λούκιος ἤρετο τὸν αὐτοκράτορα προιόντα, ποῖ βαδίζοι καὶ ἐφ' ὅ τι, καὶ ὁ Μάρκος “καλὸν” ἔφη “καὶ γηράσκοντι τὸ μανθάνειν: εἶμι δὴ πρὸς Σέξτον τὸν φιλόσοφον μαθησόμενος, ἃ οὔπω οἶδα.” καὶ ὁ Λούκιος ἐξάρας τὴν χεῖρα ἐς τὸν οὐρανὸν “ὦ Ζεῦ,” ἔφη “ὁ ̔Ρωμαίων βασιλεὺς γηράσκων ἤδη δέλτον ἐξαψάμενος ἐς διδασκάλου φοιτᾷ, ὁ δὲ ἐμὸς βασιλεὺς ̓Αλέξανδρος δύο καὶ τριάκοντα ἐτῶν ἀπέθανεν.” ἀπόχρη καὶ τὰ εἰρημένα δεῖξαι τὴν ἰδέαν, ἣν ἐφιλοσόφει Λούκιος, ἱκανὰ γάρ που ταῦτα δηλῶδαι τὸν ἄνδρα, καθάπερ τὸν ἀνθοσμίαν τὸ γεῦμα. τὸ μὲν δὴ ἐπὶ ̔Ρηγίλλῃ πένθος ὧδε ἐσβέσθη, τὸ δὲ ἐπὶ Παναθηναίδι τῇ θυγατρὶ ̓Αθηναῖοι ἐπράυναν ἐν ἄστει τε αὐτὴν θάψαντες καὶ ψηφισάμενοι τὴν ἡμέραν, ἐφ' ἧς ἀπέθανεν, ἐξαιρεῖν τοῦ ἔτους. ἀποθανούσης δὲ αὐτῷ καὶ τῆς ἄλλης θυγατρός, ἣν ̓Ελπινίκην ὠνόμαζεν, ἔκειτο μὲν ἐν τῷ δαπέδῳ τὴν γῆν παίων καὶ βοῶν “τί σοι, θύγατερ, καθαγίσω; τί σοι ξυνθάψω;” παρατυχὼν δὲ αὐτῷ Σέξτος ὁ φιλόσοφος “μεγάλα” ἔφη “τῇ θυγατρὶ δώσεις ἐγκρατῶς αὐτὴν πενθήσας.” ἐπένθει δὲ ταῖς ὑπερβολαῖς ταύταις τὰς θυγατέρας, ἐπειδὴ ̓Αττικὸν τὸν υἱὸν ἐν ὀργῇ εἶχεν. διεβέβλητο δὲ πρὸς αὐτὸν ὡς ἠλιθιώδη καὶ δυσγράμματον καὶ παχὺν τὴν μνήμην: τὰ γοῦν πρῶτα γράμματα παραλαβεῖν μὴ δυνηθέντος ἦλθεν ἐς ἐπίνοιαν τῷ ̔Ηρώδῃ ξυντρέφειν αὐτῷ τέτταρας παῖδας καὶ εἴκοσιν ἰσήλικας ὠνομασμένους ἀπὸ τῶν γραμμάτων, ἵνα ἐν τοῖς τῶν παίδων ὀνόμασι τὰ γράμματα ἐξ ἀνάγκης αὐτῷ μελετῷτο. ἑώρα δὲ αὐτὸν καὶ μεθυστικὸν καὶ ἀνοήτως ἐρῶντα, ὅθεν ζῶν μὲν ἐπεχρησμῴδει τῇ ἑαυτοῦ οὐσίᾳ ἐκεῖνο τὸ ἔπος: εἷς δ' ἔτι που μωρὸς καταλείπεται εὐρέι οἴκῳ, τελευτῶν δὲ τὰ μὲν μητρῷα αὐτῷ ἀπέδωκεν, ἐς ἑτέρους δὲ κληρονόμους τὸν ἑαυτοῦ οἶκον μετέστησεν. ἀλλ' ̓Αθηναίοις ἀπάνθρωπα ἐδόκει ταῦτα οὐκ ἐνθυμουμένοις τὸν ̓Αχιλλέα καὶ τὸν Πολυδεύκην καὶ τὸν Μέμνονα, οὓς ἴσα γνησίοις ἐπένθησε τροφίμους ὄντας, ἐπειδὴ καλοὶ μάλιστα καὶ ἀγαθοὶ ἦσαν γενναῖοί τε καὶ φιλομαθεῖς καὶ τῇ παρ' αὐτῷ τροφῇ πρέποντες. εἰκόνας γοῦν ἀνετίθει σφῶν θηρώντων καὶ τεθηρακότων καὶ θηρασόντων τὰς μὲν ἐν δρυμοῖς, τὰς δὲ ἐπ' ἀγροῖς, τὰς δὲ πρὸς πηγαῖς, τὰς δὲ ὑπὸ σκιαῖς πλατάνων, οὐκ ἀφανῶς, ἀλλὰ ξὺν ἀραῖς τοῦ περικόψοντος ἢ κινήσοντος, οὓς οὐκ ἂν ἐπὶ τοσοῦτον ἦρεν, εἰ μὴ ἐπαίνων ἀξίους ἐγίγνωσκεν. Κυντιλίων δέ, ὁπότε ἦρχον τῆς ̔Ελλάδος, αἰτιωμένων αὐτὸν ἐπὶ ταῖς τῶν μειρακίων τούτων εἰκόσιν ὡς περιτταῖς “τί δὲ ὑμῖν” ἔφη “διενήνοχεν, εἰ ἐγὼ τοῖς ἐμοῖς ἐμπαίζω λιθαρίοις;” ἦρξε δὲ αὐτῷ τῆς πρὸς τοὺς Κυντιλίους διαφορᾶς, ὡς μὲν οἱ πολλοί φασι, Πυθικὴ πανήγυρις, ἐπειδὴ ἑτεροδόξως τῆς μουσικῆς ἠκροῶντο, ὡς δὲ ἔνιοι, τὰ παισθέντα περὶ αὐτῶν ̔Ηρώδῃ πρὸς Μάρκον: ὁρῶν γὰρ αὐτοὺς Τρῶας μέν, μεγάλων δὲ ἀξιουμένους παρὰ τοῦ βασιλέως “ἐγὼ” ἔφη “καὶ τὸν Δία μέμφομαι τὸν ̔Ομηρικόν, ὅτι τοὺς Τρῶας φιλεῖ.” ἡ δὲ ἀληθεστέρα αἰτία ἥδε: τὼ ἄνδρε τούτω, ὁπότε ἄμφω τῆς ̔Ελλάδος ἠρχέτην, καλέσαντες ἐς τὴν ἐκκλησίαν ̓Αθηναῖοι φωνὰς ἀφῆκαν τυραννουμένων πρὸς τὸν ̔Ηρώδην ἀποσημαίνοντες καὶ δεόμενοι ἐπὶ πᾶσιν ἐς τὰ βασίλεια ὦτα παραπεμφθῆναι τὰ εἰρημένα. τῶν δὲ Κυντιλίων παθόντων τι πρὸς τὸν δῆμον καὶ ξὺν ὁρμῇ ἀναπεμψάντων ἃ ἤκουσαν, ἐπιβουλεύεσθαι παρ' αὐτῶν ὁ ̔Ηρώδης ἔφασκεν ὡς ἀναθολούντων ἐπ' αὐτὸν τοὺς ̓Αθηναίους. μετ' ἐκείνην γὰρ τὴν ἐκκλησίαν Δημόστρατοι ἀνέφυσαν καὶ Πραξαγόραι καὶ Μαμερτῖνοι καὶ ἕτεροι πλείους ἐς τὸ ἀντίξοον τῷ ̔Ηρώδῃ πολιτεύοντες. γραψάμενος δὲ αὐτοὺς ̔Ηρώδης ὡς ἐπισυνιστάντας αὐτῷ τὸν δῆμον ἦγεν ἐπὶ τὴν ἡγεμονίαν, οἱ δὲ ὑπεξῆλθον ἀφανῶς παρὰ τὸν αὐτοκράτορα Μάρκον, θαρροῦντες τῇ τε φύσει τοῦ βασιλέως δημοτικωτέρᾳ οὔσῃ καὶ τῷ καιρῷ: ὧν γὰρ ὑπώπτευσε Λούκιον κοινωνὸν αὐτῷ τῆς ἀρχῆς γενόμενον, οὐδὲ τὸν ̔Ηρώδην ἠφίει τοῦ μὴ οὐ ξυμμετέχειν αὐτῷ. ὁ μὲν δὴ αὐτοκράτωρ ἐκάθητο ἐς τὰ Παιόνια ἔθνη ὁρμητηρίῳ τῷ Σιρμίῳ χρώμενος, κατέλυον δὲ οἱ μὲν ἀμφὶ τὸν Δημόστρατον περὶ τὰ βασίλεια, παρέχοντος αὐτοῖς ἀγορὰν τοῦ Μάρκου καὶ θαμὰ ἐρωτῶντος, εἴ του δέοιντο. φιλανθρώπως δὲ πρὸς αὐτοὺς ἔχειν αὐτός τε ἑαυτὸν ἐπεπείκει καὶ τῇ γυναικὶ ἐπέπειστο καὶ τῷ θυγατρίῳ ψελλιζομένῳ ἔτι, τοῦτο γὰρ μάλιστα ξὺν πολλοῖς θωπεύμασι περιπῖπτον τοῖς γόνασι τοῦ πατρὸς ἐδεῖτο σῶσαί οἱ τοὺς ̓Αθηναίους. ὁ δὲ ̔Ηρώδης ἐν προαστείῳ ἐσκήνου, ἐν ὧ πύργοι ἐξῳκοδόμηντο καὶ ἡμιπύργια, καὶ δὴ ξυναπεδήμουν αὐτῷ καὶ δίδυμοι κόραι πρὸς ἀκμῇ γάμων θαυμαζόμεναι ἐπὶ τῷ εἴδει, ἃς ἐκνηπιώσας ὁ ̔Ηρώδης οἰνοχόους ἑαυτῷ καὶ ὀψοποιοὺς ἐπεποίητο θυγάτρια ἐπονομάζων καὶ ὧδε ἀσπαζόμενος — ̓Αλκιμέδοντος μὲν δὴ αὗται θυγατέρες, ὁ δὲ ̓Αλκιμέδων ἀπελεύθερος τοῦ ̔Ηρώδου — καθευδούσας δὲ αὐτὰς ἐν ἑνὶ τῶν πύργων, ὃς ἦν ἐχυρώτατος, σκηπτὸς ἐνεχθεὶς νύκτωρ ἀπέκτεινεν. ὑπὸ τούτου δὴ τοῦ πάθους ἔκφρων ὁ ̔Ηρώδης ἐγένετο καὶ παρῆλθεν ἐς τὸ βασίλειον δικαστήριον οὔτε ἔννους καὶ θανάτου ἐρῶν. παρελθὼν γὰρ καθίστατο ἐς διαβολὰς τοῦ αὐτοκράτορος οὐδὲ σχηματίσας τὸν λόγον, ὡς εἰκὸς ἦν ἄνδρα γεγυμνασμένον τῆς τοιᾶσδε ἰδέας μεταχειρίσασθαι τὴν ἑαυτοῦ χολήν, ἀλλ' ἀπηγκωνισμένῃ τῇ γλώττῃ καὶ γυμνῇ διετείνετο λέγων “ταῦτά μοι ἡ Λουκίου ξενία, ὃν σύ μοι ἔπεμψας: ὅθεν δικάζεις, γυναικί με καὶ τριετεῖ παιδίῳ καταχαριζόμενος.” Βασσαίου δὲ τοῦ πεπιστευμένου τὸ ξίφος θάνατον αὐτῷ φήσαντος ὁ ̔Ηρώδης “ὦ λῷστε”, ἔφη “γέρων ὀλίγα φοβεῖται.” ὁ μὲν οὖν ̔Ηρώδης ἀπῆλθε τοῦ δικαστηρίου εἰπὼν ταῦτα καὶ μετέωρον καταλείψας πολὺ τοῦ ὕδατος, ἡμεῖς δὲ τῶν ἐπιδήλως τῷ Μάρκῳ φιλοσοφηθέντων καὶ τὰ περὶ τὴν δίκην ταύτην ἡγώμεθα: οὐ γὰρ ξυνήγαγε τὰς ὀφρῦς, οὐδὲ ἔτρεψε τὸ ὄμμα, ὃ κἂν διαιτητής τις ἔπαθεν, ἀλλ' ἐπιστρέψας ἑαυτὸν ἐς τοὺς ̓Αθηναίους “ἀπολογεῖσθε”, ἔφη, “ὦ ̓Αθηναῖοι, εἰ καὶ μὴ ξυγχωρεῖ ̔Ηρώδης.” καὶ ἀκούων ἀπολογουμένων ἐπὶ πολλοῖς μὲν ἀφανῶς ἤλγησεν, ἀναγιγνωσκομένης δὲ αὐτῷ καὶ ̓Αθηναίων ἐκκλησίας, ἐν ᾗ ἐφαίνοντο καθαπτόμενοι τοῦ ̔Ηρώδου, ὡς τοὺς ἄρχοντας τῆς ̔Ελλάδος ὑποποιουμένου πολλῷ τῷ μέλιτι καί που καὶ βεβοηκότες “ὢ πικροῦ μέλιτος” καὶ πάλιν “μακάριοι οἱ ἐν τῷ λοιμῷ ἀποθνήσκοντες” οὕτως ἐσείσθη τὴν καρδίαν ὑφ' ὧν ἤκουσεν, ὡς ἐς δάκρυα φανερὰ ὑπαχθῆναι. τῆς δὲ τῶν ̓Αθηναίων ἀπολογίας ἐχούσης κατηγορίαν τοῦ τε ̔Ηρώδου καὶ τῶν ἀπελευθέρων τὴν ὀργὴν ὁ Μάρκος ἐς τοὺς ἀπελευθέρους ἔτρεψε κολάσει χρησάμενος ὡς οἷόν τε ἐπιεικεῖ, οὕτω γὰρ αὐτὸς χαρακτηρίζει τὴν ἑαυτοῦ κρίσιν, μόνῳ δὲ ̓Αλκιμέδοντι τὴν τιμωρίαν ἐπανῆκεν ἀποχρῶσαν εἶναί οἱ φήσας τὴν ἐπὶ τοῖς τέκνοις συμφοράν. ταῦτα μὲν δὴ ὧδε ἐφιλοσοφεῖτο τῷ Μάρκῳ. ἐπιγράφουσι δὲ ἔνιοι καὶ φυγὴν οὐ φυγόντι καί φασιν αὐτὸν οἰκῆσαι τὸ ἐν τῇ ̓Ηπείρῳ ̓Ωρικόν, ὃ καὶ πολίσαι αὐτόν, ὡς εἴη δίαιτα ἐπιτηδεία τῷ σώματι. ὁ δὲ ̔Ηρώδης ᾤκησε μὲν τὸ χωρίον τοῦτο νοσήσας ἐν αὐτῷ καὶ θύσας ἐκβατήρια τῆς νόσου, φυγεῖν δὲ οὔτε προσετάχθη οὔτε ἔτλη. καὶ μάρτυρα τοῦ λόγου τούτου ποιήσομαι τὸν θεσπέσιον Μάρκον: μετὰ γὰρ τὰ ἐν τῇ Παιονίᾳ διῃτᾶτο μὲν ὁ ̔Ηρώδης ἐν τῇ ̓Αττικῇ περὶ τοὺς φιλτάτους ἑαυτῷ δήμους Μαραθῶνα καὶ Κηφισίαν ἐξηρτημένης αὐτοῦ τῆς πανταχόθεν νεότητος, οἳ κατ' ἔρωτα τῶν ἐκείνου λόγων ἐφοίτων ̓Αθήναζε, πεῖραν δὲ ποιούμενος, μὴ χαλεπὸς αὐτῷ εἴη διὰ τὰ ἐν τῷ δικαστηρίῳ πέμπει πρὸς αὐτὸν ἐπιστολὴν οὐκ ἀπολογίαν ἔχουσαν, ἀλλ' ἔγκλημα, θαυμάζειν γὰρ ἔφη, τοῦ χάριν οὐκέτι αὐτῷ ἐπιστέλλοι καίτοι τὸν πρὸ τοῦ χρόνον θαμὰ οὕτω γράφων, ὡς καὶ τρεῖς γραμματοφόρους ἀφικέσθαι ποτὲ παρ' αὐτὸν ἐν ἡμέρᾳ μιᾷ κατὰ πόδας ἀλλήλων. καὶ ὁ αὐτοκράτωρ διὰ πλειόνων μὲν καὶ ὑπὲρ πλειόνων, θαυμάσιον δὲ ἦθος ἐγκαταμίξας τοῖς γράμμασιν ἐπέστειλε πρὸς τὸν ̔Ηρώδην, ὧν ἐγὼ τὰ ξυντείνοντα ἐς τὸν παρόντα μοι λόγον ἐξελὼν τῆς ἐπιστολῆς δηλώσω: τὸ μὲν δὴ προοίμιον τῶν ἐπεσταλμένων “χαῖρέ μοι, φίλε ̔Ηρώδη.” διαλεχθεὶς δὲ ὑπὲρ τῶν τοῦ πολέμου χειμαδίων, ἐν οἷς ἦν τότε, καὶ τὴν γυναῖκα ὀλοφυράμενος ἄρτι αὐτῷ τεθνεῶσαν εἰπών τέ τι καὶ περὶ τῆς τοῦ σώματος ἀσθενείας ἐφεξῆς γράφει “σοὶ δὲ ὑγιαίνειν τε εὔχομαι καὶ περὶ ἐμοῦ ὡς εὔνου σοι διανοεῖσθαι, μηδὲ ἡγεῖσθαι ἀδικεῖσθαι, εἰ καταφωράσας τινὰς τῶν σῶν πλημμελοῦντας κολάσει ἐπ' αὐτοὺς ἐχρησάμην ὡς οἷόν τε ἐπιεικεῖ. διὰ μὲν δὴ ταῦτα μή μοι ὀργίζου, εἰ δέ τι λελύπηκά σε ἢ λυπῶ, ἀπαίτησον παρ' ἐμοῦ δίκας ἐν τῷ ἱερῷ τῆς ἐν ἄστει ̓Αθηνᾶς ἐν μυστηρίοις. ηὐξάμην γάρ, ὁπότε ὁ πόλεμος μάλιστα ἐφλέγμαινε, καὶ μυηθῆναι, εἴη δὲ καὶ σοῦ μυσταγωγοῦντος.” τοιάδε ἡ ἀπολογία τοῦ Μάρκου καὶ οὕτω φιλάνθρωπος καὶ ἐρρωμένη. τίς ἂν οὖν ποτε ἢ ὃν φυγῇ περιέβαλεν οὕτω προσεῖπεν ἢ τὸν ἄξιον οὕτω προσειρῆσθαι φεύγειν προσέταξεν; ἔστι δέ τις λόγος, ὡς νεώτερα μὲν ὁ τὴν ἑῴαν ἐπιτροπεύων Κάσσιος ἐπὶ τὸν Μάρκον βουλεύοι, ὁ δὲ ̔Ηρώδης ἐπιπλήξειεν αὐτῷ δι' ἐπιστολῆς ὧδε ξυγκειμένης “̔Ηρώδης Κασσίῳ: ἐμάνης.” τήνδε τὴν ἐπιστολὴν μὴ μόνον ἐπίπληξιν ἡγώμεθα, ἀλλὰ καὶ ῥώμην ἀνδρὸς ὑπὲρ τοῦ βασιλέως τιθεμένου τὰ τῆς γνώμης ὅπλα. ὁ δὲ λόγος, ὃν διῆλθε πρὸς τὸν ̔Ηρώδην ὁ Δημόστρατος, ἐν θαυμασίοις δοκεῖ. ἰδέα δὲ αὐτοῦ ἡ μὲν τοῦ ἤθους μία, τὸ γὰρ ἐμβριθὲς ἐκ προοιμίων ἐς τέλος διήκει τοῦ λόγου, αἱ δὲ τῆς ἑρμηνείας ἰδέαι πολλαὶ καὶ ἀνόμοιαι μὲν ἀλλήλαις, λόγου δὲ ἄξιαι. ἔστω που καὶ τὸ δι' ̔Ηρώδην παρὰ τοῖς βασκάνοις εὐδοκιμεῖν τὸν λόγον, ἐπειδὴ ἀνὴρ τοιοῦτος ἐν αὐτῷ κακῶς ἤκουσεν. ἀλλ' ὅπως γε καὶ πρὸς τὰς λοιδορίας ἔρρωτο, δηλώσει καὶ τὰ πρὸς τὸν κύνα Πρωτέα λεχθέντα ποτὲ ὑπ' αὐτοῦ ̓Αθήνησιν: ἦν μὲν γὰρ τῶν οὕτω θαρραλέως φιλοσοφούντων ὁ Πρωτεὺς οὗτος, ὡς καὶ ἐς πῦρ ἑαυτὸν ἐν ̓Ολυμπίᾳ ῥῖψαι, ἐπηκολούθει δὲ τῷ ̔Ηρώδῃ κακῶς ἀγορεύων αὐτὸν ἡμιβαρβάρῳ γλώττῃ: ἐπιστραφεὶς οὖν ὁ ̔Ηρώδης “ἔστω”, ἔφη “κακῶς με ἀγορεύεις, πρὸς τί καὶ οὕτως”; ἐπικειμένου δὲ τοῦ Πρωτέως ταῖς λοιδορίαις “γεγηράκαμεν” ἔφη “σὺ μὲν κακῶς με ἀγορεύων, ἐγὼ δὲ ἀκούων” ἐνδεικνύμενος δήπου τὸ ἀκούειν μέν, καταγελᾶν δὲ ὑπὸ τοῦ πεπεῖσθαι τὰς ψευδεῖς λοιδορίας μὴ περαιτέρω ἀκοῆς ἥκειν. ἑρμηνεύσω καὶ τὴν γλῶτταν τοῦ ἀνδρὸς ἐς χαρακτῆρα ἰὼν τοῦ λόγου: ὡς μὲν δὴ Πολέμωνα καὶ Φαβωρῖνον καὶ Σκοπελιανὸν ἐν διδασκάλοις ἑαυτοῦ ἦγε καὶ ὡς Σεκούνδῳ τῷ ̓Αθηναίῳ ἐφοίτησεν, εἰρημένον μοι ἤδη, τοὺς δὲ κριτικοὺς τῶν λόγων Θεαγένει τε τῷ Κνιδίῳ καὶ Μουνατίῳ τῷ ἐκ Τραλλέων συνεγένετο καὶ Ταύρῳ τῷ Τυρίῳ ἐπὶ ταῖς Πλάτωνος δόξαις. ἡ δὲ ἁρμονία τοῦ λόγου ἱκανῶς κεκολασμένη καὶ ἡ δεινότης ὑφέρπουσα μᾶλλον ἢ ἐγκειμένη κρότος τε σὺν ἀφελείᾳ καὶ κριτιάζουσα ἠχὼ καὶ ἔννοιαι οἷαι μὴ ἑτέρῳ ἐνθυμηθῆναι κωμική τε εὐγλωττία οὐκ ἐπέσακτος, ἀλλ' ἐκ τῶν πραγμάτων, καὶ ἡδὺς ὁ λόγος καὶ πολυσχήματος καὶ εὐσχήμων καὶ σοφῶς ἐξαλλάττων τὸ πνεῦμά τε οὐ σφοδρόν, ἀλλὰ λεῖον καὶ καθεστηκὸς καὶ ἡ ἐπίπαν ἰδέα τοῦ λόγου χρυσοῦ ψῆγμα ποταμῷ ἀργυροδίνῃ ὑπαυγάζον. προσέκειτο μὲν γὰρ πᾶσι τοῖς παλαιοῖς, τῷ δὲ Κριτίᾳ καὶ προσετετήκει καὶ παρήγαγεν αὐτὸν ἐς ἤθη ̔Ελλήνων τέως ἀμελούμενον καὶ περιορώμενον. βοώσης δὲ ἐπ' αὐτῷ τῆς ̔Ελλάδος καὶ καλούσης αὐτὸν ἕνα τῶν δέκα οὐχ ἡττήθη τοῦ ἐπαίνου μεγάλου δοκοῦντος, ἀλλ' ἀστειότατα πρὸς τοὺς ἐπαινέσαντας “̓Ανδοκίδου μὲν” ἔφη “βελτίων εἰμί.” εὐμαθέστατος δὲ ἀνθρώπων γενόμενος οὐδὲ τοῦ μοχθεῖν ἠμέλησεν, ἀλλὰ καὶ παρὰ πότον ἐσπούδαζε καὶ νύκτωρ ἐν τοῖς διαλείμμασι τῶν ὕπνων, ὅθεν ἐκάλουν αὐτὸν σιτευτὸν ῥήτορα οἱ ὀλίγωροί τε καὶ λεπτοί. ἄλλος μὲν οὖν ἄλλο ἀγαθὸς καὶ ἄλλος ἐν ἄλλῳ βελτίων ἑτέρου, ὁ μὲν γὰρ σχεδιάσαι θαυμάσιος, ὁ δὲ ἐκπονῆσαι λόγον, ὁ δὲ τὰ ξύμπαντα ἄριστα τῶν σοφιστῶν διέθετο καὶ τὸ παθητικὸν οὐκ ἐκ τῆς τραγῳδίας μόνον, ἀλλὰ κἀκ τῶν ἀνθρωπίνων συνελέξατο. ἐπιστολαὶ δὲ πλεῖσται ̔Ηρώδου καὶ διαλέξεις καὶ ἐφημερίδες ἐγχειρίδιά τε καὶ καίρια τὴν ἀρχαίαν πολυμάθειαν ἐν βραχεῖ ἀπηνθισμένα. οἱ δὲ προφέροντες αὐτῷ νέῳ ἔτι τὸ λόγου τινὸς ἐν Παιονίᾳ ἐκπεσεῖν ἐπὶ τοῦ αὐτοκράτορος ἠγνοηκέναι μοι δοκοῦσιν, ὅτι καὶ Δημοσθένης ἐπὶ Φιλίππου λέγων ταὐτὸν ἔπαθεν: κἀκεῖνος μὲν ἥκων ̓Αθήναζε τιμὰς προσῄτει καὶ στεφάνους ἀπολωλυίας ̓Αθηναίοις ̓Αμφιπόλεως, ̔Ηρώδης δέ, ἐπεὶ τοῦτο ἔπαθεν, ἐπὶ τὸν ̓́Ιστρον ἦλθεν ὡς ῥίψων ἑαυτὸν, τοσοῦτον γὰρ αὐτῷ περιῆν τοῦ ἐν λόγοις βούλεσθαι ὀνομαστῷ εἶναι, ὡς θανάτου τιμᾶσθαι τὸ σφαλῆναι. ἐτελεύτα μὲν οὖν ἀμφὶ τὰ ἓξ καὶ ἑβδομήκοντα ξυντακὴς γενόμενος. ἀποθανόντος δὲ αὐτοῦ ἐν τῷ Μαραθῶνι καὶ ἐπισκήψαντος τοῖς ἀπελευθέροις ἐκεῖ θάπτειν ̓Αθηναῖοι ταῖς τῶν ἐφήβων χερσὶν ἁρπάσαντες ἐς ἄστυ ἤνεγκαν προαπαντῶντες τῷ λέχει πᾶσα ἡλικία δακρύοις ἅμα καὶ ἀνευφημοῦντες, ὅσα παῖδες χρηστοῦ πατρὸς χηρεύσαντες, καὶ ἔθαψαν ἐν τῷ Παναθηναικῷ ἐπιγράψαντες αὐτῷ βραχὺ καὶ πολὺ ἐπίγραμμα τόδε: ̓Αττικοῦ ̔Ηρώδης Μαραθώνιος, οὗ τάδε πάντα κεῖται τῷδε τάφῳ, πάντοθεν εὐδόκιμος. τοσαῦτα περὶ ̔Ηρώδου τοῦ ̓Αθηναίου, τὰ μὲν εἰρημένα, τὰ δὲ ἠγνοημένα ἑτέροις. 2.2. ἐπὶ τὸν σοφιστὴν Θεόδοτον καλεῖ με ὁ λόγος. Θεόδοτος μὲν προὔστη καὶ τοῦ ̓Αθηναίων δήμου κατὰ χρόνους, οὓς προσέκρουον ̔Ηρώδῃ ̓Αθηναῖοι, καὶ ἐς ἀπέχθειαν φανερὰν οὐδεμίαν τῷ ἀνδρὶ ἀφίκετο, ἀλλ' ἀφανῶς αὐτὸν ὑπεκάθητο δεινὸς ὢν χρῆσθαι τοῖς πράγμασιν, καὶ γὰρ δὴ καὶ τῶν ἀγοραίων εἷς οὗτος: τοῖς γοῦν ἀμφὶ τὸν Δημόστρατον οὕτω ξυνεκέκρατο, ὡς καὶ ξυνάρασθαί σφισι τῶν λόγων, οὓς ἐξεπόνουν πρὸς τὸν ̔Ηρώδην. προὔστη δὲ καὶ τῆς ̓Αθηναίων νεότητος πρῶτος ἐπὶ ταῖς ἐκ βασιλέως μυρίαις. καὶ οὐ τοῦτό πω λόγου ἄξιον, οὐδὲ γὰρ πάντες οἱ ἐπιβατεύοντες τοῦ θρόνου τούτου λόγου ἄξιοι, ἀλλ' ὅτι τοὺς μὲν Πλατωνείους καὶ τοὺς ἀπὸ τῆς Στοᾶς καὶ τοὺς ἀπὸ τοῦ Περιπάτου καὶ αὐτοῦ ̓Επικούρου προσέταξεν ὁ Μάρκος τῷ ̔Ηρώδῃ κρῖναι, τὸν δὲ ἄνδρα τοῦτον ἀπὸ τῆς περὶ αὐτὸν δόξης αὐτὸς ἐπέκρινε τοῖς νέοις ἀγωνιστὴν τῶν πολιτικῶν προσειπὼν λόγων καὶ ῥητορικῆς ὄφελος. ὁ ἀνὴρ οὗτος Λολλιανοῦ μὲν ἀκροατής, ̔Ηρώδου δὲ οὐκ ἀνήκοος. ἐβίω μὲν οὖν ὑπὲρ τὰ πεντήκοντα δυοῖν ἐτοῖν κατασχὼν τὸν θρόνον, τὴν δὲ ἰδέαν τῶν λόγων ἀποχρῶν καὶ τοῖς δικανικοῖς καὶ τοῖς ὑπερσοφιστεύουσιν. 2.10. ̓Αδριανὸν δὲ τὸν Φοίνικα Τύρος μὲν ἤνεγκεν, ̓Αθῆναι δὲ ἤσκησαν. ὡς γὰρ τῶν ἐμαυτοῦ διδασκάλων ἤκουον, ἀφίκετο μὲν ἐς αὐτὰς κατὰ ̔Ηρώδην, φύσεως δὲ ἰσχὺν σοφιστικωτάτην ἐνδεικνύμενος καὶ οὐκ ἄδηλος ὢν ὡς ἐπὶ μέγα ἥξοι: ἐφοίτησε μὲν γὰρ τῷ ̔Ηρώδῃ ὀκτὼ καὶ δέκα ἴσως γεγονὼς ἔτη καὶ ταχέως ἀξιωθείς, ὧν Σκέπτος τε καὶ ̓Αμφικλῆς ἠξιοῦντο, ἐνεγράφη καὶ τῇ τοῦ Κλεψυδρίου ἀκροάσει. τὸ δὲ Κλεψύδριον ὧδε εἶχεν: τῶν τοῦ ̔Ηρώδου ἀκροατῶν δέκα οἱ ἀρετῆς ἀξιούμενοι ἐπεσιτίζοντο τῇ ἐς πάντας ἀκροάσει κλεψύδραν ξυμμεμετρημένην ἐς ἑκατὸν ἔπη, ἃ διῄει ἀποτάδην ὁ ̔Ηρώδης παρῃτημένος τὸν ἐκ τῶν ἀκροατῶν ἔπαινον καὶ μόνου γεγονὼς τοῦ λέγειν. παραδεδωκότος δὲ αὐτοῦ τοῖς γνωρίμοις τὸ μηδὲ τὸν τοῦ πότου καιρὸν ἀνιέναι, ἀλλὰ κἀκεῖ τι ἐπισπουδάζειν τῷ οἴνῳ ξυνέπινε μὲν ὁ ̓Αδριανὸς τοῖς ἀπὸ τῆς κλεψύδρας ὡς κοινωνὸς μεγάλου ἀπορρήτου, λόγου δὲ αὐτοῖς περὶ τῆς ἑκάστου τῶν σοφιστῶν ἰδέας προβαίνοντος παρελθὼν ἐς μέσους ὁ ̓Αδριανὸς “ἐγὼ” ἔφη “ὑπογράψω τοὺς χαρακτῆρας οὐ κομματίων ἀπομνημονεύων ἢ νοιδίων ἢ κώλων ἢ ῥυθμῶν, ἀλλ' ἐς μίμησιν ἐμαυτὸν καθιστὰς καὶ τὰς ἁπάντων ἰδέας ἀποσχεδιάζων σὺν εὐροίᾳ καὶ ἐφιεὶς τῇ γλώττῃ.” παραλιπόντος δὲ αὐτοῦ τὸν ̔Ηρώδην ὁ μὲν ̓Αμφικλῆς ἤρετο τοῦ χάριν τὸν διδάσκαλον αὐτῶν παρέλθοι αὐτός τε ἐρῶν τῆς ἰδέας ἐκείνους τε ἰδὼν ἐρῶντας “ὅτι” ἔφη “οὗτοι μὲν οἷοι καὶ μεθύοντι παραδοῦναι μίμησιν, ̔Ηρώδην δὲ τὸν βασιλέα τῶν λόγων ἀγαπητὸν ἢν ἄοινός τε καὶ νήφων ὑποκρίνωμαι.” ταῦτα ἀπαγγελθέντα τῷ ̔Ηρώδῃ διέχεεν αὐτὸν ὄντα καὶ ἄλλως ἥττω εὐδοξίας. ἐπήγγειλε δὲ τῷ ̔Ηρώδῃ καὶ ἀκρόασιν σχεδίου λόγου νεάζων ἔτι, καὶ ὁ ̔Ηρώδης οὐχ ὡς διαβάλλουσί τινες, βασκαίνων τε καὶ τωθάζων, ἀλλ' ἀπὸ τοῦ διακειμένου τε καὶ ἵλεω ἀκροασάμενος ἐπέρρωσε τὸν νεανίαν εἰπὼν ἐπὶ πᾶσιν “κολοσσοῦ ταῦτα μεγάλα σπαράγματ' ἂν εἴη”, ἅμα μὲν διορθούμενος αὐτὸν ὡς ὑφ' ἡλικίας διεσπασμένον τε καὶ μὴ ξυγκείμενον, ἅμα δὲ ἐπαινῶν ὡς μεγαλόφωνόν τε καὶ μεγαλογνώμονα. καὶ λόγον τῷ ̔Ηρώδῃ ἀποθανόντι ἐπεφθέγξατο ἐπάξιον τοῦ ἀνδρός, ὡς ἐς δάκρυα ἐκκληθῆναι τοὺς ̓Αθηναίους ἐν τῇ τοῦ λόγου ἀκροάσει. μεστὸς δὲ οὕτω παρρησίας ἐπὶ τὸν θρόνον παρῆλθε τὸν ̓Αθήνησιν, ὡς προοίμιόν οἱ γενέσθαι τῆς πρὸς αὐτοὺς διαλέξεως μὴ τὴν ἐκείνων σοφίαν, ἀλλὰ τὴν ἑαυτοῦ, ἤρξατο γὰρ δὴ ὧδε: “πάλιν ἐκ Φοινίκης γράμματα.” τὸ μὲν δὴ προοίμιον τοῦτο ὑπερπνέοντος ἦν τοὺς ̓Αθηναίους καὶ διδόντος τι αὐτοῖς ἀγαθὸν μᾶλλον ἢ λαμβάνοντος, μεγαλοπρεπέστατα δὲ τοῦ ̓Αθήνησι θρόνου ἐπεμελήθη ἐσθῆτα μὲν πλείστου ἀξίαν ἀμπεχόμενος, ἐξηρτημένος δὲ τὰς θαυμασιωτέρας τῶν λίθων καὶ κατιὼν μὲν ἐπὶ τὰς σπουδὰς ἐπ' ἀργυροχαλίνου ὀχήματος, ἐπεὶ δὲ σπουδάσειε, ζηλωτὸς αὖ ἐπανιὼν ξὺν πομπῇ τοῦ πανταχόθεν ̔Ελληνικοῦ. οἵδε γὰρ ἐθεράπευον αὐτόν, ὥσπερ τὰ γένη τῆς ̓Ελευσῖνος ἱεροφάντην λαμπρῶς ἱερουργοῦντα. ὑπεποιεῖτο δὲ αὐτοὺς καὶ παιδιαῖς καὶ πότοις καὶ θήραις καὶ κοινωνίᾳ πανηγύρεων ̔Ελληνικῶν, ἄλλα ἄλλῳ ξυννεάζων, ὅθεν διέκειντο πρὸς αὐτὸν ὡς πρὸς πατέρα παῖδες ἡδύν τε καὶ πρᾷον καὶ ξυνδιαφέροντα αὐτοῖς τὸ ̔Ελληνικὸν σκίρτημα. ἐγώ τοι καὶ δακρύοντας αὐτῶν ἐνίους οἶδα, ὁπότε ἐς μνήμην τοῦ ἀνδρὸς τούτου καθίσταιντο, καὶ τοὺς μὲν τὸ φθέγμα ὑποκοριζομένους, τοὺς δὲ τὸ βάδισμα, τοὺς δὲ τὸ εὔσχημον τῆς στολῆς. ἐπαχθεῖσαν δὲ αὐτῷ καὶ φονικὴν αἰτίαν ὧδε ἀπέφυγεν: ἦν ̓Αθήνησιν ἀνθρώπιον οὐκ ἀγύμναστον τοῦ περὶ τοὺς σοφιστὰς δρόμου: τούτῳ ἀμφορέα μέν τις οἴνου προσάγων ἢ ὄψα ἢ ἐσθῆτα ἢ ἀργύριον εὐμεταχειρίστῳ ἐχρῆτο, καθάπερ οἱ τὰ πεινῶντα τῶν θρεμμάτων τῷ θαλλῷ ἄγοντες, εἰ δὲ ἀμελοῖτο, φιλολοιδόρως εἶχε. καὶ ὑλάκτει. τῷ μὲν οὖν ̓Αδριανῷ προσκεκρούκει διὰ τὴν εὐχέρειαν τοῦ ἤθους, Χρῆστον δὲ τὸν ἐκ τοῦ Βυζαντίου σοφιστὴν ἐθεράπευεν, καὶ ὁ μὲν ̓Αδριανὸς ἐκαρτέρει τὰ ἐξ αὐτοῦ πάντα, δήγματα κόρεων τὰς ἐκ τῶν τοιούτων λοιδορίας καλῶν, οἱ γνώριμοι δὲ οὐκ ἐνεγκόντες παρεκελεύσαντο τοῖς ἑαυτῶν οἰκέταις παίειν αὐτόν, καὶ ἀνοιδησάντων αὐτῷ τῶν σπλάγχνων ἐν ἡμέρᾳ τριακοστῇ ἀπέθανε παρασχών τινα καὶ αὐτὸς τῷ θανάτῳ λόγον, ἐπειδὴ ἀκράτου νοσῶν ἔσπασεν. οἱ δὲ προσήκοντες τῷ τεθνεῶτι γράφονται τὸν σοφιστὴν φόνου παρὰ τῷ τῆς ̔Ελλάδος ἄρχοντι ὡς ἕνα ̓Αθηναίων, ἐπειδὴ φυλή τε ἦν αὐτῷ καὶ δῆμος ̓Αθήνησιν, ὁ δὲ ἀπέγνω τὴν αἰτίαν ὡς μήτε ταῖς ἑαυτοῦ χερσὶ μήτε ταῖς τῶν ἑαυτοῦ δούλων τετυπτηκότος τὸν τεθνάναι λεγόμενον. ξυνήρατο δὲ αὐτῷ τῆς ἀπολογίας πρῶτον μὲν τὸ ̔Ελληνικὸν τίνας οὐχὶ ἀφιέντες ὑπὲρ αὐτοῦ φωνὰς δακρύοις ἅμα, ἔπειτα ἡ τοῦ ἰατροῦ μαρτυρία ἡ ἐπὶ τῷ οἴνῳ. κατὰ δὲ τοὺς χρόνους, οὓς ὁ αὐτοκράτωρ Μάρκος ̓Αθήναζε ὑπὲρ μυστηρίων ἐστάλη, ἐκράτει μὲν ἤδη τοῦ τῶν σοφιστῶν θρόνου ὁ ἀνὴρ οὗτος, ἐν μέρει δὲ ὁ Μάρκος τῆς τῶν ̓Αθηνῶν ἱστορίας ἔθετο μηδὲ τὴν ἐκείνου σοφίαν ἀγνοῆσαι: καὶ γὰρ δὴ καὶ ἐπέταξεν αὐτὸν τοῖς νέοις οὐκ ἀκροάσει βασανίσας, ἀλλὰ ξυνθέμενος τῇ περὶ αὐτοῦ φήμῃ. Σεβήρου δὲ ἀνδρὸς ὑπάτου διαβάλλοντος αὐτὸν ὡς τὰς σοφιστικὰς ὑποθέσεις ἐκβακχεύοντα διὰ τὸ ἐρρῶσθαι πρὸς τοὺς ἀγῶνας ἔλεγχον τούτου ποιούμενος ὁ Μάρκος προὔβαλε μὲν αὐτῷ τὸν ̔Υπερείδην τὸν ἐς μόνας ἐπιστρέφοντα τὰς Δημοσθένους γνώμας, ὅτε δὴ ἐν ̓Ελατείᾳ Φίλιππος ἦν, ὁ δὲ οὕτως τὸν ἀγῶνα εὐηνίως διέθετο, ὡς μηδὲ τοῦ Πολέμωνος ῥοίζου λείπεσθαι δόξαι. ἀγασθεὶς δὲ αὐτὸν ὁ αὐτοκράτωρ ἐπὶ μέγα ἦρε δωρεαῖς τε καὶ δώροις. καλῶ δὲ δωρεὰς μὲν τάς τε σιτήσεις καὶ τὰς προεδρίας καὶ τὰς ἀτελείας καὶ τὸ ἱερᾶσθαι καὶ ὅσα ἄλλα λαμπρύνει ἄνδρας, δῶρα δὲ χρυσὸν ἄργυρον ἵππους ἀνδράποδα καὶ ὅσα ἑρμηνεύει πλοῦτον, ὧν αὐτόν τε ἐνέπλησε καὶ γένος τὸ ἐκείνου πάντας. κατασχὼν δὲ καὶ τὸν ἄνω θρόνον οὕτως τὴν ̔Ρώμην ἐς ἑαυτὸν ἐπέστρεψεν, ὡς καὶ τοῖς ἀξυνέτοις γλώττης ̔Ελλάδος ἔρωτα παρασχεῖν ἀκροάσεως. ἠκροῶντο δὲ ὥσπερ εὐστομούσης ἀηδόνος, τὴν εὐγλωττίαν ἐκπεπληγμένοι καὶ τὸ σχῆμα καὶ τὸ εὔστροφον τοῦ φθέγματος καὶ τοὺς πεζῇ τε καὶ ξὺν ᾠδῇ ῥυθμούς. ὁπότε οὖν σπουδάζοιεν περὶ τὰς ἐγκυκλίους θέας, ὀρχηστῶν δὲ αὗται τὸ ἐπίπαν, φανέντος ἂν περὶ τὴν σκηνὴν τοῦ τῆς ἀκροάσεως ἀγγέλου ἐξανίσταντο μὲν ἀπὸ τῆς συγκλήτου βουλῆς, ἐξανίσταντο δὲ τῶν δημοσίᾳ ἱππευόντων οὐχ οἱ τὰ ̔Ελλήνων σπουδάζοντες μόνον, ἀλλὰ καὶ ὁπόσοι τὴν ἑτέραν γλῶτταν ἐπαιδεύοντο ἐν τῇ ̔Ρώμῃ καὶ δρόμῳ ἐχώρουν ἐς τὸ ̓Αθήναιον ὁρμῆς μεστοὶ καὶ τοὺς βάδην πορευομένους κακίζοντες. νοσοῦντι δὲ αὐτῷ κατὰ τὴν ̔Ρώμην, ὅτε δὴ καὶ ἐτελεύτα, ἐψηφίσατο μὲν τὰς ἐπιστολὰς ὁ Κόμμοδος ξὺν ἀπολογίᾳ τοῦ μὴ καὶ θᾶττον, ὁ δὲ ἐπιθειάσας μὲν ταῖς Μούσαις, ὥσπερ εἰώθει, προσκυνήσας δὲ τὰς βασιλείους δέλτους τὴν ψυχὴν πρὸς αὐταῖς ἀφῆκεν ἐνταφίῳ τῇ τιμῇ χρησάμενος: ἐτελεύτα δὲ ἀμφὶ τὰ ὀγδοήκοντα ἔτη, οὕτω τι εὐδόκιμος, ὡς καὶ πολλοῖς γόης δόξαι: ὅτι μὲν οὖν ἀνὴρ πεπαιδευμένος οὐκ ἄν ποτε ἐς γοήτων ὑπαχθείη τέχνας, ἱκανῶς ἐν τοῖς ὑπὲρ Διονυσίου λόγοις εἴρηκα, ὁ δέ, οἶμαι, τερατευόμενος ἐν ταῖς ὑποθέσεσι περὶ τὰ τῶν μάγων ἤθη τὴν ἐπωνυμίαν ταύτην παρ' αὐτῶν ἔσπασεν. διαβάλλουσι δὲ αὐτὸν ὡς καὶ ἀναιδῆ τὸ ἦθος, πέμψαι μὲν γὰρ αὐτῷ τινα τῶν γνωρίμων ἰχθῦς διακειμένους ἐπὶ δίσκου ἀργυροῦ πεποικιλμένου χρυσῷ, τὸν δὲ ὑπερησθέντα τῷ δίσκῳ μήτε ἀποδοῦναι καὶ ἀποκρίνασθαι τῷ πέμψαντι “εὖγε, ὅτι καὶ τοὺς ἰχθῦς.” τουτὶ δὲ διατριβῆς μὲν ἕνεκα παῖξαι λέγεται πρός τινα τῶν ἑαυτοῦ γνωρίμων, ὃν ἤκουε μικροπρεπῶς τῷ πλούτῳ χρώμενον, τὸν δὲ ἄργυρον ἀποδοῦναι σωφρονίσας τὸν ἀκροατὴν τῷ ἀστεισμῶ. ὁ δὲ σοφιστὴς οὗτος πολὺς μὲν περὶ τὰς ἐννοίας καὶ λαμπρὸς καὶ τὰς διασκευὰς τῶν ὑποθέσεων ποικιλώτατος ἐκ τῆς τραγῳδίας τοῦτο ᾑρηκώς, οὐ μὴν τεταγμένος γε, οὐδὲ τῇ τέχνῃ ἑπόμενος, τὴν δὲ παρασκευὴν τῆς λέξεως ἀπὸ τῶν ἀρχαίων σοφιστῶν περιεβάλλετο ἤχῳ προσάγων μᾶλλον ἢ κρότῳ. πολλαχοῦ δὲ τῆς μεγαλοφωνίας ἐξέπεσεν ἀταμιεύτως τῇ τραγῳδίᾳ χρησάμενος. 2.20. ὁ δὲ ̓Απολλώνιος ὁ ̓Αθηναῖος ὀνόματος μὲν ἠξιώθη καθ' ̔́Ελληνας, ὡς ἱκανὸς τὰ δικανικὰ καὶ τὰ ἀμφὶ μελέτην οὐ μεμπτός, ἐπαίδευσε δὲ ̓Αθήνησι καθ' ̔Ηρακλείδην τε καὶ τὸν ὁμώνυμον τοῦ πολιτικοῦ θρόνου προεστὼς ἐπὶ ταλάντῳ. διαπρεπὴς δὲ καὶ τὰ πολιτικὰ γενόμενος ἔν τε πρεσβείαις ὑπὲρ τῶν μεγίστων ἐπρέσβευσεν ἔν τε λειτουργίαις, ἃς μεγίστας ̓Αθηναῖοι νομίζουσι, τήν τε ἐπώνυμον καὶ τὴν ἐπὶ τῶν ὅπλων ἐπετράπη καὶ τὰς ἐξ ἀνακτόρου φωνὰς ἤδη γηράσκων, ̔Ηρακλείδου μὲν καὶ Λογίμου καὶ Γλαύκου καὶ τῶν τοιούτων ἱεροφαντῶν εὐφωνίᾳ μὲν ἀποδέων, σεμνότητι δὲ καὶ μεγαλοπρεπείᾳ καὶ κόσμῳ παρὰ πολλοὺς δοκῶν τῶν ἄνω. πρεσβεύων δὲ παρὰ Σεβῆρον ἐν ̔Ρώμῃ τὸν αὐτοκράτορα ἀπεδύσατο πρὸς ̔Ηρακλείδην τὸν σοφιστὴν τὸν ὑπὲρ μελέτης ἀγῶνα, καὶ ἀπῆλθεν ὁ μὲν τὴν ἀτέλειαν ἀφαιρεθείς, ὁ δὲ ̓Απολλώνιος δῶρα ἔχων. διαδόντος δὲ τοῦ ̔Ηρακλείδου λόγον οὐκ ἀληθῆ ὑπὲρ τοῦ ̓Απολλωνίου, ὡς αὐτίκα δὴ βαδιουμένου ἐς Λιβύην, ἡνίκα Λεπτίνης ἦν ὁ αὐτοκράτωρ ἐκεῖ καὶ τὰς ἐξ ἁπάσης γῆς ἀρετὰς συνῆγεν, καὶ πρὸς αὐτὸν εἰπόντος “ὥρα σοι ἀναγιγνώσκειν τὸν πρὸς Λεπτίνην” “σοὶ μὲν οὖν”, ἦ δ' ὁ ̓Απολλώνιος, “καὶ γὰρ δὴ καὶ ὑπὲρ τῆς ἀτελείας γέγραπται”. βαλβῖδα μὲν δὴ τοῦ λόγου ὁ ̓Απολλώνιος ἐκ τῆς ̓Αδριανοῦ ἰδέας βέβληται ἅτε δὴ καὶ ἀκροατὴς γενόμενος, παραλλάττει δὲ ὅμως ἐς ῥυθμοὺς ἐμμέτρους τε καὶ ἀναπαίοντας, οὓς εἰ φυλάξαιτο, σεμνοπρεπὴς τὴν ἀπαγγελίαν δοκεῖ καὶ βεβηκώς. τουτὶ δέ ἐστιν εὑρεῖν καὶ ἐπ' ἄλλων μὲν ὑποθέσεων, μάλιστα δὲ ἐπὶ τοῦ Καλλίου, ὃς ἀπαγορεύει τοῖς ̓Αθηναίοις πυρὶ μὴ θάπτειν: “ὑψηλὴν ἆρον, ἄνθρωπε, τὴν δᾷδα. τί βιάζῃ καὶ κατάγεις κάτω καὶ βασανίζεις τὸ πῦρ; οὐράνιόν ἐστιν, αἰθέριόν ἐστιν, πρὸς τὸ ξυγγενὲς ἔρχεται τὸ πῦρ. οὐ κατάγει νεκρούς, ἀλλ' ἀνάγει θεούς. ἰὼ Προμηθεῦ δᾳδοῦχε καὶ πυρφόρε, οἷά σου τὸ δῶρον ὑβρίζεται: νεκροῖς ἀναισθήτοις ἀναμίγνυται. ἐπάρηξον βοήθησον κλέψον, εἰ δυνατόν, κἀκεῖθεν τὸ πῦρ.” παρεθέμην δὲ ταῦτα οὐ παραιτούμενος αὐτὸν τῶν ἀκολάστων ῥυθμῶν, ἀλλὰ διδάσκων, ὅτι μηδὲ τοὺς σωφρονεστέρους ῥυθμοὺς ἠγνόει ἐτελεύτα μὲν οὖν ἀμφὶ τὰ πέντε καὶ ἑβδομήκοντα ἔτη πολὺς καὶ ἐν τῷ ̓Αθηναίων δήμῳ πνεύσας, ἐτάφη δὲ ἐν τῷ προαστείῳ τῆς ̓Ελευσῖνάδε λεωφόρου. ὄνομα μὲν δὴ τῷ προαστείῳ ̔Ιερὰ συκῆ, τὰ δὲ ̓Ελευσινόθεν ἱερά, ἐπειδὰν ἐς ἄστυ ἄγωσιν, ἐκεῖ ἀναπαύουσιν.

74. Athenaeus, The Learned Banquet, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Liapis and Petrides (2019) 153

75. Philostratus The Athenian, Life of Apollonius, 4.21.1, 4.22.1, 5.19 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •festivals, dionysian Found in books: Breytenbach and Tzavella (2022) 87

5.19. μυηθεὶς δ' ̓Αθήνησιν, ἐμύει δ' αὐτὸν ἱεροφάντης, ὃν αὐτὸς τῷ προτέρῳ ἐπεμαντεύσατο, ἐνέτυχε καὶ Δημητρίῳ τῷ φιλοσόφῳ, μετὰ γὰρ τὸ Νέρωνος βαλανεῖον καὶ ἃ ἐπ' αὐτῷ εἶπε διῃτᾶτο ̓Αθήνησιν ὁ Δημήτριος οὕτω γενναίως, ὡς μηδὲ τὸν χρόνον, ὃν Νέρων περὶ τοὺς ἀγῶνας ὕβριζεν, ἐξελθεῖν τῆς ̔Ελλάδος. ἐκεῖνος καὶ Μουσωνίῳ ἔφασκεν ἐντετυχηκέναι περὶ τὸν ̓Ισθμὸν δεδεμένῳ τε καὶ κεκελευσμένῳ ὀρύττειν, καὶ αὐτὸς μὲν ἐπευφημῆσαι τὰ εἰκότα, τὸν δὲ ἔχεσθαι τῆς σμινύης καὶ ἐρρωμένως τῇ γῇ ἐμβάλλειν, ἀνακύψαντα δὲ “λυπῶ σε”, φάναι “ὦ Δημήτριε, τὸν ̓Ισθμὸν ὀρύττων τῇ ̔Ελλάδι; εἰ δὲ καὶ κιθαρῳδοῦντά με εἶδες, ὥσπερ Νέρωνα, τί ἂν ἔπαθες;” καὶ ἐάσθω τὰ Μουσωνίου πλείω ὄντα καὶ θαυμασιώτερα, ὡς μὴ δοκοίην θρασύνεσθαι πρὸς τὸν ἀμελῶς αὐτὰ εἰπόντα.

5.19. At Athens he was initiated by the same hierophant of whom he had delivered a prophecy to his predecessor; here he met Demetrius the philosopher, for after the episode of Nero's bath and of his speech about it, Demetrius continued to live at Athens, with such noble courage that he did not quit Athens even during the period when Nero was outraging Greece over the games. Demetrius said that he had fallen in with Musonius at the Isthmus, where he was fettered and under orders to dig; and that he addressed to him such consolations as he could, but Musonius took his spade and stoutly dug it into the earth, and then looking up, said: You are distressed, Demetrius, to see me digging through the Isthmus for Greece; but if you saw me playing the harp like Nero, what would you feel then? But I must pass over the sayings of Musonius, though they were many and remarkable, else I shall seem to take liberties with the man, who uttered them carelessly.

76. Cassius Dio, Roman History, 72.31.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •festivals, dionysian Found in books: Breytenbach and Tzavella (2022) 90

77. Pausanias, Description of Greece, 1.19.3, 1.21.1, 2.5, 9.16.5, 17.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •dionysos (bacchus, god), dionysia festivals •judges, of the dionysian festival •festivals, dionysian •athens, dionysus and dionysian festivals in Found in books: Breytenbach and Tzavella (2022) 255; Eidinow and Kindt (2015) 181; Jouanna (2018) 76; Simon (2021) 301

1.19.3. ἔστι δὲ Ἡρακλέους ἱερὸν καλούμενον Κυνόσαργες· καὶ τὰ μὲν ἐς τὴν κύνα εἰδέναι τὴν λευκὴν ἐπιλεξαμένοις ἔστι τὸν χρησμόν, βωμοὶ δέ εἰσιν Ἡρακλέους τε καὶ Ἥβης, ἣν Διὸς παῖδα οὖσαν συνοικεῖν Ἡρακλεῖ νομίζουσιν· Ἀλκμήνης τε βωμὸς καὶ Ἰολάου πεποίηται, ὃς τὰ πολλὰ Ἡρακλεῖ συνεπόνησε τῶν ἔργων. Λύκειον δὲ ἀπὸ μὲν Λύκου τοῦ Πανδίονος ἔχει τὸ ὄνομα, Ἀπόλλωνος δὲ ἱερὸν ἐξ ἀρχῆς τε εὐθὺς καὶ καθʼ ἡμᾶς ἐνομίζετο, Λύκ ε ιός τε ὁ θεὸς ἐνταῦθα ὠνομάσθη πρῶτον· λέγεται δὲ ὅτι καὶ Τερμίλαις, ἐς οὓς ἦλθεν ὁ Λύκος φεύγων Αἰγέα, καὶ τούτοις αἴτιός ἐστι Λυκίους ἀπʼ αὐτοῦ καλεῖσθαι. 1.21.1. εἰσὶ δὲ Ἀθηναίοις εἰκόνες ἐν τῷ θεάτρῳ καὶ τραγῳδίας καὶ κωμῳδίας ποιητῶν, αἱ πολλαὶ τῶν ἀφανεστέρων· ὅτι μὴ γὰρ Μένανδρος, οὐδεὶς ἦν ποιητὴς κωμῳδίας τῶν ἐς δόξαν ἡκόντων. τραγῳδίας δὲ κεῖνται τῶν φανερῶν Εὐριπίδης καὶ Σοφοκλῆς. λέγεται δὲ Σοφοκλέους τελευτήσαντος ἐσβαλεῖν ἐς τὴν Ἀττικὴν Λακεδαιμονίους, καὶ σφῶν τὸν ἡγούμενον ἰδεῖν ἐπιστάντα οἱ Διόνυσον κελεύειν τιμαῖς, ὅσαι καθεστήκασιν ἐπὶ τοῖς τεθνεῶσι, τὴν Σειρῆνα τὴν νέαν τιμᾶν· καί οἱ τὸ ὄναρ ἐς Σοφοκλέα καὶ τὴν Σοφοκλέους ποίησιν ἐφαίνετο ἔχειν, εἰώθασι δὲ καὶ νῦν ἔτι ποιημάτων καὶ λόγων τὸ ἐπαγωγὸν Σειρῆνι εἰκάζειν. 9.16.5. τὸ δὲ τῆς Δήμητρος ἱερὸν τῆς Θεσμοφόρου Κάδμου καὶ τῶν ἀπογόνων οἰκίαν ποτὲ εἶναι λέγουσι· Δήμητρος δὲ ἄγαλμα ὅσον ἐς στέρνα ἐστὶν ἐν τῷ φανερῷ. καὶ ἀσπίδες ἐνταῦθα ἀνάκεινται χαλκαῖ· Λακεδαιμονίων δέ, ὁπόσοι τῶν ἐν τέλει περὶ Λεῦκτρα ἐτελεύτησαν, φασὶν εἶναι.

1.19.3. There is also the place called Cynosarges, sacred to Heracles; the story of the white dog “Cynosarges” may mean white dog. may be known by reading the oracle. There are altars of Heracles and Hebe, who they think is the daughter of Zeus and wife to Heracles. An altar has been built to Alcmena and to Iolaus, who shared with Heracles most of his labours. The Lyceum has its name from Lycus, the son of Pandion, but it was considered sacred to Apollo from the be ginning down to my time, and here was the god first named Lyceus. There is a legend that the Termilae also, to whom Lycus came when he fled from Aegeus, were called Lycii after him. 1.21.1. In the theater the Athenians have portrait statues of poets, both tragic and comic, but they are mostly of undistinguished persons. With the exception of Meder no poet of comedy represented here won a reputation, but tragedy has two illustrious representatives, Euripides and Sophocles. There is a legend that after the death of Sophocles the Lacedaemonians invaded Attica , and their commander saw in a vision Dionysus, who bade him honor, with all the customary honors of the dead, the new Siren. He interpreted the dream as referring to Sophocles and his poetry, and down to the present day men are wont to liken to a Siren whatever is charming in both poetry and prose. 9.16.5. The sanctuary of Demeter Lawgiver is said to have been at one time the house of Cadmus and his descendants. The image of Demeter is visible down to the chest. Here have been dedicated bronze shields, said to be those of Lacedaemonian officers who fell at Leuctra.

78. Clement of Alexandria, Exhortation To The Greeks, 2.34.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •dionysia festival Found in books: Bernabe et al (2013) 101

79. Aelius Aristides, To Plato: In Defense of The Four, 256.11 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •judges, of the dionysian festival Found in books: Jouanna (2018) 82

80. Aelius Aristidesto Plato, To Plato In Defense of The Four, 256.11 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •judges, of the dionysian festival Found in books: Jouanna (2018) 82

81. Lucian, Harmonides, 2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •judges, of the dionysian festival Found in books: Jouanna (2018) 650

82. Aelian, Varia Historia, 2.8, 2.13 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •judges, of the dionysian festival •dramatic festivals, rural dionysia Found in books: Barbato (2020) 27; Jouanna (2018) 653

83. Diogenes Laertius, Lives of The Philosophers, 5.26 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •judges, of the dionysian festival Found in books: Jouanna (2018) 653

5.26. Prognostics of Storms, one book.Concerning Astronomy, one book.Concerning Optics, one book.On Motion, one book.On Music, one book.Concerning Memory, one book.Six books of Homeric Problems.Poetics, one book.Thirty-eight books of Physics according to the lettering.Two books of Problems which have been examined.Two books of Routine Instruction.Mechanics, one book.Problems taken from the works of Democritus, two books.On the Magnet, one book.Analogies, one book.Miscellaneous Notes, twelve books.Descriptions of Genera, fourteen books.Claims advanced, one book.Victors at Olympia, one book.Victors at the Pythian Games, one book.On Music, one book.Concerning Delphi, one book.Criticism of the List of Pythian Victors, one book.Dramatic Victories at the Dionysia, one book.of Tragedies, one book.Dramatic Records, one book.Proverbs, one book.Laws of the Mess-table, one book.Four books of Laws.Categories, one book.De Interpretatione, one book.

84. Philostratus, Pictures, 2.33 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •dionysiac festival Found in books: Eidinow (2007) 272

85. Gregory of Nazianzus, De Vita Sua, 211-216, 225, 227-230, 476-481, 226 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Breytenbach and Tzavella (2022) 136

86. Himerius, Orations, 8.7-8.8, 23.1, 30.21, 41.1, 47.12, 69.7-69.9 (4th cent. CE - 4th cent. CE) Tagged with subjects: •festivals, dionysian Found in books: Breytenbach and Tzavella (2022) 121

87. Marinus, Vita Proclus, 19, 29 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Breytenbach and Tzavella (2022) 121

88. Gregory of Nazianzus, Letters, 58 (4th cent. CE - 4th cent. CE) Tagged with subjects: •festivals, dionysian Found in books: Breytenbach and Tzavella (2022) 136

89. Hesychius of Alexandria, Lexicon, None (5th cent. CE - 6th cent. CE) Tagged with subjects: •judges, of the dionysian festival Found in books: Jouanna (2018) 650

90. Hesychius of Alexandria, Lexicon (A-O), None (5th cent. CE - 6th cent. CE) Tagged with subjects: •judges, of the dionysian festival Found in books: Jouanna (2018) 650

91. Aeschines, Or., 1.157 Tagged with subjects: •dramatic festivals, rural dionysia Found in books: Barbato (2020) 27

92. Diodorus, Hom. 1 In Ac. Princ., 4, 3 Tagged with subjects: •nan Found in books: Breytenbach and Tzavella (2022) 87

93. Epigraphy, Icg, 1952 Tagged with subjects: •festivals, dionysian Found in books: Breytenbach and Tzavella (2022) 136

94. Diodorus, Jud., 5.3.2 Tagged with subjects: •festivals, dionysian Found in books: Breytenbach and Tzavella (2022) 87

95. Anon., Scholia On Aristophanes Ach., 378 Tagged with subjects: •dionysia festival Found in books: Bernabe et al (2013) 101

96. Diodorus, Pan. Ign., None Tagged with subjects: •festivals, dionysian Found in books: Breytenbach and Tzavella (2022) 87

97. Gr. Nyss., Anim. Et Res., 2.3 Tagged with subjects: •festivals, dionysian Found in books: Breytenbach and Tzavella (2022) 87

98. Gr. Nyss., Deit., None Tagged with subjects: •festivals, dionysian Found in books: Breytenbach and Tzavella (2022) 87

99. Epigraphy, Ig Ii², 7.2712 Tagged with subjects: •nan Found in books: Cosgrove (2022) 192

100. Epigraphy, Ph, 3585 Tagged with subjects: •festivals, dionysiac Found in books: Cosgrove (2022) 192

101. Epigraphy, Gra, None Tagged with subjects: •festivals, dionysiac Found in books: Cosgrove (2022) 192

102. Epigraphy, Ig I, None Tagged with subjects: •nan Found in books: Barbato (2020) 27

103. Epigraphy, Id, 1959 Tagged with subjects: •dionysia festivals, outside attica Found in books: Liapis and Petrides (2019) 168

104. Epigraphy, Cil, 6.1778-6.1780 Tagged with subjects: •festivals, dionysian Found in books: Breytenbach and Tzavella (2022) 121

105. Epigraphy, Cid, 4, 87.32-3, 88.6-7 Tagged with subjects: •nan Found in books: Liapis and Petrides (2019) 174

106. Epigraphy, Lss, 14.35-14.40 Tagged with subjects: •dionysos (bacchus, god), dionysia festivals •festivals, dionysia Found in books: Eidinow and Kindt (2015) 469

107. Epigraphy, Ig, None Tagged with subjects: •nan Found in books: Liapis and Petrides (2019) 173

108. Various, Anthologia Palatina, 7.707 Tagged with subjects: •dionysia festivals, great or city d. Found in books: Liapis and Petrides (2019) 121

109. Anon., Life of Aeschylus, 8 Tagged with subjects: •judges, of the dionysian festival Found in books: Jouanna (2018) 650

110. Anon., Suda, None Tagged with subjects: •nan Found in books: Liapis and Petrides (2019) 342

111. Epigraphy, Lscg, 37 Tagged with subjects: •dionysos (bacchus, god), dionysia festivals •festivals, dionysia Found in books: Eidinow and Kindt (2015) 267

112. Epigraphy, Rhodes & Osborne Ghi, 73.2-73.3 Tagged with subjects: •dionysos (bacchus, god), dionysia festivals •festivals, dionysia Found in books: Eidinow and Kindt (2015) 469

113. Epigraphy, Lscgsupp., None Tagged with subjects: •dionysos (bacchus, god), dionysia festivals •festivals, dionysia Found in books: Eidinow and Kindt (2015) 267

114. Epigraphy, Lsam, 32.12, 81.6-81.9 Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015) 469

115. Epigraphy, Die Inschriften Von Pergamon, 10-20, 22-25, 29-32, 7-9, 21 Tagged with subjects: •nan Found in books: Cosgrove (2022) 192

116. Demosthenes, Orations, 18.180, 21.10, 60.8 Tagged with subjects: •nan Found in books: Barbato (2020) 27; Liapis and Petrides (2019) 182, 291

117. Bas., Hom. In Ps., 8 Tagged with subjects: •festivals, dionysian Found in books: Breytenbach and Tzavella (2022) 87

118. Demosthenes, Schol., 24.28 Tagged with subjects: •dionysos (bacchus, god), dionysia festivals •festivals, dionysia Found in books: Eidinow and Kindt (2015) 469

119. Gregory of Nazianzus, Or., 43.20, 43.21.1-43.21.2, 43.21.6 Tagged with subjects: •festivals, dionysian Found in books: Breytenbach and Tzavella (2022) 136

120. Dionysius I of Syracuse, Hector Ransomed, None Tagged with subjects: •dionysia festivals, great or city d. Found in books: Liapis and Petrides (2019) 32

121. Heraclides of Pontus, On The Three Tragic Poets, 22.17 Tagged with subjects: •dionysia festivals, great or city d. Found in books: Liapis and Petrides (2019) 181

123. Epigraphy, Priene, 21.19, 23.14, 61.17, 532.70 Tagged with subjects: •nan Found in books: Liapis and Petrides (2019) 174

124. Epigraphy, Ik, None Tagged with subjects: •nan Found in books: Liapis and Petrides (2019) 174

125. Astydamas Junior, Alcmeon, None Tagged with subjects: •dionysia festivals, great or city d. Found in books: Liapis and Petrides (2019) 8

126. Epigraphy, Seg, 3, 9, 13.13-14, 19, 25, 34, 48, 334, 335, 501, 758.49-50, 2052.9-10 Tagged with subjects: •nan Found in books: Liapis and Petrides (2019) 121, 219

127. Epigraphy, Imt, 1437.11-1437.12 Tagged with subjects: •dionysia festivals, outside attica •festivals with tragic performances (other than dionysia), ptolemaia, at delos Found in books: Liapis and Petrides (2019) 174

128. Idomeneus, Inscriptiones Graecae, None Tagged with subjects: •dionysiac festival Found in books: Eidinow (2007) 300

129. Aristophanes, Triphales, None Tagged with subjects: •dionysiac festival Found in books: Eidinow (2007) 300

130. Museum (Ceramics) Catalogue Numbers, New York, Flechmann Coll. F, 93 Tagged with subjects: •dionysiac festival Found in books: Eidinow (2007) 300

131. Heraclitus Lesbius, Fragments, None Tagged with subjects: •nan Found in books: Mikalson (2010) 91, 92

132. Anon., Scholia On Plato, Republic, None Tagged with subjects: •dionysia festival Found in books: Bernabe et al (2013) 101

134. Epigraphy, Cid (Rougemont Et Al.), 4.71.4 Tagged with subjects: •dionysos (bacchus, god), dionysia festivals •festivals, dionysia Found in books: Eidinow and Kindt (2015) 469

135. Various, Fgrh, None Tagged with subjects: •dionysos (bacchus, god), dionysia festivals •festivals, dionysia Found in books: Eidinow and Kindt (2015) 469

136. Athenodoros, Deipnosophistae, None Tagged with subjects: •dionysiac festival Found in books: Eidinow (2007) 300

137. Sositheus, Daphnis Or Lityerses, 2 Tagged with subjects: •dionysia festivals, great or city d. Found in books: Liapis and Petrides (2019) 121

138. Astydamas Junior, Herakles, None Tagged with subjects: •dionysia festivals, great or city d. Found in books: Liapis and Petrides (2019) 38

139. Iuba Ii, Theatrical History, 15-19, 80-6 Tagged with subjects: •nan Found in books: Liapis and Petrides (2019) 342

140. Epigraphy, Ig Ii, 4.1118, 4.1343 Tagged with subjects: •nan Found in books: Breytenbach and Tzavella (2022) 87, 121

141. Epigraphy, Ig Ii2, 713.9-713.10, 1006.12, 1183.36, 1186.10, 1496.70 Tagged with subjects: •nan Found in books: Barbato (2020) 26, 27; Eidinow and Kindt (2015) 181, 469; Liapis and Petrides (2019) 182, 326

142. Epigraphy, Ig Xii,5, 595 Tagged with subjects: •dionysos (bacchus, god), dionysia festivals •festivals, dionysia Found in books: Eidinow and Kindt (2015) 469

143. Eusebius, Chronicle of The Seventy-Seventh Olympiad, 2 Tagged with subjects: •judges, of the dionysian festival Found in books: Jouanna (2018) 80

144. Cratinos, The Cowherds, 0 Tagged with subjects: •judges, of the dionysian festival Found in books: Jouanna (2018) 83

145. Anon., Parian Chronicle, None Tagged with subjects: •nan Found in books: Jouanna (2018) 650

146. [Plutarch], X Orat., None Tagged with subjects: •dramatic festivals, rural dionysia Found in books: Barbato (2020) 27

147. [Plato], Hipparch., None Tagged with subjects: •dramatic festivals, rural dionysia Found in books: Barbato (2020) 27

148. Thespis, Trgf, None Tagged with subjects: •dramatic festivals, great dionysia Found in books: Barbato (2020) 26

149. Lamprias, Catalogue, 227, 204 Tagged with subjects: •nan Found in books: Athanassaki and Titchener (2022) 78

150. Epigraphy, Ig Xii,7, 241.6-241.7 Tagged with subjects: •dionysos (bacchus, god), dionysia festivals •festivals, dionysia Found in books: Eidinow and Kindt (2015) 469

151. Epigraphy, Igur, 223 + 229 Tagged with subjects: •dionysia festivals, outside attica Found in books: Liapis and Petrides (2019) 155

152. Epigraphy, Miletos, None Tagged with subjects: •nan Found in books: Liapis and Petrides (2019) 174

153. Epigraphy, Ogis, 51 Tagged with subjects: •festivals with tragic performances (other than dionysia), agrionia, at thebes •festivals with tragic performances (other than dionysia), mouseia, at thespiae •festivals with tragic performances (other than dionysia), pythia, at delphi Found in books: Liapis and Petrides (2019) 165

154. Xenocles Senior, Likymnios, 2 Tagged with subjects: •dionysia festivals, great or city d. Found in books: Liapis and Petrides (2019) 38

155. Metagenes, Philothyt?S (Pcg Fr., None Tagged with subjects: •dionysia festivals, great or city d. Found in books: Liapis and Petrides (2019) 38

156. Epigraphy, Iisolmil, 18.25 Tagged with subjects: •dionysia festivals, outside attica Found in books: Liapis and Petrides (2019) 172

157. Eunap., Vs, 14 Tagged with subjects: •festivals, dionysian Found in books: Breytenbach and Tzavella (2022) 121

158. Lysias, Orations, 2.7-2.16, 21.1 Tagged with subjects: •dionysia festivals, great or city d. •dionysiac festival Found in books: Eidinow (2007) 300; Liapis and Petrides (2019) 291

Tiresias: The Ancient Mediterranean Religions Source Database